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Truths We Confess #1-3
Truths We Confess, Three-Volume Set
The Westminster Confession of Faith is one of the most precise and comprehensive statements of biblical Christianity, and it is treasured by believers around the world. Dr. R.C. Sproul has called it one of the most important confessions of faith ever penned, and it has helped generations of Christians understand and defend what they believe.
In Truths We Confess, Dr. Sproul introduces readers to this remarkable confession, explaining its insights and applying them to modern life. In his signature easy-to-understand style and with his conviction that everyone’s a theologian, he provides valuable commentary that will serve churches and individual Christians as they strive to better understand the eternal truths of Scripture. As he walks through the confession line by line, Dr. Sproul shows how the doctrines of the Bible—from creation to covenant, sin to salvation—fit together to the glory of God. This accessible volume is designed to help you deepen your knowledge of God’s Word and answer the question, What do you believe?
v. 1 : The triune God (chapters 1--8 of the Confession) --
The Holy Scripture --
God and the Holy Trinity --
God's eternal decree --
Creation --
Providence --
The fall, sin, and punishment --
God's covenant with man --
Christ the Mediator --
v. 2 : Salvation and the Christian life (chapters 9-22 of the Confession) --
Free will --
Effectual calling --
Justification --
Adoption --
Sanctification --
Saving faith --
Repentance --
Good works --
Perseverance of the saints --
Assurance of grace and salvation --
The law of God --
Christian liberty and liberty of conscience --
Religious worship and the Sabbath Day --
Oaths and vows --
v. 3 : The state, the family, the church, and last things (chapters 23-33 of the Confession) --
The civil magistrate --
Marriage and divorce --
The church --
The communion of saints --
The sacraments --
Baptism --
The Lord's Supper --
Church censures --
Synods and councils --
The state of men after death, and the resurrection of the dead --
The last judgment --
Appendix A : The Westminster larger catechism --
Appendix B : The Westminster shorter catechism.
922 pages, Hardcover
Published November 26, 2007
476 people are currently reading
908 people want to read
About the author
R.C. Sproul
673 books1,947 followersDr. R.C. Sproul (1939–2017) was founder of Ligonier Ministries, an international Christian discipleship organization located near Orlando, Fla. He was founding pastor of Saint Andrew’s Chapel in Sanford, Fla., first president of Reformation Bible College, and executive editor of Tabletalk magazine.
Ligonier Ministries began in 1971 as the Ligonier Valley Study Center in Ligonier, Pa. In an effort to respond more effectively to the growing demand for Dr. Sproul’s teachings and the ministry’s other educational resources, the general offices were moved to Orlando in 1984, and the ministry was renamed.
Dr. Sproul’s radio program, Renewing Your Mind, is still broadcast daily on hundreds of radio stations around the world and can also be heard online. Dr. Sproul produced hundreds of lecture series and recorded numerous video series on subjects such as the history of philosophy, theology, Bible study, apologetics, and Christian living.
He contributed dozens of articles to national evangelical publications, spoke at conferences, churches, and academic institutions around the world, and wrote more than one hundred books, including The Holiness of God, Chosen by God, and Everyone’s a Theologian. He signed the 1978 Chicago Statement on Biblical Inerrancy and wrote a commentary on that document. He also served as general editor of the Reformation Study Bible, previously known as the New Geneva Study Bible.
Dr. Sproul had a distinguished academic teaching career at various colleges and seminaries, including Reformed Theological Seminary in Orlando and Jackson, Miss. He was ordained as a teaching elder in the Presbyterian Church in America.
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Displaying 1 - 30 of 63 reviews
November 9, 2019
R.C. Sproul's "Truths We Confess" is an exposition of the Westminster Confession of Faith. Originally published as a 3-volume set in 2006-2007, it has now been combined and re-released in this one-volume edition. Though the 720 pages of theologically-rich material may seem daunting, I challenge you to consider a slow and thorough reading of this book.
In his foreword, Dr. Sinclair Ferguson explains the importance of the Westminster Confession to the everyday Christian. "The Westminster Confession of Faith was written not to be dissected by academics but to guide the church and to instruct Christians and help them grasp the structure of the gospel. It does for us what, sadly, is no longer done as a matter of course either in the church or in the educational system: it teaches us first principles, and it shows us how to think through everything in light of them."
Sproul writes, "The Westminster Confession is the most precise and accurate summary of the content of biblical Christianity ever set forth in a creedal form." He goes on to explain the 33 tenets of the confession in a format that is accessible to the lay reader. Each tenet is listed at the beginning of a chapter, then broken down and further explained throughout the chapter. Appendices contain the full content of both the larger and shorter Westminster Catechism.
It is important to note that Sproul writes from a Reformed background, explaining a Reformed confession. While I do not agree with the view of baptism presented, most other chapters were consistent with my Baptist/Bible church beliefs.
This very thorough book is best taken in small sections. This might best be read as a reference when studying different doctrines, or a challenge to read one chapter a week over the course of time. In full transparency, I am not yet finished reading this book myself. My survey thus far has given me confidence to recommend this book and to finish reading it in the future.
In his foreword, Dr. Sinclair Ferguson explains the importance of the Westminster Confession to the everyday Christian. "The Westminster Confession of Faith was written not to be dissected by academics but to guide the church and to instruct Christians and help them grasp the structure of the gospel. It does for us what, sadly, is no longer done as a matter of course either in the church or in the educational system: it teaches us first principles, and it shows us how to think through everything in light of them."
Sproul writes, "The Westminster Confession is the most precise and accurate summary of the content of biblical Christianity ever set forth in a creedal form." He goes on to explain the 33 tenets of the confession in a format that is accessible to the lay reader. Each tenet is listed at the beginning of a chapter, then broken down and further explained throughout the chapter. Appendices contain the full content of both the larger and shorter Westminster Catechism.
It is important to note that Sproul writes from a Reformed background, explaining a Reformed confession. While I do not agree with the view of baptism presented, most other chapters were consistent with my Baptist/Bible church beliefs.
This very thorough book is best taken in small sections. This might best be read as a reference when studying different doctrines, or a challenge to read one chapter a week over the course of time. In full transparency, I am not yet finished reading this book myself. My survey thus far has given me confidence to recommend this book and to finish reading it in the future.
September 19, 2024
Very good introductory commentary on the WCF.
June 18, 2025
In the “Foreword” to this book, Sinclair Ferguson writes that few things will do you more good or set you on a safer path than to sit at R.C. Sproul’s feet and read through his exposition of the great doctrines of the Christian faith. He tells us that this is a book for every Christian home and family and one that will be especially valuable for younger Christians setting out on the way.
Sproul writes that The Westminster Confession is the most precise and accurate summary of the content of biblical Christianity ever set forth in a creedal form. It was designed in the seventeenth century by Puritan divines to set forth the system of doctrine that is found in sacred Scripture. It is one of the most important Protestant confessions, for it gave substantial definition to Reformed theology in the seventeenth century.
This exposition of the Westminster Confession of Faith is not written in a technical, academic way but instead is designed to be accessible to the lay reader.
This volume, of more than 750 pages, takes you through the thirty-three chapters of the Westminster Confession of Faith. The Westminster Larger Catechism and The Westminster Shorter Catechism are included as appendices.
I highly recommend this volume as an introduction to the Westminster Confession of Faith.
As I read through this book, I highlighted a number of passages. Here are fifty of my favorite quotes from the book:
• The Spirit works with and through the Word, never apart from or against it.
• Always interpret the implicit in light of the explicit, the obscure in light of the clear. These underlying principles in the Reformed doctrine of hermeneutics presuppose that the Bible is the Word of God.
• What the Holy Spirit inspired in one passage helps us understand what He inspired in another. We must interpret Scripture by Scripture.
• When we say that God is all-powerful, almighty, omnipotent, we mean that His power surpasses everything in the universe. Nothing can resist His power or overpower Him.
• The term holy is used biblically in two distinct ways: to refer to God’s otherness, the way in which He is different from us and transcends all created things, and to refer to His moral perfection.
• The Reformed faith teaches that human freedom is real but limited by God’s sovereignty. We cannot overrule the sovereign decisions of God with our freedom, because God’s freedom is greater than ours.
• The purpose of prayer is not to change God’s mind but to change ours, to bring us into communion with Him, to come to our heavenly Father and tell Him what is on our hearts.
• We have worth because God says so, because He assigns value and importance to human beings, and because He has made us in His image.
• The Reformed doctrine of predestination is called unconditional election. It teaches that election is based not on people’s meeting conditions but on the eternal decree of God Himself.
• God is glorified by the judgment of the wicked in hell just as much as He is glorified by the rescue of the saints in heaven. On the one hand, God’s mercy is made manifest. On the other, His justice is made manifest.
• In our fallen nature, we have a desire for sin. At the moment of sinning, we want to sin more than we want to please Christ and obey God. Otherwise, we would not do it.
• The concept of covenant, which provides the structure or framework of redemptive history and of the whole scope of theology, is vitally important. It provides the context within which God reveals Himself to us, ministers to us, and acts to redeem us.
• The classic formula for the Trinity is that God is one in essence, being, or substance and three in person.
• Christ has both a human nature and a divine nature, and those two natures are perfectly united in one person. The divine nature of Christ during the incarnation was fully divine. Christ did not give up any divinity when He took upon Himself a human nature.
• The Reformation view is that the physical nature of Jesus ascended into heaven and is there now—not anywhere else. But His divine nature is never absent from us.
• From all eternity, God has planned to save certain people, the elect. They will all certainly be saved because His decree of election cannot fail.
• What we affirm is that Christ’s death was intended to cover only the sins of the elect. He did not intend to die for the nonelect. Though His sacrifice was enough for the nonelect as well, our triune God did not have the nonelect in view when He planned and executed the atonement.
• The elect receive the mercy of God; the nonelect receive the justice of God. No one is treated unfairly or unjustly.
• We will never love Christ perfectly or love Him as much as we ought to. But if we have love for Him at all, we can be assured of our salvation.
• Regeneration precedes faith. You don’t have to have faith in order to be born again. Rather, you have to be born again before you can ever have faith.
• In justification, there is a double transfer. Our sin was transferred to Christ on the cross; His righteousness is transferred to us.
• When we say that justification is by faith alone, we are saying that justification is by and through our faith in Christ alone.
• We do not rest on anything else in our lives except Christ and His righteousness for our salvation.
• The Bible teaches that justification is by the possession of faith and not by the mere profession of faith.
• Effectual calling is the Holy Spirit’s work of bringing about a change in someone. The change that is brought about in and through the effectual call is regeneration.
• The gift of faith is given to all of God’s elect and to no one else, because from all eternity God has had a plan of salvation that includes a certain number of people whose names He knows. He has moved heaven and earth to secure the salvation of the elect.
• The Holy Spirit changes the disposition of the heart, to be sure, but the ordinary way by which the Spirit does that is the ministry of the Word. He gives the gift of faith through the power of the Word.
• Our growth in sanctification is directly related to our growth in faith, because our growth in faith is closely related to our faithfulness. The more faithful we are, the more sanctified we become. We must work hard to strengthen our faith.
• A Christian can fall radically and seriously but not fully and finally.
• If repentance is not preached, the message is a false gospel.
• Christians do not need to worry about committing blasphemy against the Holy Spirit because the Holy Spirit Himself restrains us from doing so if we are ever tempted to do so. It is by God’s grace that we do not do it.
• Our good works do not contribute anything to our justification, but if we are truly people of faith, the goal of our lives should be to please God and to seek first His kingdom and His righteousness.
• If we have any true faith at all, it will manifest itself in works of obedience and in a spirit of repentance.
• All who are elect come to faith and are preserved in that state of faith until the end of their lives. The goal and purpose of election is completely realized in them.
• Our perseverance does not rest on our ability to persevere, but rather on the preserving activity of God. The Holy Spirit abides with us to this end.
• Probably the most prevalent doctrine of justification in modern culture is the doctrine of justification by works. Most Americans, including those who call themselves evangelicals, believe that people will get into heaven if they live a good life.
• We will not be judged in the last judgment by what our culture approves or disapproves, or by what our government allows or does not allow. We will be judged by the law of God. That is why it is important to understand the law of God.
• A God without wrath is not God. The biblical God promises to pour out His wrath with a vengeance against an impenitent, rebellious world. That day has been fixed, and we will all be there.
• People were saved the same way in the Old Testament as they are saved in the New Testament. They were justified by faith.
• Any church that is a true church has the responsibility to exercise discipline over its members. That comes as a shock to many people in the United States.
• The confession calls on people not only to keep the Sabbath day holy but to prepare for the Sabbath day—an idea that has been all but completely eclipsed in our culture today.
• The primary focus of the Sabbath day originally was to provide rest for people. So, it is not best to say that our whole time has to be taken up with worship and doing works of necessity and mercy. There is also time to enjoy fellowship and to rest.
• Those churches that seek to be confessional and biblical in the matter of divorce generally reduce the legitimate grounds for divorce to two: adultery and desertion.
• Sacraments are given in the context of covenant. The sign of the old covenant was circumcision, and the sign of the new covenant is baptism.
• Both baptism and the Lord’s Supper are outward signs and outward seals of the truth of God’s promises.
• The Lord’s Supper ought never to be celebrated without preaching, because the signs are never to be given without the Word. The Word and the sacrament may be distinguished but not separated.
• The efficacy of a sacrament depends not on the piety or intention of the minister but on the actual working of the Spirit and on the One who instituted the sacraments.
• The goal of church discipline is to bring sinful people to repentance, so that they may be restored to full, active participation in the church.
• All people will have their bodies raised in the last judgment. The redeemed will have their bodies raised so that they may enjoy the glorious, honorable resurrection for all eternity. The bodies of the unjust will also be raised by Christ, but to dishonor.
• Both heaven and hell have the same ultimate purpose: to glorify God.
Sproul writes that The Westminster Confession is the most precise and accurate summary of the content of biblical Christianity ever set forth in a creedal form. It was designed in the seventeenth century by Puritan divines to set forth the system of doctrine that is found in sacred Scripture. It is one of the most important Protestant confessions, for it gave substantial definition to Reformed theology in the seventeenth century.
This exposition of the Westminster Confession of Faith is not written in a technical, academic way but instead is designed to be accessible to the lay reader.
This volume, of more than 750 pages, takes you through the thirty-three chapters of the Westminster Confession of Faith. The Westminster Larger Catechism and The Westminster Shorter Catechism are included as appendices.
I highly recommend this volume as an introduction to the Westminster Confession of Faith.
As I read through this book, I highlighted a number of passages. Here are fifty of my favorite quotes from the book:
• The Spirit works with and through the Word, never apart from or against it.
• Always interpret the implicit in light of the explicit, the obscure in light of the clear. These underlying principles in the Reformed doctrine of hermeneutics presuppose that the Bible is the Word of God.
• What the Holy Spirit inspired in one passage helps us understand what He inspired in another. We must interpret Scripture by Scripture.
• When we say that God is all-powerful, almighty, omnipotent, we mean that His power surpasses everything in the universe. Nothing can resist His power or overpower Him.
• The term holy is used biblically in two distinct ways: to refer to God’s otherness, the way in which He is different from us and transcends all created things, and to refer to His moral perfection.
• The Reformed faith teaches that human freedom is real but limited by God’s sovereignty. We cannot overrule the sovereign decisions of God with our freedom, because God’s freedom is greater than ours.
• The purpose of prayer is not to change God’s mind but to change ours, to bring us into communion with Him, to come to our heavenly Father and tell Him what is on our hearts.
• We have worth because God says so, because He assigns value and importance to human beings, and because He has made us in His image.
• The Reformed doctrine of predestination is called unconditional election. It teaches that election is based not on people’s meeting conditions but on the eternal decree of God Himself.
• God is glorified by the judgment of the wicked in hell just as much as He is glorified by the rescue of the saints in heaven. On the one hand, God’s mercy is made manifest. On the other, His justice is made manifest.
• In our fallen nature, we have a desire for sin. At the moment of sinning, we want to sin more than we want to please Christ and obey God. Otherwise, we would not do it.
• The concept of covenant, which provides the structure or framework of redemptive history and of the whole scope of theology, is vitally important. It provides the context within which God reveals Himself to us, ministers to us, and acts to redeem us.
• The classic formula for the Trinity is that God is one in essence, being, or substance and three in person.
• Christ has both a human nature and a divine nature, and those two natures are perfectly united in one person. The divine nature of Christ during the incarnation was fully divine. Christ did not give up any divinity when He took upon Himself a human nature.
• The Reformation view is that the physical nature of Jesus ascended into heaven and is there now—not anywhere else. But His divine nature is never absent from us.
• From all eternity, God has planned to save certain people, the elect. They will all certainly be saved because His decree of election cannot fail.
• What we affirm is that Christ’s death was intended to cover only the sins of the elect. He did not intend to die for the nonelect. Though His sacrifice was enough for the nonelect as well, our triune God did not have the nonelect in view when He planned and executed the atonement.
• The elect receive the mercy of God; the nonelect receive the justice of God. No one is treated unfairly or unjustly.
• We will never love Christ perfectly or love Him as much as we ought to. But if we have love for Him at all, we can be assured of our salvation.
• Regeneration precedes faith. You don’t have to have faith in order to be born again. Rather, you have to be born again before you can ever have faith.
• In justification, there is a double transfer. Our sin was transferred to Christ on the cross; His righteousness is transferred to us.
• When we say that justification is by faith alone, we are saying that justification is by and through our faith in Christ alone.
• We do not rest on anything else in our lives except Christ and His righteousness for our salvation.
• The Bible teaches that justification is by the possession of faith and not by the mere profession of faith.
• Effectual calling is the Holy Spirit’s work of bringing about a change in someone. The change that is brought about in and through the effectual call is regeneration.
• The gift of faith is given to all of God’s elect and to no one else, because from all eternity God has had a plan of salvation that includes a certain number of people whose names He knows. He has moved heaven and earth to secure the salvation of the elect.
• The Holy Spirit changes the disposition of the heart, to be sure, but the ordinary way by which the Spirit does that is the ministry of the Word. He gives the gift of faith through the power of the Word.
• Our growth in sanctification is directly related to our growth in faith, because our growth in faith is closely related to our faithfulness. The more faithful we are, the more sanctified we become. We must work hard to strengthen our faith.
• A Christian can fall radically and seriously but not fully and finally.
• If repentance is not preached, the message is a false gospel.
• Christians do not need to worry about committing blasphemy against the Holy Spirit because the Holy Spirit Himself restrains us from doing so if we are ever tempted to do so. It is by God’s grace that we do not do it.
• Our good works do not contribute anything to our justification, but if we are truly people of faith, the goal of our lives should be to please God and to seek first His kingdom and His righteousness.
• If we have any true faith at all, it will manifest itself in works of obedience and in a spirit of repentance.
• All who are elect come to faith and are preserved in that state of faith until the end of their lives. The goal and purpose of election is completely realized in them.
• Our perseverance does not rest on our ability to persevere, but rather on the preserving activity of God. The Holy Spirit abides with us to this end.
• Probably the most prevalent doctrine of justification in modern culture is the doctrine of justification by works. Most Americans, including those who call themselves evangelicals, believe that people will get into heaven if they live a good life.
• We will not be judged in the last judgment by what our culture approves or disapproves, or by what our government allows or does not allow. We will be judged by the law of God. That is why it is important to understand the law of God.
• A God without wrath is not God. The biblical God promises to pour out His wrath with a vengeance against an impenitent, rebellious world. That day has been fixed, and we will all be there.
• People were saved the same way in the Old Testament as they are saved in the New Testament. They were justified by faith.
• Any church that is a true church has the responsibility to exercise discipline over its members. That comes as a shock to many people in the United States.
• The confession calls on people not only to keep the Sabbath day holy but to prepare for the Sabbath day—an idea that has been all but completely eclipsed in our culture today.
• The primary focus of the Sabbath day originally was to provide rest for people. So, it is not best to say that our whole time has to be taken up with worship and doing works of necessity and mercy. There is also time to enjoy fellowship and to rest.
• Those churches that seek to be confessional and biblical in the matter of divorce generally reduce the legitimate grounds for divorce to two: adultery and desertion.
• Sacraments are given in the context of covenant. The sign of the old covenant was circumcision, and the sign of the new covenant is baptism.
• Both baptism and the Lord’s Supper are outward signs and outward seals of the truth of God’s promises.
• The Lord’s Supper ought never to be celebrated without preaching, because the signs are never to be given without the Word. The Word and the sacrament may be distinguished but not separated.
• The efficacy of a sacrament depends not on the piety or intention of the minister but on the actual working of the Spirit and on the One who instituted the sacraments.
• The goal of church discipline is to bring sinful people to repentance, so that they may be restored to full, active participation in the church.
• All people will have their bodies raised in the last judgment. The redeemed will have their bodies raised so that they may enjoy the glorious, honorable resurrection for all eternity. The bodies of the unjust will also be raised by Christ, but to dishonor.
• Both heaven and hell have the same ultimate purpose: to glorify God.
March 26, 2022
What a great book. So much teaching crammed in here that it took my almost six weeks to finish it. I’m continually amused and perplexed by how close he gets to a Baptistic view of the sacrament and yet is held back by weaker arguments. Well, what I have concluded are weaker arguments! One can, after all, have continuity with the OT covenants while also having discontinuity. In this case, the “sign” of the new covenant is what Jeremiah and Ezekiel foretold: circumcising of the heart. That said, I appreciated his nuanced and thorough explaining of the paedo view.
But a book of this substantial nature cannot be judged by one element alone. The book as a whole is a masterpiece of, and collection of, RC Sproul‘s teaching throughout the years. Not only are there many helpful anecdotes and stories, but the views of ancient writers, philosophers, and theologians are brought to bear in ways that are accessible and memorable.
The hallmark of R.C. Sproul‘s teaching is that he could explain complex truths to a 10-year-old a five-year-old or a 30-year-old. And this book is very much in line with some of his best teaching and writing. I know that I will continue to go back and access its deep wells of information for years to come.
But a book of this substantial nature cannot be judged by one element alone. The book as a whole is a masterpiece of, and collection of, RC Sproul‘s teaching throughout the years. Not only are there many helpful anecdotes and stories, but the views of ancient writers, philosophers, and theologians are brought to bear in ways that are accessible and memorable.
The hallmark of R.C. Sproul‘s teaching is that he could explain complex truths to a 10-year-old a five-year-old or a 30-year-old. And this book is very much in line with some of his best teaching and writing. I know that I will continue to go back and access its deep wells of information for years to come.
October 3, 2020
Being such a big book you would think that this would be like a greatest hits album. You might think if you’ve read chosen by God or better yet Holiness of God. Perhaps you’ve seen Ligonier teaching series and think you know Sproul. That’s a very poor introduction to the deep well offered here. Each chapter offers a brief overview than an in depth exposition of each paragraph. Even the chapters on baptism and covenant theology, I as a baptist gleaned heavily from. It’s a great corpus and will be an essential part of my library.
May 3, 2022
An incredible tome with Sproul at his best. This book is quite literally an exposition of the Westminister Confession. He walks through the confession section by section chapter by chapter. In some places, he even breaks down individual words or phrases in the confession.
I do not subscribe to the Westminister Confession, but I found this so good for my soul. It is about as close as you will get to a Sproul systematic theology book. It is probably best to read slowly and methodically. There is far too much meat to be digested quickly.
I do not subscribe to the Westminister Confession, but I found this so good for my soul. It is about as close as you will get to a Sproul systematic theology book. It is probably best to read slowly and methodically. There is far too much meat to be digested quickly.
September 14, 2021
RC Sproul packs so much wisdom into this book. It sheds great light on the great Westminster Confession of Faith. He makes even the most difficult sections understandable. A must-read for anyone interested in Puritan/Presbyterian reformed theology.
April 12, 2024
A absolute masterpiece by R.C. Sproul! Truths We Confess is an accessible study through the Westminster Confession of Faith featuring Sproul's magnificent pastoral prose. Each chapter covers a section of the Confession where Sproul walks through each paragraph. You will leave this book with a deeper understanding not only of the Confession but of the Scriptures as a whole and will leave will powerful sense of worship towards our Creator. This is a necessary book for all Reformed Christians and belongs on everyone's bookshelf.
September 6, 2025
I thoroughly enjoyed this and I think it was of such value for me because it took the theological concepts from the confession and turned them into practical and applicable concepts for me. Sproul is a confessional guy, probably the most out of the popular modern Presbyterians these days, but he is still continental and takes exceptions where I would not. Also his understanding of the second commandment was surprisingly, and objectively, wrong. But it does explain why there were so many icons in the church he pastored for so long.
November 21, 2023
Great primer on the Westminster Confession of Faith that is readily accessible and fruitful to all levels of study. Sproul does a great job breaking down each chapter's paragraphs while also providing an overall summary of the chapter. He mixes in relevant history, stories, and quotes to help explain the purpose behind each statement. In many ways, this book feels like a less scholarly and modern rewrite of Robert Shaw's exposition of the confession.
His exposition in chapter 11 on justification contains one of the best explanations of the differences between the Roman Catholic and Reformed view of justification that I have ever read. Sproul remains respectful while also holding no punches to expose the error of the RC view that was, and remains to be, the core issue of the Reformation.
One minor gripe I have is the lack of citations. Sproul frequently quotes church fathers and reformation leaders but rarely provides any indication of where the quotes come from. For those looking to research certain things more in depth, it can be a bit of a challenge to find his sources. However, that is understandable as this was not meant to be a scholarly work. It is still frustrating at times trying to figure out exactly where he is quoting from. I debated removing a star for this, but decided against it as I would be judging the book on a standard it was never meant to be held to.
His exposition in chapter 11 on justification contains one of the best explanations of the differences between the Roman Catholic and Reformed view of justification that I have ever read. Sproul remains respectful while also holding no punches to expose the error of the RC view that was, and remains to be, the core issue of the Reformation.
One minor gripe I have is the lack of citations. Sproul frequently quotes church fathers and reformation leaders but rarely provides any indication of where the quotes come from. For those looking to research certain things more in depth, it can be a bit of a challenge to find his sources. However, that is understandable as this was not meant to be a scholarly work. It is still frustrating at times trying to figure out exactly where he is quoting from. I debated removing a star for this, but decided against it as I would be judging the book on a standard it was never meant to be held to.
March 13, 2025
3 years is the longest it has ever taken me to finish a book. 0.O Extremely dense, but worth it.
February 24, 2024
Disclaimer: I only listened to this one on Hoopla.
The Westminster Confession of Faith is undoubtedly one of the greatest documents ever formed in the history of the post-apostolic church. While the Savoy Declaration (1658) and Second London Baptist Confession of Faith (1689) represented improvements upon it, the WCF as an original composition is unparalleled. Yet, length of time often dulls modern eyes to glorious truths heralded in the past. In steps, RC Sproul. Sproul stood forth in his own day as a bastion and popularizer of historic Christian orthodoxy particularly within the Reformed Tradition. Who better than to provided a commentary on this confession? In this book, RC explains the theological content of the confession, provides helpful historical background material, and shows the documents enduring significance today. Thus, the work serves its readers at multiple levels in proclaiming the truth once and for all delivered to the saints.
The Westminster Confession of Faith is undoubtedly one of the greatest documents ever formed in the history of the post-apostolic church. While the Savoy Declaration (1658) and Second London Baptist Confession of Faith (1689) represented improvements upon it, the WCF as an original composition is unparalleled. Yet, length of time often dulls modern eyes to glorious truths heralded in the past. In steps, RC Sproul. Sproul stood forth in his own day as a bastion and popularizer of historic Christian orthodoxy particularly within the Reformed Tradition. Who better than to provided a commentary on this confession? In this book, RC explains the theological content of the confession, provides helpful historical background material, and shows the documents enduring significance today. Thus, the work serves its readers at multiple levels in proclaiming the truth once and for all delivered to the saints.
April 19, 2021
Here, Sproul provides a helpful commentary on the Westminster Confession of Faith. The benefits of this work is that he brings an updated understanding of the words used, he provides helpful Scriptural support for the Westminster divines statements, and he places the the confession it’s historical context. By doing these three things Sproul is able to clearly defend the necessity of Christians understanding the historical confessions of old. There were certain areas of the book that Sproul seemed to drag on (baptism) and others that could have used more time (end times), yet the book is nonetheless a valuable asset to understanding the reformed tradition and exactly what it means for one to be “reformed.”
January 5, 2024
An amazing exposition of the Westminister Confession of Faith (confession held by Presbyterians). Sproul has a great way of explaining complex and deep theology in a simple, exciting, and sometimes pithy way. I recently went through ordination training, I read this book along with our class on the Westminister Confession and Catechisms. It was helpful and produced great insights and discussions between my minister and the other trainee (though this book was not part of the class).
I highly recommend for people who want to learn thoroughly what it means to be Reformed Presbyterian.
I highly recommend for people who want to learn thoroughly what it means to be Reformed Presbyterian.
January 20, 2024
Excellent commentary on the Westminster Confession of Faith that clearly exposits the Biblical foundations of the confession. It is challenging and will hopefully be helpful to many to understand basic Christian doctrine. It is also a good book to read if you are new to the Confession and are trying to understand what it is saying. It won’t replace talking it over with your pastor or elders, but it is a great help.
June 19, 2024
Anyone who would like an exposition on the Westminster Confession of Faith needs to read this book! It is excellent! I highly recommend. Rich theology, but still very readable for the average reader. It will definitely be a reference book for me in the future and probably a reread.
August 17, 2025
As usual, R.C. puts the sometimes difficult concepts of the gospel into understandable terms. Definitely valuable if you are studying/your church holds to the WCF standards.
July 12, 2020
A helpful commentary on the Westminster Confession of Faith (WCF), but it doesn't reference the Bible as often as I had expected. It doesn't help that it doesn't include the WCF proof texts. Each chapter quotes a chapter of the WCF, then explains and comments on that chapter in plain language for the layman. Sproul also includes some historical context for why the Westminster Assembly worded things the way it did, as well as some history about how Reformed Christians have handled certain sections of it. Sproul has great respect for the WCF, but he's not afraid to point out the few places where he disagrees with it, on Scriptural grounds. The book is a bit repetitive.
This wasn't as helpful as the other two commentaries I've read on the WCF, by G.I. Williamson and by A.A. Hodge.
There were a couple points where I disagreed with Sproul, though perhaps I misunderstood him. He says the 10 Commandments are part of the Mosaic law and that "As Christians, we are not bound by the Ten Commandments since they are part of the old covenant." It's not clear if he means they're merely part of the Mosaic law. The Bible presents them as applicable to all people for all time; they were delivered at Sinai, but not first established there. Fortunately, Sproul says that "We are still morally obligated to keep the moral law of God [Ten Commandments]." (See fuller quote below.)
In another chapter, Sproul says, "When we have a burden to pray for someone, that is usually a pretty good indication that God is working. If God has laid that burden upon us, he will bring that person to salvation." Maybe he's making a distinction between God placing a burden on us to pray for a person, versus our putting that burden on ourselves, but that's not stated. The Bible doesn't give us warrant to believe that God will save each person we pray for Him to save.
Sproul's high regard for the WCF is clear throughout. He says,
Notes
2. Of God, and of the Holy Trinity
"Without passions" means God doesn't experience mood swings or depression, not that He has no emotions.
Although God ordains all that happens, He's not responsible for anyone's sin, because He doesn't force anyone to sin.
God is the primary (ultimate) cause of everything, but as secondary causes, humans are still responsible for their actions. What the Bible calls "hardening" of hearts involves 1) a poetic justice of God giving people over to their already evil inclinations (Rev 22:11) and 2) God withholding His grace.
1st chapters of Genesis are historical narrative. The names Adam and Eve appear in later genealogical accounts. 2 of the named rivers near Eden are known to be real. The writing isn't metered or rhythmic, as Hebrew poetry usually is.
Image of God: Adam and Eve were created rational, with minds, wills, affections, righteousness, holiness, dominion over creation.
After Fall, we still bear God's image in material sense: we're still thinking, volitional beings. But after Fall, we no longer bear God's image in formal sense: ability to obey God and thereby reflect His image. Regeneration restores image in formal sense, so that we can reflect God's character to some degree.
5. Of Providence
There's concurrence or confluence between divine and human wills. Instead of overruling sinful desires, God transcends them and brings good out of evil, yet sinners remain culpable for sin.
"… the common grace He gives to everyone becomes an exercise of His judgment, because the wicked resist even that."
A "miracle" is a visible act of God that goes against the normal laws of nature. Only God can do miracles. "Special providence" refers to things God does through ordinary, natural means, in an extraordinary way.
6. Of the Fall of Man
When Bible says people don't do "good" (Rom 3:10-12; Ps 14:1-3; Luke 18:18), it refers to acts that are good and motivated by desire to please God.
7. Of God's Covenant with Man
Covenant of grace doesn't annul covenant of works. It ensures that we don't perish under covenant of works, because Christ fulfills covenant of works for us.
10. Effectual Calling
Sinners resist grace to an extent, but grace is irresistible in sense that God's saving work overcomes any resistance in the elect.
If you love Christ as He appears in the Bible, you can be assured of your salvation, because only a regenerated heart can love Christ.
The question isn't, "Why has God given only one way to be saved?" but "Why has God given any way to be saved?"
13. Sanctification
When David says, "against You, You only have I sinned" (Ps 51:5), he's speaking in ultimate categories; all sin is ultimately against God.
Heb 6:9 shows that a true Christian won't commit the blasphemy warned of in Heb 6:4-6.
1 John 5:16 doesn't say we're commanded not to pray for that person; it says we're not commanded to (we don't have to). Sproul says many assume the sin unto death is blasphemy against the Spirit, but he says he doesn't know what it is.
16. Good Works
When Jesus told the rich young ruler to sell his possessions (Luke 18:22), it wasn't a universal precept; it was a test for that man.
There are at least 25 NT passages that say we'll be rewarded in heaven for our works.
When we sin, we displease God. We incur His corrective wrath, which is different than His punitive wrath, because it's the discipline of a loving Father.
18. Assurance of Grace and Salvation
Marks of assurance: genuine faith; true belief in Christ; sincere love for Christ; endeavoring to walk in a good conscience before Him.
Imposters and the devil can't do miracles, only clever tricks. If unbelievers could do miracles, then miracle-working wouldn't authenticate Christ (John 3:1-2), Moses, or other agents of God.
The Holy Spirit bears witness with our Spirit (Rom 8:16) through the Word.
If Sabbath is creation ordinance, and state is called by God to maintain God's law outside the church, then it's state's duty to legislate regarding Sabbath.
"Since the Old Testament came from God, who is holy and righteous, we should not be offended by any laws that we read there. If we are offended by them, it is because our thinking has been distorted by a secular perspective …"
To pray "in faith" is to plead your case to God and leave it in His hands and trust Him (Job 13:15), not a guarantee that God will grant your request if you have enough faith.
Although Bible doesn't say sacraments can only be administered by ordained elders, it's fitting because God gives elders authority over and responsibility for spiritual life of church members.
Sabbath is simply 1 day in 7. Earliest Christians chose Sunday because Christ rose on that day. It became known as Lord's Day (Rev 1:10). Christ is Lord of Sabbath (Mark 2:28).
Sproul disagrees with WCF 21.8. He says the fact that Jesus did works of mercy on Sabbath shows that we may, not that we must. "I demure whenever someone says that our whole time has to be taken up with worship and doing works of necessity and mercy. There is also time to enjoy fellowship and to rest."
22. Oaths and Vows
Jas 5:12 doesn't forbid oaths and vows; it simply means we must be people whose word can be trusted. Paul frequently took vows or swore oaths (e.g., Rom 9:1-4).
24. Of Marriage and Divorce
God never approved polygamy, but He patiently bore with His people despite their disobedience. Creation account and apostolic teaching show God requires monogamy.
2 legitimate grounds for divorce: adultery (Matt 19:9), desertion of believer by unbeliever (1 Cor 7:17). Innocent party may remarry.
If adulterer asks for forgiveness, spouse must forgive, but doesn't have to stay married.
27. Of the Sacraments
Only ordained officers may administer sacraments (Matt 28:19; 1 Cor 4:1; 11:20-23; Heb 5:4).
28. Of Baptism
New covenant began at Last Supper (Matt 26:28); everything prior was old covenant (Luke 7:28; 16:16).
Arguments for infant baptism
• 3 of 12 of NT baptisms are household baptisms, which may have included infants.
• Paul calls infants of a believing parent "holy," members of covenant community (1 Cor 7:14).
• Infant baptism was universal practice of early church, with no known opposition.
• In OT, sign of covenant (circumcision) was given to infants, so we'd expect an explanation fo why NT sign of covenant (baptism) shouldn't be applied to infants.
• New covenant is more inclusive than old.
32. Of the State of Men after Death, and of the Resurrection of the Dead
God isn't absent from hell (Ps 139:7-8). Hell isn't about God's absence, but His judgment.
33. Of the Last Judgment
God's rewards to us in heaven will be gracious; according to our works, not because of them. They're God crowning His own works.
This wasn't as helpful as the other two commentaries I've read on the WCF, by G.I. Williamson and by A.A. Hodge.
There were a couple points where I disagreed with Sproul, though perhaps I misunderstood him. He says the 10 Commandments are part of the Mosaic law and that "As Christians, we are not bound by the Ten Commandments since they are part of the old covenant." It's not clear if he means they're merely part of the Mosaic law. The Bible presents them as applicable to all people for all time; they were delivered at Sinai, but not first established there. Fortunately, Sproul says that "We are still morally obligated to keep the moral law of God [Ten Commandments]." (See fuller quote below.)
In another chapter, Sproul says, "When we have a burden to pray for someone, that is usually a pretty good indication that God is working. If God has laid that burden upon us, he will bring that person to salvation." Maybe he's making a distinction between God placing a burden on us to pray for a person, versus our putting that burden on ourselves, but that's not stated. The Bible doesn't give us warrant to believe that God will save each person we pray for Him to save.
Sproul's high regard for the WCF is clear throughout. He says,
The Westminster Confession is the most precise and accurate summary of the content of biblical Christianity ever set forth in creedal form … no historic confession surpasses in eloquence, grandeur, and theological accuracy …The appendices include the Westminster Larger and Shorter Catechisms, without proof texts.
Notes
2. Of God, and of the Holy Trinity
"Without passions" means God doesn't experience mood swings or depression, not that He has no emotions.
God knows not only all the realities but also all the possibilities. He knows all the contingencies … God never has to wait for the possibilities to become actualities before He knows what will happen.3. Of God's Eternal Decree
Although God ordains all that happens, He's not responsible for anyone's sin, because He doesn't force anyone to sin.
God is the primary (ultimate) cause of everything, but as secondary causes, humans are still responsible for their actions. What the Bible calls "hardening" of hearts involves 1) a poetic justice of God giving people over to their already evil inclinations (Rev 22:11) and 2) God withholding His grace.
If God ordains to save some people and not all, then obviously there exists another group of people who are not elect. That means there must be a flip side to election. If we embrace predestination at all, and are not universalists, we must embrace some form of double predestination.4. Of Creation
1st chapters of Genesis are historical narrative. The names Adam and Eve appear in later genealogical accounts. 2 of the named rivers near Eden are known to be real. The writing isn't metered or rhythmic, as Hebrew poetry usually is.
Image of God: Adam and Eve were created rational, with minds, wills, affections, righteousness, holiness, dominion over creation.
After Fall, we still bear God's image in material sense: we're still thinking, volitional beings. But after Fall, we no longer bear God's image in formal sense: ability to obey God and thereby reflect His image. Regeneration restores image in formal sense, so that we can reflect God's character to some degree.
5. Of Providence
There's concurrence or confluence between divine and human wills. Instead of overruling sinful desires, God transcends them and brings good out of evil, yet sinners remain culpable for sin.
In the final judgment, every blessing unbelievers have received at the hands of a benevolent God becomes the foundation of their curse. So for believers, there are no tragedies, and for unbelievers, there are ultimately no blessings.Without God ordaining Fall, it couldn't have happened. "This does not mean that He made them do it and then blamed them for it but that He gave them the capacity to do it and ordered the events around them so that they would do it."
"… the common grace He gives to everyone becomes an exercise of His judgment, because the wicked resist even that."
A "miracle" is a visible act of God that goes against the normal laws of nature. Only God can do miracles. "Special providence" refers to things God does through ordinary, natural means, in an extraordinary way.
6. Of the Fall of Man
When Bible says people don't do "good" (Rom 3:10-12; Ps 14:1-3; Luke 18:18), it refers to acts that are good and motivated by desire to please God.
7. Of God's Covenant with Man
Covenant of grace doesn't annul covenant of works. It ensures that we don't perish under covenant of works, because Christ fulfills covenant of works for us.
10. Effectual Calling
Sinners resist grace to an extent, but grace is irresistible in sense that God's saving work overcomes any resistance in the elect.
If you love Christ as He appears in the Bible, you can be assured of your salvation, because only a regenerated heart can love Christ.
The question isn't, "Why has God given only one way to be saved?" but "Why has God given any way to be saved?"
13. Sanctification
If the Old Testament moral law reveals to us what is pleasing to God, and the new covenant commands us to live in a way that pleases God, that tells us that we must give serious attention to the Old Testament law.15. Repentance
When David says, "against You, You only have I sinned" (Ps 51:5), he's speaking in ultimate categories; all sin is ultimately against God.
Heb 6:9 shows that a true Christian won't commit the blasphemy warned of in Heb 6:4-6.
1 John 5:16 doesn't say we're commanded not to pray for that person; it says we're not commanded to (we don't have to). Sproul says many assume the sin unto death is blasphemy against the Spirit, but he says he doesn't know what it is.
16. Good Works
When Jesus told the rich young ruler to sell his possessions (Luke 18:22), it wasn't a universal precept; it was a test for that man.
There are at least 25 NT passages that say we'll be rewarded in heaven for our works.
The formula for the Reformed faith on this point is, 'Justification is by faith alone, but our reward in heaven will be according to our works'—though not because those works merit or deserve any reward whatsoever. … That God does reward them is, as Augustine said, God crowning his own gifts.17. Perseverance of the Saints
The Bible nowhere uses the expression 'unconditional love.' … It is true that God love the elect unconditionally, but he works in them to meet certain conditions for salvation. He creates faith in people and brings them to repentance.2 Pet 3:9 means that Jesus hasn't returned because He isn't willing that any of the elect ("us") should perish before coming to faith.
When we sin, we displease God. We incur His corrective wrath, which is different than His punitive wrath, because it's the discipline of a loving Father.
18. Assurance of Grace and Salvation
Marks of assurance: genuine faith; true belief in Christ; sincere love for Christ; endeavoring to walk in a good conscience before Him.
Imposters and the devil can't do miracles, only clever tricks. If unbelievers could do miracles, then miracle-working wouldn't authenticate Christ (John 3:1-2), Moses, or other agents of God.
The Holy Spirit bears witness with our Spirit (Rom 8:16) through the Word.
If God never bestowed another blessing upon me for the rest of my days, I would still have every reason to be joyful for the blessings he has already poured out on me. We have an insatiable appetite for more and more blessings before we can be joyful. If we are poverty-stricken or unemployed, if we are doubled over in pain from a chronic or an acute illness, we will still be blessed people because our names are written in the Lamb's Book of Life. That is the most wonderful thing for which anyone could rejoice.19. The Law of God
If Sabbath is creation ordinance, and state is called by God to maintain God's law outside the church, then it's state's duty to legislate regarding Sabbath.
"Since the Old Testament came from God, who is holy and righteous, we should not be offended by any laws that we read there. If we are offended by them, it is because our thinking has been distorted by a secular perspective …"
In the Old Testament law, the Ten Commandments were delivered to Israel as part of their terms of the covenant that God made through Moses. We call that the Mosaic covenant, the Sinaitic covenant, or the old covenant, as distinguished from the new covenant. As Christians, we are not bound by the Ten Commandments since they are part of the old covenant … What I mean is that I am not under the damnation, the bondage, the power of the law. Nor am I under covenantal obligation to the Old Testament law. … I am under the law in the sense that its instructions and guidelines are a revelation of what is pleasing to God … 'you are saying that you are still just as much bound by the Ten Commandments as you would have been, had you lived in Old Testament times.' That is true … We are still morally obligated to keep the moral law of God. We no longer have a covenantal relationship through Moses, but we do … through our Mediator, Jesus Christ.21. Religious Worship and the Sabbath Day
To pray "in faith" is to plead your case to God and leave it in His hands and trust Him (Job 13:15), not a guarantee that God will grant your request if you have enough faith.
Although Bible doesn't say sacraments can only be administered by ordained elders, it's fitting because God gives elders authority over and responsibility for spiritual life of church members.
Sabbath is simply 1 day in 7. Earliest Christians chose Sunday because Christ rose on that day. It became known as Lord's Day (Rev 1:10). Christ is Lord of Sabbath (Mark 2:28).
The promise of heaven is communicated every Sabbath day. That is why I am convinced that there is a perpetual, ongoing, sacramental significance to the Sabbath day, at least until the final consummation of heaven and earth.Puritans inferred that recreation is forbidden on Sabbath because Isa 58:13 forbids "finding your own pleasure" on the Sabbath. But in context, "your own pleasure" refers to doing business on Sabbath, not recreation.
Sproul disagrees with WCF 21.8. He says the fact that Jesus did works of mercy on Sabbath shows that we may, not that we must. "I demure whenever someone says that our whole time has to be taken up with worship and doing works of necessity and mercy. There is also time to enjoy fellowship and to rest."
22. Oaths and Vows
Jas 5:12 doesn't forbid oaths and vows; it simply means we must be people whose word can be trusted. Paul frequently took vows or swore oaths (e.g., Rom 9:1-4).
24. Of Marriage and Divorce
God never approved polygamy, but He patiently bore with His people despite their disobedience. Creation account and apostolic teaching show God requires monogamy.
2 legitimate grounds for divorce: adultery (Matt 19:9), desertion of believer by unbeliever (1 Cor 7:17). Innocent party may remarry.
If adulterer asks for forgiveness, spouse must forgive, but doesn't have to stay married.
27. Of the Sacraments
Only ordained officers may administer sacraments (Matt 28:19; 1 Cor 4:1; 11:20-23; Heb 5:4).
28. Of Baptism
New covenant began at Last Supper (Matt 26:28); everything prior was old covenant (Luke 7:28; 16:16).
Arguments for infant baptism
• 3 of 12 of NT baptisms are household baptisms, which may have included infants.
• Paul calls infants of a believing parent "holy," members of covenant community (1 Cor 7:14).
• Infant baptism was universal practice of early church, with no known opposition.
• In OT, sign of covenant (circumcision) was given to infants, so we'd expect an explanation fo why NT sign of covenant (baptism) shouldn't be applied to infants.
• New covenant is more inclusive than old.
32. Of the State of Men after Death, and of the Resurrection of the Dead
God isn't absent from hell (Ps 139:7-8). Hell isn't about God's absence, but His judgment.
33. Of the Last Judgment
God's rewards to us in heaven will be gracious; according to our works, not because of them. They're God crowning His own works.
November 8, 2023
Good. The Westminster Confession of Faith is a truly remarkable work of theological precision and depth, and Sproul treats it with the respect it deserves on every page, even when he disagrees on a point here or there. This book challenges the reader more than the typical Sproul book in terms of theological vocabulary, but Sproul still manages to explain even complicated philosophical concepts in widely understandable ways. I would have given this book 5 stars, but the Presbyterian covenant theology features strongly, and understandably so, given that both Sproul and the Westminster divines were firm Presbyterians. But overall, Truths We Confess provides an excellent explanation of and commentary on the Westminster Confession of Faith.
April 12, 2021
Being one of the most important confessions ever penned, R.C. Sproul comes out firing on all cylinders walking the reader through his exposition of the document. Starting with the inerrancy and inspiration of the Holy Scriptures to the Last Judgement, Sproul does a fantastic job explaining and unpacking what each sentence and phrase means. Also included in this collection are the Smaller and Larger catechisms. These are without the scriptural proofs. What I chose to do was read this book alongside the Westminster Confession of Faith. This allowed me to compare and see the scriptural proofs for each confession as this exposition did not include them.
The first thing I want to mention is that if you are familiar with Sproul (his writings, lectures, and language), then be prepared to read a lot of the same verbiage in this book. You will see the same language illustrations, analogies, stories, and quotes. Some readers do not enjoy reading the same ideas over and over (as Sproul does in this book many times), but I find them to be refreshing and helpful. The repetition of thoughts allows me to properly remember and place ideas with thoughts and words.
The last thing I would like to mention are the points of disagreements which include baptism and unwarranted verbiage inferences. The slight word changes that Sproul advocated for had to deal with the confession on Religious Worship, and the Sabbath Day. The Westminster Divines say:
"Prayer is to be made for things lawful; and for all sorts of men living, or that shall live hereafter: but nor for the dead, nor for those of whom it may be known that they sinned the sin unto death."
R.C. Sproul comments on this and explains that they are misunderstanding the scriptures by drawing unwarranted inferences from the text. While the Bible says that we do not have to pray for the dead and are not commanded to, the Westminster Divines are stating we must not pray for the dead. This is completely different. In 2 Samuel 12, before David loses his child, is earnestly praying that God saves the child. Once the child dies, however, he simply stops praying and gets up to eat. The other reference is in 1 John 5:16 where the text says that it is necessary for men to pray for a brother who is sinning the sin that does not lead to death. For the brother who is sinning the sin that leads to death, the scripture doesn’t command us not to pray. The text says, “I do not say that he should make request for this.” Meaning, you are not commanded to pray for him.
The next point of controversy dealt with Baptism. Is it biblical to baptize infants? Why do we not baptize infants? Sproul argues that the New Testament never prohibits or commands the act of baptizing infants. He emphasizes that we should look at this issue in the light of toleration seeing how both sides are pulling inferences from scripture. Here are some points to consider:
Against Infant Baptism:
- No reference in the New Testament and the early church to infants being baptized
- All references include only adults
- Due to the passing away of the old covenant and the practice of circumcision, and the bringing in of the new covenant in baptism, there is no point in maintaining continuity with the Old Testament practice of marking infants.
- Baptizing infants can give people a false sense of security in reference to their salvation
For Infant Baptism:
- Although covenants have changed, continuity between circumcision and baptism is
predominant and necessary.
- Three of the twelve baptisms in the New Testament use the Greek word oikos, which is the
word for household. In these references, not only were the believers baptized, their entire family was.
- The unbelieving spouse is made “holy” because of the believing spouse. The infants and children are members of that family and should also be considered as “holy” and set apart as a part of the new covenant. (1 Cor. 7:14).
The first thing I want to mention is that if you are familiar with Sproul (his writings, lectures, and language), then be prepared to read a lot of the same verbiage in this book. You will see the same language illustrations, analogies, stories, and quotes. Some readers do not enjoy reading the same ideas over and over (as Sproul does in this book many times), but I find them to be refreshing and helpful. The repetition of thoughts allows me to properly remember and place ideas with thoughts and words.
The last thing I would like to mention are the points of disagreements which include baptism and unwarranted verbiage inferences. The slight word changes that Sproul advocated for had to deal with the confession on Religious Worship, and the Sabbath Day. The Westminster Divines say:
"Prayer is to be made for things lawful; and for all sorts of men living, or that shall live hereafter: but nor for the dead, nor for those of whom it may be known that they sinned the sin unto death."
R.C. Sproul comments on this and explains that they are misunderstanding the scriptures by drawing unwarranted inferences from the text. While the Bible says that we do not have to pray for the dead and are not commanded to, the Westminster Divines are stating we must not pray for the dead. This is completely different. In 2 Samuel 12, before David loses his child, is earnestly praying that God saves the child. Once the child dies, however, he simply stops praying and gets up to eat. The other reference is in 1 John 5:16 where the text says that it is necessary for men to pray for a brother who is sinning the sin that does not lead to death. For the brother who is sinning the sin that leads to death, the scripture doesn’t command us not to pray. The text says, “I do not say that he should make request for this.” Meaning, you are not commanded to pray for him.
The next point of controversy dealt with Baptism. Is it biblical to baptize infants? Why do we not baptize infants? Sproul argues that the New Testament never prohibits or commands the act of baptizing infants. He emphasizes that we should look at this issue in the light of toleration seeing how both sides are pulling inferences from scripture. Here are some points to consider:
Against Infant Baptism:
- No reference in the New Testament and the early church to infants being baptized
- All references include only adults
- Due to the passing away of the old covenant and the practice of circumcision, and the bringing in of the new covenant in baptism, there is no point in maintaining continuity with the Old Testament practice of marking infants.
- Baptizing infants can give people a false sense of security in reference to their salvation
For Infant Baptism:
- Although covenants have changed, continuity between circumcision and baptism is
predominant and necessary.
- Three of the twelve baptisms in the New Testament use the Greek word oikos, which is the
word for household. In these references, not only were the believers baptized, their entire family was.
- The unbelieving spouse is made “holy” because of the believing spouse. The infants and children are members of that family and should also be considered as “holy” and set apart as a part of the new covenant. (1 Cor. 7:14).
September 5, 2020
R.C. Sproul masterfully walks you through the Westminster Confession, taking time to explain, illustrate, and add color. It's a sizeable book, but we'll worth the investment of time!
May 24, 2021
R.C. Sproul's Magnum Opus
R.C. Sproul is beloved by many Christians, including me, who credit him with connecting us with doctrinal truths and the higher things of God as revealed in Scripture. Here he has turned his talents to an exposition of the Westminster Confession of Faith, because in his view, “there has never been written a more precise, more accurate, more thorough, and more comprehensive confession of faith.”
Some parts summarize great doctrinal truths in brief statements, such as WCF 15.4, which reads: “As there is no sin so small, but it deserves damnation, so there is no sin so great, that it can bring damnation upon those who truly repent.” This one sentence, when unpacked, shines a spotlight on the vast difference between the Roman Catholic conception of sin and its remedy, and that of the Reformation. Rome claims that some sins are so minor as to not require Christ's atonement (only our personal atonement in Purgatory!) while others can actually destroy the effectiveness of Christ's atonement that we may have previously enjoyed. This statement turns both of those claims on their head.
And so here is one of a number of places where the Confession demonstrates beyond the shadow of a doubt that the conflict of the Reformation was not a misunderstanding or a quibble over minor doctrinal points, but one between two fundamentally incompatible systems of religion. Sproul has been arguing this for years, but one need look no further than this Confession to come to this conclusion.
Turning our attention to WCF 14.1, which deals with the nature of saving faith and where it comes from, the question can arise as to the justice of God, how He could hold us responsible to keep his law if in fact we are no longer able to do so, being dead in sin as a result of the fall. Here Sproul provides a helpful illustration, one which I have heard him use and for some reason, rings with wry humor in his speaking it. That hint of humor maybe isn’t really reproduced in print, but nevertheless it is still memorable:
“Suppose God said to a man, ‘I want you to mow the grass this afternoon for me. Here is the tractor and all the equipment you need. The gas is in the machine. Everything works perfectly. All you have to do is start the engine, sit in the chair, steer the mower, and mow this field. Just be careful of that one area over there, because there is a deep pit in it. If you fall into that pit, you won’t be able to get out.’ Imagine that as soon as God left, the man jumped down into the pit, and, as hard as he tried, could not climb out of it. Later, when God returned and asked the man what he was doing down in that pit, the man replied that he had jumped into it. God inquired why the grass was not cut, and the answer was, ‘How do you expect me to cut the grass? I’m down in this pit. I can’t possibly do the job that you assigned me, because I am in this pit.’” (p. 318)
Of course, an illustration is not an argument, but if the premise is true that somehow we were there in the Garden with Adam either by representation or otherwise, then the conclusion of continuing responsibility follows and the truth of it becomes obvious in Sproul’s little parable.
Moving on to WCF 31.3 we read that church councils, the accumulated wisdom of the past, though not infallible as Rome would contend, nevertheless is still helpful and ought not be cast aside. In this regard, Sproul brings up the issue of the ordination of women, and simply points out that “there is probably no commentator in the history of the church before 1960 who took the position that this passage [1 Timothy 2:11-12] was intended to be of local application only.” Though it could conceivably have taken two thousand years for this error to have been exposed, following the Confession’s guidance, Sproul concludes that this is highly unlikely. We ought to give great weight to how the church down through the ages has understood the Word of God, “lest [we] be guilty of carrying the contemporary cultural baggage to the text.” (p. 640, quoting C.S. Lewis) Unfortunately, it would seem that on this issue this advice has been disregarded by many.
Dr. Sproul’s abiding concern for the holiness of God comes through in his discussion of WCF 29.8, which is about what is called the manducatio indigna – the eating and drinking unworthily in the Lord’s Supper. 1 Corinthians 11:28-30 warns of the consequences of a cavalier attitude at the Lord’s Table, and so it surprised me to read that “this is one of the most neglected [passages] in the entire New Testament.” Sproul cautions that “we take our life into our hands when we come to the Lord’s Table… To come hypocritically in unbelief while we are still at enmity with Christ is heaping up wrath against the day of judgment. That is why the table is fenced…. We believe that Christ is present in a special way to pour out His tender mercy on us…. We enter His house, come to His table, and commune with the risen Christ in a real way. We need to be discerning.” (p. 629)
It seems to me that what he is saying is that we ought not treat communion as a mere memorial as is taught in many churches, but with fear and reverence be aware that the God who condescends to be present at the sacrament is the same God who in the Old Testament struck Uzzah dead for reaching out and touching the ark.
R.C. Sproul has said that the biggest problem with the church today is that it has forgotten who God is, and it has forgotten who we are. This is in fact a problem the church faces in any age. We tend to want to bring God down closer to our level, we think we can elevate ourselves closer to God, and we create systems of religion, treadmills of works by which we think we can gain God’s favor by our own efforts.
The Westminster divines crafted the Confession to combat this natural inclination of fallen human nature. The slogan of the Reformation was “after darkness, light” and these men understood how quickly that light could flicker and die again. They endeavored therefore to bring to the Church an easy-to-read guide so that future generations could learn the clarity and richness and sweetness of the gospel over against all pretenders, to have its vitality so enter their whole person so that they would be willing to risk everything in unyielding commitment to its truths. And in this regard they led by example. Sproul tells us that “more than half of them were eventually excommunicated from the church by those who could not bear this doctrine.” (p. 661)
In this book, surely his magnum opus, he stands on the shoulders of giants and invites us to join him in a close examination of this Confession and gain immeasurable profit in so doing.
R.C. Sproul is beloved by many Christians, including me, who credit him with connecting us with doctrinal truths and the higher things of God as revealed in Scripture. Here he has turned his talents to an exposition of the Westminster Confession of Faith, because in his view, “there has never been written a more precise, more accurate, more thorough, and more comprehensive confession of faith.”
Some parts summarize great doctrinal truths in brief statements, such as WCF 15.4, which reads: “As there is no sin so small, but it deserves damnation, so there is no sin so great, that it can bring damnation upon those who truly repent.” This one sentence, when unpacked, shines a spotlight on the vast difference between the Roman Catholic conception of sin and its remedy, and that of the Reformation. Rome claims that some sins are so minor as to not require Christ's atonement (only our personal atonement in Purgatory!) while others can actually destroy the effectiveness of Christ's atonement that we may have previously enjoyed. This statement turns both of those claims on their head.
And so here is one of a number of places where the Confession demonstrates beyond the shadow of a doubt that the conflict of the Reformation was not a misunderstanding or a quibble over minor doctrinal points, but one between two fundamentally incompatible systems of religion. Sproul has been arguing this for years, but one need look no further than this Confession to come to this conclusion.
Turning our attention to WCF 14.1, which deals with the nature of saving faith and where it comes from, the question can arise as to the justice of God, how He could hold us responsible to keep his law if in fact we are no longer able to do so, being dead in sin as a result of the fall. Here Sproul provides a helpful illustration, one which I have heard him use and for some reason, rings with wry humor in his speaking it. That hint of humor maybe isn’t really reproduced in print, but nevertheless it is still memorable:
“Suppose God said to a man, ‘I want you to mow the grass this afternoon for me. Here is the tractor and all the equipment you need. The gas is in the machine. Everything works perfectly. All you have to do is start the engine, sit in the chair, steer the mower, and mow this field. Just be careful of that one area over there, because there is a deep pit in it. If you fall into that pit, you won’t be able to get out.’ Imagine that as soon as God left, the man jumped down into the pit, and, as hard as he tried, could not climb out of it. Later, when God returned and asked the man what he was doing down in that pit, the man replied that he had jumped into it. God inquired why the grass was not cut, and the answer was, ‘How do you expect me to cut the grass? I’m down in this pit. I can’t possibly do the job that you assigned me, because I am in this pit.’” (p. 318)
Of course, an illustration is not an argument, but if the premise is true that somehow we were there in the Garden with Adam either by representation or otherwise, then the conclusion of continuing responsibility follows and the truth of it becomes obvious in Sproul’s little parable.
Moving on to WCF 31.3 we read that church councils, the accumulated wisdom of the past, though not infallible as Rome would contend, nevertheless is still helpful and ought not be cast aside. In this regard, Sproul brings up the issue of the ordination of women, and simply points out that “there is probably no commentator in the history of the church before 1960 who took the position that this passage [1 Timothy 2:11-12] was intended to be of local application only.” Though it could conceivably have taken two thousand years for this error to have been exposed, following the Confession’s guidance, Sproul concludes that this is highly unlikely. We ought to give great weight to how the church down through the ages has understood the Word of God, “lest [we] be guilty of carrying the contemporary cultural baggage to the text.” (p. 640, quoting C.S. Lewis) Unfortunately, it would seem that on this issue this advice has been disregarded by many.
Dr. Sproul’s abiding concern for the holiness of God comes through in his discussion of WCF 29.8, which is about what is called the manducatio indigna – the eating and drinking unworthily in the Lord’s Supper. 1 Corinthians 11:28-30 warns of the consequences of a cavalier attitude at the Lord’s Table, and so it surprised me to read that “this is one of the most neglected [passages] in the entire New Testament.” Sproul cautions that “we take our life into our hands when we come to the Lord’s Table… To come hypocritically in unbelief while we are still at enmity with Christ is heaping up wrath against the day of judgment. That is why the table is fenced…. We believe that Christ is present in a special way to pour out His tender mercy on us…. We enter His house, come to His table, and commune with the risen Christ in a real way. We need to be discerning.” (p. 629)
It seems to me that what he is saying is that we ought not treat communion as a mere memorial as is taught in many churches, but with fear and reverence be aware that the God who condescends to be present at the sacrament is the same God who in the Old Testament struck Uzzah dead for reaching out and touching the ark.
R.C. Sproul has said that the biggest problem with the church today is that it has forgotten who God is, and it has forgotten who we are. This is in fact a problem the church faces in any age. We tend to want to bring God down closer to our level, we think we can elevate ourselves closer to God, and we create systems of religion, treadmills of works by which we think we can gain God’s favor by our own efforts.
The Westminster divines crafted the Confession to combat this natural inclination of fallen human nature. The slogan of the Reformation was “after darkness, light” and these men understood how quickly that light could flicker and die again. They endeavored therefore to bring to the Church an easy-to-read guide so that future generations could learn the clarity and richness and sweetness of the gospel over against all pretenders, to have its vitality so enter their whole person so that they would be willing to risk everything in unyielding commitment to its truths. And in this regard they led by example. Sproul tells us that “more than half of them were eventually excommunicated from the church by those who could not bear this doctrine.” (p. 661)
In this book, surely his magnum opus, he stands on the shoulders of giants and invites us to join him in a close examination of this Confession and gain immeasurable profit in so doing.
August 11, 2010
This book is a reasonably good summary and explanation of the Westminster Confession. The problem is it is over long, repeats itself over and over, and true to RC's style, takes a lot of philosophical side tracks that seem unnecessary to the main thrust of the text. I found myself thinking three things when reading this:
1. when will he ever move on to the next point?
2. didn't he say this about six times already?
3. is this philosophical sidetrack needed or just to impress us with Dr. Sproul's knowledge of Latin and obscure facts?
There are much better books on the confession.
1. when will he ever move on to the next point?
2. didn't he say this about six times already?
3. is this philosophical sidetrack needed or just to impress us with Dr. Sproul's knowledge of Latin and obscure facts?
There are much better books on the confession.
May 3, 2024
I was pleasantly surprised by how much I learned about the Catholic faith from this book. The discussion on infusion versus imputation was particularly enlightening and thought-provoking. What sets this book apart is its accessibility. As someone without a background in theology or seminary education, I often find theological texts daunting. However, this book was refreshingly easy to follow, making complex concepts understandable without sacrificing depth. Highly recommended for anyone seeking a deeper understanding of Reformed theology in an approachable format.
October 11, 2025
5⭐️
This is one of the best books I have read. RC Sproul is one of my favorite authors, and I found this to be extremely edifying, insightful, and accessible (the thick book or 34 hour audiobook time may hold people back from jumping in with this read{that was certainly true for me initially}, but I only wish I would have picked it up sooner! I can’t tell you how many hours I have spent discussing and reflecting on what RC Sproul explained in this book over the past few weeks- this is worth the time invested!).
This was such a profound and helpful read for me that partially through the audiobook my husband and I bought the physical book to review, reference, and further reflect on. I have really been enjoying diving into Presbyterian church history and literature, and this book is just a treasure of a read. I enjoyed reading the Westminster Confession of Faith, but I did find as a modern reader far removed from the context of the document that I didn’t fully pick up on some of the meanings or what these responses were sort of written in response to in regards to church history. RC really expounded on everything I had wondered about and even explained things I thought I understood before but was really just seeing metaphorical puddles instead of the vast oceans of context and meaning that was contained in the statements.
I plan to revisit this again. This is an amazing resource, and I found that this convicted me of the importance of many areas I had not previously thought deeply on.
This is one of the best books I have read. RC Sproul is one of my favorite authors, and I found this to be extremely edifying, insightful, and accessible (the thick book or 34 hour audiobook time may hold people back from jumping in with this read{that was certainly true for me initially}, but I only wish I would have picked it up sooner! I can’t tell you how many hours I have spent discussing and reflecting on what RC Sproul explained in this book over the past few weeks- this is worth the time invested!).
This was such a profound and helpful read for me that partially through the audiobook my husband and I bought the physical book to review, reference, and further reflect on. I have really been enjoying diving into Presbyterian church history and literature, and this book is just a treasure of a read. I enjoyed reading the Westminster Confession of Faith, but I did find as a modern reader far removed from the context of the document that I didn’t fully pick up on some of the meanings or what these responses were sort of written in response to in regards to church history. RC really expounded on everything I had wondered about and even explained things I thought I understood before but was really just seeing metaphorical puddles instead of the vast oceans of context and meaning that was contained in the statements.
I plan to revisit this again. This is an amazing resource, and I found that this convicted me of the importance of many areas I had not previously thought deeply on.
January 18, 2025
This was a wonderful summation of the Westminster reformed tradition, done in a way that acknowledged but didn’t reflect the more extreme representations of it (Covenanters) and yet was still a very faithful reading with a good understanding of the original intent and historical context, with good connection/comparison made to the Continental tradition. I greatly appreciated the engagement with the Roman Catholic doctrines that many of the chapters of the Westminster were meant to address. I do wish there had been some summations of the differences between the Reformed and the Eastern Orthodox as well, but I also understand that wasn’t the context of the document. Not five star only because there were many examples that were repeated multiple times throughout, and while it is good to hear things again because it’s good for the writer and safe for the reader it did get tiresome at times, because where I’d hoped for more insight or further application I got the same observation and application worded almost the same exact way. All in all however, Sproul was a great “everyman’s theologian” and I heartily recommend this to anyone who is desiring to understand the teachings of scripture in ways they can tangibly apply to their everyday lives.
April 27, 2023
I read this one to help teach through a series on the confession to some youth group students. Dr. Sproul was such a good conveyor of complex ideas and a captivating communicator. Since I love the Westminster confession, this work was a joy to read. I probably will still recommend Williamson's guide first, but it has been several years since I read that one, so this one was strong too.
I have a dozen little disagreements with Sproul in this work, but just two are probably worth noting here. I think both stood out to me after reading Bavinck and learning more about the global Calvinistic tradition, this work felt painfully American (United Statesian?) at points. First, he would regularly turn to issues that our very loud in our moment: abortion for example. And sometimes, this reads like good, common sense application. But when he calls for modern applications of capital punishment (p. 120), or worse, tries to defend free market economies from the Bible, even saying "biblical faith...requires stewardship capitalism" you just have to laugh. You can think those things are good, but please don't argue from the Bible (or the confession) for them. Second, the more I've studied Calvin, Calvinism, and the Reformed tradition, I increasingly dislike TULIP as a summary of our faith at any level. Not only does Sproul use this summary, but at one point he says that the doctrine of election is the defining contribution of the Reformed Tradition and the unique emphasis of his ministry. We have so much more to offer the church than this.
I have a dozen little disagreements with Sproul in this work, but just two are probably worth noting here. I think both stood out to me after reading Bavinck and learning more about the global Calvinistic tradition, this work felt painfully American (United Statesian?) at points. First, he would regularly turn to issues that our very loud in our moment: abortion for example. And sometimes, this reads like good, common sense application. But when he calls for modern applications of capital punishment (p. 120), or worse, tries to defend free market economies from the Bible, even saying "biblical faith...requires stewardship capitalism" you just have to laugh. You can think those things are good, but please don't argue from the Bible (or the confession) for them. Second, the more I've studied Calvin, Calvinism, and the Reformed tradition, I increasingly dislike TULIP as a summary of our faith at any level. Not only does Sproul use this summary, but at one point he says that the doctrine of election is the defining contribution of the Reformed Tradition and the unique emphasis of his ministry. We have so much more to offer the church than this.
October 5, 2020
This is a good read. Produced in 1647 the Westminster Confession of Faith is the crystallization of Reformed theology. In his typical fashion Sproul does a good job explaining the theological categories for the lay person. His minimal use of Greek and Hebrew too often employs the “literal” use of a word and the etymologically fallacy but that’s par for the course for popular teachers. Still a worthy read especially for those that think the “5 points of Calvinism” is a sufficient definition for Reformed. Yes it’s a big book, but the WCF has 33 chapters so if you read one a day you could read it in a little over a month.
March 20, 2023
This was probably not a book that I would have chosen for myself but it was an assigned reading for a seminary class. However I really enjoyed it and will definitely be referencing it for many years to come. RC so clearly commentates on the Westminster confession and gives a mini history of the protestant reformation in the process. He communicates clearly and has wonderful examples laced throughout. I especially think this is helpful in wrestling with God’s sovereignty and establishing a biblical framework for communion. Was a big fan and would recommend to anyone wanting to explore or deepen their understanding of the term reformed in general and Presbyterianism in particular.
March 6, 2025
My biggest wish was that Sproul stuck to the text of the confession more and expanded upon it instead of expanding upon the theology of the confession primarily. The content itself is great, but varies much in depth and quality. For example, his teaching on chapter 21 and the various forms of sabbatarianism was very insightful and showed a breadth of knowledge on Sproul's part, but chapter 19 on the law was rather lackluster. Sproul never talked about what general equity means and how theonomy understands it. His teachings on theonomy were very ignorant, although I appreciate that it wasn't hostile. It just seems strange to mention it when he doesn't even engage with the core thesis or the key confessional texts. Overall, this is a tremendous book but not quite what I would want to reference when it comes to commentaries on the WCF.
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