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A Commentary On The Confession Of Faith
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This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work.
As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant.
550 pages, Paperback
First published January 1, 1869
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About the author
Archibald Alexander Hodge
89 books7 followersArchibald Alexander Hodge (July 18, 1823 – November 12, 1886), an American Presbyterian leader, was the principal of Princeton Seminary between 1878 and 1886. He was the son of Charles Hodge, named after the first principal of Princeton Seminary, Archibald Alexander.
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March 25, 2022
Hodge, A. A. The Confession of Faith. Carlisle, PA: The Banner of Truth Trust, 1958 [reprint 1869].
A. A. Hodge’s genius is in organization, much like that of his father, Charles. There is some overlap with his Outlines of Theology, but there is also new material relating to the law of God, the civil magistrate, and church courts. Of particular interest are the study questions at the end of each chapter.
The Decree
Hodge distinguishes between “an event conditioned on other events, and the decree of God with reference to that event being conditioned” (65). “The decree determines the nature of the events” (66). In other words, an event is not always reduced to God’s efficient cause only.
The system of events is absolutely certain. That in no way impedes the free actions of free agents.
Providence
Another evidence of the harmony between God’s decree and our free actions is our own self-consciousness. So Hodge: “We are conscious of acting freely according to the law of our own constitution as free agents” (96). Hodge is only noting that even given the truth of the divine decree, we have no evidence that we are automatons, quite the opposite.
Christ the Mediator
Christ’s mediation is indexed to his being Savior and Head of the Church. We prove this by noting what he specifically received when he discharged the terms of the covenant: upbuilding of the redeemed church (137).
When Hodge explains the unity of the two natures, he is on very dangerous ground. He writes, “It is impossible for us to explain philosophically how two self-conscious intelligences, how two self-determined free agents, can constitute one person” (141). At first glance it seems that this is Nestorianism, since he places two self-conscious intelligences within the God-man. I don’t think he is saying that, though. Intelligences are minds, not persons. This is very thin ice, but Hodge is able to run across it quickly.
Free Will
We have free actions because “we are conscious, in every deliberate action of choice, that we might have chosen otherwise.” Moreover, we act from a “purpose or desire,” with “the internal state or heart, which prompted the act” (160).
Effectual Calling
Men are “entirely passive with respect to the special act of the Spirit whereby they are regenerated; nevertheless, in consequence of the change wrought in them by regeneration, they obey the call….” and are active (169). Regeneration and conversion are not identical. After regeneration, “the soul itself, in conversion, immediately acts under the guidance of this new principle in turning from sin unto God through Christ” (171). “Making a man willing is different from his acting willingly” (172).
Justification
If one holds to the moral influence of the atonement, it’s hard to see how justification is any different from sanctification (180).
Faith = “assent of the mind to the truth of that of which we have not an immediate cognition” (202).
Knowledge = “perception of the truth of that of which we have an immediate cognition” (202).
Faith doesn’t mean there is no evidence. It simply notes that the evidence is not immediately apparent to cognition.
Good works
Hodge has a good section refuting “works of supererogation.” Such a work, in theory, goes beyond what the law demands. This is false because God’s law is perfect and one cannot go beyond it. Moreover, even the best saint in this life is unable to perfectly meet God’s law (225).
Following this, Hodge refutes the distinction between “commands” and “counsels.” He notes “that which is right under any relation is intrinsically obligatory upon the moral agent standing in that relation. If it is not obligatory, it is not moral. If it is not moral, it is, of course, of no moral value or merit. If it is obligatory, it is not supererogatory” (226).
Baptism
Every covenant God made with mankind included children (346). The Old Testament church is the same as the New Testament church. “Infants were members of the Old Testament church” (347). Christ and his disciples speak and act on the assumption that the children are in the same relation as they have always been.
The Lord’s Supper
The church must use “the common bread of daily life” (358). (No stale chiclets.)
Transubstantiation contradicts our senses and reason, for “reason teaches that qualities cannot exist except they inhere in some substance” (360).
The true, Reformed position, rather, teaches “the body and blood are present, therefore, only virtually” (362). We receive Christ by faith, not by the mouth. The reader can decide for himself how close to Calvin’s view this is.
This is a handy volume on the Westminster Confession for study groups.
A. A. Hodge’s genius is in organization, much like that of his father, Charles. There is some overlap with his Outlines of Theology, but there is also new material relating to the law of God, the civil magistrate, and church courts. Of particular interest are the study questions at the end of each chapter.
The Decree
Hodge distinguishes between “an event conditioned on other events, and the decree of God with reference to that event being conditioned” (65). “The decree determines the nature of the events” (66). In other words, an event is not always reduced to God’s efficient cause only.
The system of events is absolutely certain. That in no way impedes the free actions of free agents.
Providence
Another evidence of the harmony between God’s decree and our free actions is our own self-consciousness. So Hodge: “We are conscious of acting freely according to the law of our own constitution as free agents” (96). Hodge is only noting that even given the truth of the divine decree, we have no evidence that we are automatons, quite the opposite.
Christ the Mediator
Christ’s mediation is indexed to his being Savior and Head of the Church. We prove this by noting what he specifically received when he discharged the terms of the covenant: upbuilding of the redeemed church (137).
When Hodge explains the unity of the two natures, he is on very dangerous ground. He writes, “It is impossible for us to explain philosophically how two self-conscious intelligences, how two self-determined free agents, can constitute one person” (141). At first glance it seems that this is Nestorianism, since he places two self-conscious intelligences within the God-man. I don’t think he is saying that, though. Intelligences are minds, not persons. This is very thin ice, but Hodge is able to run across it quickly.
Free Will
We have free actions because “we are conscious, in every deliberate action of choice, that we might have chosen otherwise.” Moreover, we act from a “purpose or desire,” with “the internal state or heart, which prompted the act” (160).
Effectual Calling
Men are “entirely passive with respect to the special act of the Spirit whereby they are regenerated; nevertheless, in consequence of the change wrought in them by regeneration, they obey the call….” and are active (169). Regeneration and conversion are not identical. After regeneration, “the soul itself, in conversion, immediately acts under the guidance of this new principle in turning from sin unto God through Christ” (171). “Making a man willing is different from his acting willingly” (172).
Justification
If one holds to the moral influence of the atonement, it’s hard to see how justification is any different from sanctification (180).
Faith = “assent of the mind to the truth of that of which we have not an immediate cognition” (202).
Knowledge = “perception of the truth of that of which we have an immediate cognition” (202).
Faith doesn’t mean there is no evidence. It simply notes that the evidence is not immediately apparent to cognition.
Good works
Hodge has a good section refuting “works of supererogation.” Such a work, in theory, goes beyond what the law demands. This is false because God’s law is perfect and one cannot go beyond it. Moreover, even the best saint in this life is unable to perfectly meet God’s law (225).
Following this, Hodge refutes the distinction between “commands” and “counsels.” He notes “that which is right under any relation is intrinsically obligatory upon the moral agent standing in that relation. If it is not obligatory, it is not moral. If it is not moral, it is, of course, of no moral value or merit. If it is obligatory, it is not supererogatory” (226).
Baptism
Every covenant God made with mankind included children (346). The Old Testament church is the same as the New Testament church. “Infants were members of the Old Testament church” (347). Christ and his disciples speak and act on the assumption that the children are in the same relation as they have always been.
The Lord’s Supper
The church must use “the common bread of daily life” (358). (No stale chiclets.)
Transubstantiation contradicts our senses and reason, for “reason teaches that qualities cannot exist except they inhere in some substance” (360).
The true, Reformed position, rather, teaches “the body and blood are present, therefore, only virtually” (362). We receive Christ by faith, not by the mouth. The reader can decide for himself how close to Calvin’s view this is.
This is a handy volume on the Westminster Confession for study groups.
February 17, 2019
A useful commentary on the Westminster Confession of Faith. The explanations and supplemental comments are helpful.
I read the free ebook from Monergism.com.
Notes
Some Account of the Origin of the Westminster Confession and Catechism
"Most of the Confessions of the Reformed and Lutheran churches were composed by single authors, or by a small group of theologians"
Canons of the Synod of Dort were drawn up by an international Synod convened by the States General of the Netherlands, and composed of representatives of all the Reformed churches except France.
The Westminster Assembly's
OT canonicity
1. Christ and apostles endorse Jewish canon that existed that their time by quoting from them (Mark 14:49; Luke 24:44; John 5:39; Tim 3:15-16; Acts 1:16). Christ never rebuked Jews for forging or corrupting Scriptures.
2. NT writers quote as Scripture almost all the books we recognize, and not others. Septuagint contained our OT, and was quoted by Christ and apostles. Josephus listed Hebrew Scriptures as those we recognize. Jews and Christians have same OT canon despite many other differences.
NT canonicity
1. Early Christian writers from around world quote our NT with apostolic authority.
2. Early church fathers created several lists of NT books which very closely match our NT.
3. Earliest translations of NT prove the books they contain were recognized as Scripture.
4. Internal evidence (language, idiom, harmony, spirituality, doctrinal consistency).
Apocryphal books aren't Scripture
1. They were never part of Hebrew Scriptures, and have always been rejected by Jews.
2. None were quoted by Christ or apostles.
3. They were never embraced in lists of canon by early fathers. Roman Catholic Church didn't fully accept them until Council of Trent (16th Century).
4. Internal evidence (they don't claim inspiration, some are fables, some teach bad morals).
Proof of inspiration
1. OT writers claimed inspiration (Deut 31:19-22; 34:10; Num 16:28-29; 2 Sam 23) and speaking in God's name (Deut 18:21-22; 1 Kings 21:19; Jer 9:12).
2. NT writers introduced quotes from OT as word of God (Heb 3:7; Acts 2:17; 4:25; 1 Cor 9:9,10; Heb 4:7).
3. NT affirms inspiration of OT (Luke 1:70; Heb 1:1; 2 Tim 3:16; 1 Pet 1:10-12; 2 Pet 1:21).
4. Christ and apostles quoted OT as infallible (Matt 5:18; John 10:35; Luke 24:44; Matt 2:15-23).
5. Inspiration was promised to apostles (Matt 10:19; 28:19-20; Luke 12:12; John 13:20; 14:26; 15:26-27; 16:13).
6. Apostles claimed to have Spirit (Acts 2:33; 15:28; 1 Thess 1:5), speak as God's prophets (1 Cor 2:13; 2 Cor 13:2-4; Gal 1:8-9), put their writings on same level as OT (2 Pet 3:16; 1 Thess 5:27).
Of God and the Holy Trinity
Bible uses "god" to refer to angels (Ps 97:7), magistrates (Ps 82:1,6), Satan (2 Cor 4:4).
For God to have passions would be inconsistent with His infinite and absolute perfections such as simplicity, unchangeableness, unity, omnipresence, etc. When Bible says God repented, was grieved, jealous, etc., that's metaphorical.
Of God's Eternal Decree
If God didn't foreordain events, He couldn't make anything certain. His government would be contingent and dependent on creatures, and His purposes would be faillible and mutable.
God's plan determines all events (Eph 1:11; Prov 16:33; Matt 10:29-30) including free actions of humans (Prov 21:1; Eph 2:10; Phil 2:13), sinful actions of humans (Acts 2:23; 4:27-28; Gen 45:7-8; Isa 10:5). God doesn't cause or approve evil, but permits and overrules it.
God's decree "makes free actions free in relation to their agents, and contingent events contingent in relation to their conditions; while at the same time, it makes the entire system of events, and every element embraced in it, certainly future."
God foreordains all events (Dan 4:35; Isa 40:13-14; Rom 9:15-18; Eph 1:5).
God determines means and conditions as well as events themselves (Eph 1:4; 2:8; 2 Thess 2:13; Acts 27:24, 31).
The salvation of individuals is conditioned upon the personal act of faith, and at the same time God's decree with regard to salvation of individuals rests solely upon His will and pleasure (Rom 9:11; Eph 1:5, 11; Matt 11:25-26).
Events must happen as God determined (Matt 16:21; Luke 22:22; 24:44).
That a free action is certain to occur isn't inconsistent with freedom of the agent in the act. If God foreknows free actions of free agents, they must be certain. Actions of God and glorified spirits are certainly holy, yet free. Actions of devil and reprobate humans and angels are certainly wicket, yet free and responsible.
God saves individuals (Acts 13:48; 2 Thess 2:13; Eph 1:4; Phil 4:3; Heb 12:23; Gal 4:4-5).
Election isn't dependent on foreseen faith or repentance
1. Foreseen faith and repentance are work, but Bible says election isn't based on works (Rom 11:4-7; 2 Tim 1:9).
2. Faith and repentance are called fruits of election, so they can't be its conditions. They're called gifts of God, so can't be conditions (Eph 1:4; 2:8, 10; 1 Pet 1:2; Acts 5:31; 13:48; 1 Cor 4:7; John 6:37, 39; 10:26).
3. Faith and repentance are exercises of regenerate soul after God gifts regeneration to those dead in sin, so faith and repentance can't be conditions (Eph 2:1, 5, 10; John 3:3, 5).
4. Election is conditioned on God's will and pleasure (Eph 1:5, 11; Matt 11:25-26; John 15:16, 19).
5. God says sovereign, unconditional election is His prerogative (Rom 9:16, 21).
Salvation is of grace, so God alone chooses its recipients (Lam 3:22; Rom 4:4; 9:18-23; 11:6; Eph 1:5-7; John 3:16; 1 John 3:16; 4:10 1 Pet 2:8; Rev 13:8; Jude 4).
Of Creation
Image of God is seen in humans being rational, moral, free, personal. Knowledge (Col 3:10), righteousness and holiness (Eph 4:24), dignity and delegated authority over creation (Gen 1:28).
Of Providence
God providentially controls free actions of humans (Ex 12:36; Ps 33:14-15; Prov 19:21; 21:1; Phil 2:13).
Sin occurs by God's permission; the acts are ordained (Gen 14:4-5; Ex 7:13; 14:17; Acts 2:23; 3:18; 4:27-28). God restrains and controls humans in their sin (Ps 76:10; 2 Kings 19:28; Isa 10:15) and overrules sin for good (Acts 3:13; Gen 50:20).
Of The Fall of Man, of Sin, and of the Punishment Thereof
Human nature is morally corrupt and tending to sin from birth (Ps 51:5; Eph 2:3; John 3:6) Humans are naturally dead in sin (Eph 2:1; John 3:4-5) and can only be restored by a new birth (Eph 4:24; 2:5, 10; John 3:3; 1 John 5:18).
Covenant of works was a covenant even though Bible doesn't call it a covenant. It has all elements of covenant.
Covenant of works was in essence a covenant of grace, because it graciously promised life with God as freely-granted reward of an obedience already unconditionally due. Yet it was a covenant of works with respect to its conditions.
Life promised in covenant of works wasn't mere continuing existence. Death threatened wasn't mere end of existence, but end of communion with God, which occurred on day Adam fell. Life promised was fellowship with God. Bible uses "life" and "death" to refer to relation of soul to God (John 5:24; 6:4; Rom 6:23; 11:15; Eph 2:1-3; 5:14; Rev 3:1).
Of Free Will
Spirit dwelling in regenerate person frees them from natural bondage to sin and enables them to freely do spiritual good.
God must work in a person to enable them to receive truth (John 6:45; Acts 16:14; Eph 1:17; John 3:3).
All that is good in humanity is said to have its source in God (Eph 2:8; Phil 2:13; 2 Tim 2:25; Heb 13:21).
Of Effectual Calling
If Adam had obeyed, he would have "merited" the reward because of the terms of God's gracious covenant; by nature God owed Adam nothing.
Covenant of grace gives grace in heart, exercise of grace in life, and reward of grace (grace called reward added to grace called work) (Matt 16:27; 1 Cor 3:8; 2 Cor 4:17).
God is more displeased by reprobate neglecting to do commanded duties at all than by their doing them sinfully. Even when reprobate do commanded duties, they do them sinfully, with attitude of rebellion, without proper motives.
Of the Perseverance of the Saints
As God doesn't make a person come to Christ, so He doesn't constrain them to continue in Christ against their will. God graciously causes them to persevere in willing.
Saints in heaven can't fall from grace, yet their wills are perfectly free. So perseverance doesn't preclude free will.
Of Assurance of Grace and Salvation
Assurance of faith comes from promises of salvation, inward evidences of graces, testimony of Spirit.
Spirit gives marks of character associated with His giving of grace, and gives believers insight into their own character, so they can judge the genuineness of their received grace.
Assurance isn't a "blind and fortuitous feeling" but "a legitimate and undoubting conclusion from appropriate evidence."
Of the Law of God
NT makes plain when OT laws remain in places (e.g., moral law is constantly recognized in NT). Some OT laws are explicitly or implicitly repealed in NT, and it's plain when this occurs.
When NT doesn't provide info on an OT law, judge based on original reason for law. If reason was universal and permanent, and law wasn't explicitly repealed, it remains in NT. If reason was transient, it doesn't remain in NT.
OT judicial laws are no longer binding because they were for relations of people who had God as their theocratical King and to each other as fellow members of OT church state, and these no longer exist.
Of Religious Worship and the Sabbath Day
Jews were required to observe Sabbath before Mosaic law (Ex 16:23).
God wrote Sabbath law with His finger on stone. It's next to commandments to love God and honor His Name, not be unchaste or murder. These show its lasting nature.
God instituted Sabbath at creation for humans generally and perpetually (Gen 2:2-3).
Proof that Sabbath was changed to Sunday
1. Apostles originated change.
2. Christ's resurrection has transcendent importance.
3. Christians of all generations and denominations have treated Sunday as the Sabbath, implying approbation of Holy Spirit.
We should consecrate whole Sabbath to rest from worldly labor, worship of God, religious instruction of other people. We should avoid, and lead other people to avoid, all that hinders these ends. Nothing may interfere with the day except reasonable demands of necessity and of mercy of ourselves and fellow people.
Of the Civil Magistrate
Christian magistrates should promote piety (1 Tim 2:1,2), not by controlling the Church, but by their example, providing protection for the Church, and enforcing Scriptural laws.
Of Marriage and Divorce
Of the Sacraments
Circumcision was Jewish baptism, and baptism is Christian circumcision. Gal. 3:27, 29; Col. 2:10-12.
Of Baptism
Baptisms performed by John the Baptist weren't Christian baptism. John was last OT prophet, not a NT apostle (Luke 1:17). He didn't baptize in name of Trinity. His baptism was unto repentance, not into Christ. His baptism didn't introduce believers into Christian Church, as apostles did (Acts 2:41, 47). Those baptized by John were baptized again by apostles (Acts 28:24-28; 19:1-5).
Proof that immersion isn't necessary
1. Word "baptizo" means dip, moisten, wet, purify, wash.
2. In Septuagint, "bapto" and "baptizo" occur in Dan 4:333; Num 19:9, 3, 20; 2 Kings 5:15.
3. In NT, "baptizo" is used interchangeably with "nipto" which means wash (Mark 7:3, 4; Luke 11:38; Matt 15:2, 20).
4. Mark 7:2-8 speaks of baptism of cups, pots, tables/couches. These couldn't all be immersed. Point was purification, not burial. Heb 9:10 speaks of baptisms and v 13, 19, 21 speak of sprinkling.
5. Baptism of Holy Ghost isn't set forth as immersion but as pouring and sprinkling (Acts 2:1-4, 32-33; 10:44-48; 11:15-16; Isa 44:3; 52:15; Ezek 36:25-27; Joel 2:28-29).
6. 1 Cor 10:1-2 says Israelites were baptized in the Red Sea, but it was Egyptians who were immersed, not Israelites.
7. Paul was baptized at his beside, standing up (Acts 9:18; 22:16).
8. Earliest pictures of baptism (2nd and 3rd century) show baptism by pouring.
Every covenant God has made with humanity has included child with parent. NT promise is to believers and their children (Acts 2:38-39).
Baptism has taken place of circumcision (Gal 3:27-29). Church is same in OT and NT, and conditions of membership are same. Jesus said of children, "of such is the kingdom" (Matt 19:14).
In NT, in every case in which household of baptized person existed, household was baptized. Apostles address children as members of Church (Eph 1:1; 6:1-3; Col 1:1-2; 3:20).
Of the Lord's Supper
Reasons for bread: it's a staple of physical nourishment and symbolizes spiritual nourishment; Christ used bread of Passover; early Church used common bread.
Of the Last Judgment
Heathen who didn't know God's revealed law will be judged according to law written upon the heart (conscience) (Luke 12:47-48; Rom 2:12-15).
I read the free ebook from Monergism.com.
Notes
Some Account of the Origin of the Westminster Confession and Catechism
"Most of the Confessions of the Reformed and Lutheran churches were composed by single authors, or by a small group of theologians"
Canons of the Synod of Dort were drawn up by an international Synod convened by the States General of the Netherlands, and composed of representatives of all the Reformed churches except France.
The Westminster Assembly's
opinions as to church establishments led to views concerning the powers of civil magistrates, concerning religious things (circa sacra), which have always been rejected in this country. Hence, in the original 'Adopting Act,' the Synod declared that it did not receive the passages relating to this point in the Confession "in any such sense as to suppose the civil magistrate hath a controlling power over synods with respect to the exercise of their ministerial authority; or power to persecute any for their religion, or in any sense contrary to the Protestant succession to the throne of Great Britain.Of the Holy Scripture
OT canonicity
1. Christ and apostles endorse Jewish canon that existed that their time by quoting from them (Mark 14:49; Luke 24:44; John 5:39; Tim 3:15-16; Acts 1:16). Christ never rebuked Jews for forging or corrupting Scriptures.
2. NT writers quote as Scripture almost all the books we recognize, and not others. Septuagint contained our OT, and was quoted by Christ and apostles. Josephus listed Hebrew Scriptures as those we recognize. Jews and Christians have same OT canon despite many other differences.
NT canonicity
1. Early Christian writers from around world quote our NT with apostolic authority.
2. Early church fathers created several lists of NT books which very closely match our NT.
3. Earliest translations of NT prove the books they contain were recognized as Scripture.
4. Internal evidence (language, idiom, harmony, spirituality, doctrinal consistency).
Apocryphal books aren't Scripture
1. They were never part of Hebrew Scriptures, and have always been rejected by Jews.
2. None were quoted by Christ or apostles.
3. They were never embraced in lists of canon by early fathers. Roman Catholic Church didn't fully accept them until Council of Trent (16th Century).
4. Internal evidence (they don't claim inspiration, some are fables, some teach bad morals).
Proof of inspiration
1. OT writers claimed inspiration (Deut 31:19-22; 34:10; Num 16:28-29; 2 Sam 23) and speaking in God's name (Deut 18:21-22; 1 Kings 21:19; Jer 9:12).
2. NT writers introduced quotes from OT as word of God (Heb 3:7; Acts 2:17; 4:25; 1 Cor 9:9,10; Heb 4:7).
3. NT affirms inspiration of OT (Luke 1:70; Heb 1:1; 2 Tim 3:16; 1 Pet 1:10-12; 2 Pet 1:21).
4. Christ and apostles quoted OT as infallible (Matt 5:18; John 10:35; Luke 24:44; Matt 2:15-23).
5. Inspiration was promised to apostles (Matt 10:19; 28:19-20; Luke 12:12; John 13:20; 14:26; 15:26-27; 16:13).
6. Apostles claimed to have Spirit (Acts 2:33; 15:28; 1 Thess 1:5), speak as God's prophets (1 Cor 2:13; 2 Cor 13:2-4; Gal 1:8-9), put their writings on same level as OT (2 Pet 3:16; 1 Thess 5:27).
Of God and the Holy Trinity
Bible uses "god" to refer to angels (Ps 97:7), magistrates (Ps 82:1,6), Satan (2 Cor 4:4).
For God to have passions would be inconsistent with His infinite and absolute perfections such as simplicity, unchangeableness, unity, omnipresence, etc. When Bible says God repented, was grieved, jealous, etc., that's metaphorical.
Of God's Eternal Decree
If God didn't foreordain events, He couldn't make anything certain. His government would be contingent and dependent on creatures, and His purposes would be faillible and mutable.
God's plan determines all events (Eph 1:11; Prov 16:33; Matt 10:29-30) including free actions of humans (Prov 21:1; Eph 2:10; Phil 2:13), sinful actions of humans (Acts 2:23; 4:27-28; Gen 45:7-8; Isa 10:5). God doesn't cause or approve evil, but permits and overrules it.
God's decree "makes free actions free in relation to their agents, and contingent events contingent in relation to their conditions; while at the same time, it makes the entire system of events, and every element embraced in it, certainly future."
God foreordains all events (Dan 4:35; Isa 40:13-14; Rom 9:15-18; Eph 1:5).
God determines means and conditions as well as events themselves (Eph 1:4; 2:8; 2 Thess 2:13; Acts 27:24, 31).
The salvation of individuals is conditioned upon the personal act of faith, and at the same time God's decree with regard to salvation of individuals rests solely upon His will and pleasure (Rom 9:11; Eph 1:5, 11; Matt 11:25-26).
Events must happen as God determined (Matt 16:21; Luke 22:22; 24:44).
That a free action is certain to occur isn't inconsistent with freedom of the agent in the act. If God foreknows free actions of free agents, they must be certain. Actions of God and glorified spirits are certainly holy, yet free. Actions of devil and reprobate humans and angels are certainly wicket, yet free and responsible.
God saves individuals (Acts 13:48; 2 Thess 2:13; Eph 1:4; Phil 4:3; Heb 12:23; Gal 4:4-5).
Election isn't dependent on foreseen faith or repentance
1. Foreseen faith and repentance are work, but Bible says election isn't based on works (Rom 11:4-7; 2 Tim 1:9).
2. Faith and repentance are called fruits of election, so they can't be its conditions. They're called gifts of God, so can't be conditions (Eph 1:4; 2:8, 10; 1 Pet 1:2; Acts 5:31; 13:48; 1 Cor 4:7; John 6:37, 39; 10:26).
3. Faith and repentance are exercises of regenerate soul after God gifts regeneration to those dead in sin, so faith and repentance can't be conditions (Eph 2:1, 5, 10; John 3:3, 5).
4. Election is conditioned on God's will and pleasure (Eph 1:5, 11; Matt 11:25-26; John 15:16, 19).
5. God says sovereign, unconditional election is His prerogative (Rom 9:16, 21).
Salvation is of grace, so God alone chooses its recipients (Lam 3:22; Rom 4:4; 9:18-23; 11:6; Eph 1:5-7; John 3:16; 1 John 3:16; 4:10 1 Pet 2:8; Rev 13:8; Jude 4).
Of Creation
Image of God is seen in humans being rational, moral, free, personal. Knowledge (Col 3:10), righteousness and holiness (Eph 4:24), dignity and delegated authority over creation (Gen 1:28).
Of Providence
God providentially controls free actions of humans (Ex 12:36; Ps 33:14-15; Prov 19:21; 21:1; Phil 2:13).
Sin occurs by God's permission; the acts are ordained (Gen 14:4-5; Ex 7:13; 14:17; Acts 2:23; 3:18; 4:27-28). God restrains and controls humans in their sin (Ps 76:10; 2 Kings 19:28; Isa 10:15) and overrules sin for good (Acts 3:13; Gen 50:20).
Of The Fall of Man, of Sin, and of the Punishment Thereof
Human nature is morally corrupt and tending to sin from birth (Ps 51:5; Eph 2:3; John 3:6) Humans are naturally dead in sin (Eph 2:1; John 3:4-5) and can only be restored by a new birth (Eph 4:24; 2:5, 10; John 3:3; 1 John 5:18).
Covenant of works was a covenant even though Bible doesn't call it a covenant. It has all elements of covenant.
Covenant of works was in essence a covenant of grace, because it graciously promised life with God as freely-granted reward of an obedience already unconditionally due. Yet it was a covenant of works with respect to its conditions.
Life promised in covenant of works wasn't mere continuing existence. Death threatened wasn't mere end of existence, but end of communion with God, which occurred on day Adam fell. Life promised was fellowship with God. Bible uses "life" and "death" to refer to relation of soul to God (John 5:24; 6:4; Rom 6:23; 11:15; Eph 2:1-3; 5:14; Rev 3:1).
Of Free Will
By liberty we mean the inalienable prerogative of the human soul of exercising volition as it pleases. In this sense man is as free now as before the fall. By ability we mean the capacity either to will in opposition to the desires and affections of the soul at the time, or by a bare exercise of volition to make oneself desire and love that which one does not spontaneously desire or love. We affirm that liberty is, and that ability in this sense is not, an element of the constitution of the soul.Humans are spiritually dead by nature, unable to fulfill moral law or accept Christ without His grace. Jer 13:23; John 3:3, 7; 6:44, 65; Rom 6:16, 20; 9:16; 1 Cor 2:14; Eph 1:18-20; 4:18; 36:26 Col 2:13 2 Tim 2:26; Matt 12:33-36).
Spirit dwelling in regenerate person frees them from natural bondage to sin and enables them to freely do spiritual good.
God must work in a person to enable them to receive truth (John 6:45; Acts 16:14; Eph 1:17; John 3:3).
All that is good in humanity is said to have its source in God (Eph 2:8; Phil 2:13; 2 Tim 2:25; Heb 13:21).
Of Effectual Calling
There are certain influences of the Spirit in the present life which extend to all men in a greater or less degree; which tend to restrain or to persuade the soul … They involve no change of principle and permanent disposition, but only an increase of the natural emotions of the heart in view of sin, of duty, and of self-interest.Of Good Works
If Adam had obeyed, he would have "merited" the reward because of the terms of God's gracious covenant; by nature God owed Adam nothing.
Covenant of grace gives grace in heart, exercise of grace in life, and reward of grace (grace called reward added to grace called work) (Matt 16:27; 1 Cor 3:8; 2 Cor 4:17).
God is more displeased by reprobate neglecting to do commanded duties at all than by their doing them sinfully. Even when reprobate do commanded duties, they do them sinfully, with attitude of rebellion, without proper motives.
Of the Perseverance of the Saints
As God doesn't make a person come to Christ, so He doesn't constrain them to continue in Christ against their will. God graciously causes them to persevere in willing.
Saints in heaven can't fall from grace, yet their wills are perfectly free. So perseverance doesn't preclude free will.
Of Assurance of Grace and Salvation
Assurance of faith comes from promises of salvation, inward evidences of graces, testimony of Spirit.
Spirit gives marks of character associated with His giving of grace, and gives believers insight into their own character, so they can judge the genuineness of their received grace.
Assurance isn't a "blind and fortuitous feeling" but "a legitimate and undoubting conclusion from appropriate evidence."
Of the Law of God
NT makes plain when OT laws remain in places (e.g., moral law is constantly recognized in NT). Some OT laws are explicitly or implicitly repealed in NT, and it's plain when this occurs.
When NT doesn't provide info on an OT law, judge based on original reason for law. If reason was universal and permanent, and law wasn't explicitly repealed, it remains in NT. If reason was transient, it doesn't remain in NT.
OT judicial laws are no longer binding because they were for relations of people who had God as their theocratical King and to each other as fellow members of OT church state, and these no longer exist.
Of Religious Worship and the Sabbath Day
Jews were required to observe Sabbath before Mosaic law (Ex 16:23).
God wrote Sabbath law with His finger on stone. It's next to commandments to love God and honor His Name, not be unchaste or murder. These show its lasting nature.
God instituted Sabbath at creation for humans generally and perpetually (Gen 2:2-3).
Proof that Sabbath was changed to Sunday
1. Apostles originated change.
2. Christ's resurrection has transcendent importance.
3. Christians of all generations and denominations have treated Sunday as the Sabbath, implying approbation of Holy Spirit.
We should consecrate whole Sabbath to rest from worldly labor, worship of God, religious instruction of other people. We should avoid, and lead other people to avoid, all that hinders these ends. Nothing may interfere with the day except reasonable demands of necessity and of mercy of ourselves and fellow people.
Of the Civil Magistrate
Christian magistrates should promote piety (1 Tim 2:1,2), not by controlling the Church, but by their example, providing protection for the Church, and enforcing Scriptural laws.
Of Marriage and Divorce
The only causes upon which it is lawful to grant a divorce are -- (a.) adultery; this is explicitly allowed by Christ (Matt. [5:]31, 32; [29:]9); and (b.) willful, causeless, and incurable desertion. This is allowed by Paul to the Christian husband, or wife deserted by their heathen partner. 1 Cor. [7:]15. The reason in the case is also self-evident, since such desertion, being total and incurable, makes the marriage an empty name, void of all reality; and, being causeless, leaves the deserting party without remaining rights to be defended."Such causes, however, do not, ipso facto, dissolve the marriage bond, but only give the right to the innocent party, if they so elect, to demand that it shall be dissolved by competent authority."
Of the Sacraments
Circumcision was Jewish baptism, and baptism is Christian circumcision. Gal. 3:27, 29; Col. 2:10-12.
Of Baptism
Baptisms performed by John the Baptist weren't Christian baptism. John was last OT prophet, not a NT apostle (Luke 1:17). He didn't baptize in name of Trinity. His baptism was unto repentance, not into Christ. His baptism didn't introduce believers into Christian Church, as apostles did (Acts 2:41, 47). Those baptized by John were baptized again by apostles (Acts 28:24-28; 19:1-5).
Proof that immersion isn't necessary
1. Word "baptizo" means dip, moisten, wet, purify, wash.
2. In Septuagint, "bapto" and "baptizo" occur in Dan 4:333; Num 19:9, 3, 20; 2 Kings 5:15.
3. In NT, "baptizo" is used interchangeably with "nipto" which means wash (Mark 7:3, 4; Luke 11:38; Matt 15:2, 20).
4. Mark 7:2-8 speaks of baptism of cups, pots, tables/couches. These couldn't all be immersed. Point was purification, not burial. Heb 9:10 speaks of baptisms and v 13, 19, 21 speak of sprinkling.
5. Baptism of Holy Ghost isn't set forth as immersion but as pouring and sprinkling (Acts 2:1-4, 32-33; 10:44-48; 11:15-16; Isa 44:3; 52:15; Ezek 36:25-27; Joel 2:28-29).
6. 1 Cor 10:1-2 says Israelites were baptized in the Red Sea, but it was Egyptians who were immersed, not Israelites.
7. Paul was baptized at his beside, standing up (Acts 9:18; 22:16).
8. Earliest pictures of baptism (2nd and 3rd century) show baptism by pouring.
Every covenant God has made with humanity has included child with parent. NT promise is to believers and their children (Acts 2:38-39).
Baptism has taken place of circumcision (Gal 3:27-29). Church is same in OT and NT, and conditions of membership are same. Jesus said of children, "of such is the kingdom" (Matt 19:14).
In NT, in every case in which household of baptized person existed, household was baptized. Apostles address children as members of Church (Eph 1:1; 6:1-3; Col 1:1-2; 3:20).
Of the Lord's Supper
Reasons for bread: it's a staple of physical nourishment and symbolizes spiritual nourishment; Christ used bread of Passover; early Church used common bread.
Of the Last Judgment
Heathen who didn't know God's revealed law will be judged according to law written upon the heart (conscience) (Luke 12:47-48; Rom 2:12-15).
May 18, 2020
A exposição do resultado da Assembleia de Westminster. Apresenta a perspectiva teológica reformada da interpretação da Escritura Sagrada. Uma vantagem que essa versão tem é o comentário de A.A. Hodge, um grande teólogo bem conceituado no meio reformado.
February 14, 2019
Good, succinct commentary on the WCF. A bit dry at times and doesn't address intraconfessional issues; i.e. paedocommunion vs. credocommunion, but overall helpful.
NOTE: I didn't read the appendixes.
NOTE: I didn't read the appendixes.
August 22, 2015
This book is very good at presenting a thorough explanation of each of the section of the Westminster confession. The language and style are somewhat academic but pleasant and there are extensive questions at the end of each chapter if you like to insure you have really grasped the material. The book essentially presents the confession chapter by section with Hodge's commentary presented after each section. I found the physical book a very pleasant read and would praise Hodge for where things are difficult and mysterious admitting it and offering guidance rather than skipping through. I have included a recent example of what I mean in his handling of predestination from section 8 in chapter 3.
"The principle of divine sovereignty in the distribution of grace is certainly revealed in Scripture, is not difficult of comprehension, and is of great practical use to convince men of the greatness and independence of God, of the certain efficacy of his grace and security of his promises, and of their own sin and absolute dependence. But the philosophy of the relation of his sovereign purpose to the free agency of the creature, and to the permission of moral evil, is not revealed in the Scriptures, and cannot be discovered by human reason, and therefore ought not to be rashly meddled with. This truth ought not, moreover, to be obtruded out of its due place in the system, which includes the equally certain truths of the freedom of man and the free offers of the gospel to all." - Hodge, A. A. (2013-08-01). A Commentary on the Confession of Faith (Kindle Locations 1305-1310). Pneuma Press. Kindle Edition.
In contrasting the merits of Kindle versus physical book I would say there is a benefit to a physical copy of this book. In reading the kindle version I have found it is helpful to look at a separate copy of the confession when things seem to get a little tough to follow. The Kindle version would be much better if the confession was presented in either a different color or perhaps a different font. When I am through completely i will revisit the differences.
"The principle of divine sovereignty in the distribution of grace is certainly revealed in Scripture, is not difficult of comprehension, and is of great practical use to convince men of the greatness and independence of God, of the certain efficacy of his grace and security of his promises, and of their own sin and absolute dependence. But the philosophy of the relation of his sovereign purpose to the free agency of the creature, and to the permission of moral evil, is not revealed in the Scriptures, and cannot be discovered by human reason, and therefore ought not to be rashly meddled with. This truth ought not, moreover, to be obtruded out of its due place in the system, which includes the equally certain truths of the freedom of man and the free offers of the gospel to all." - Hodge, A. A. (2013-08-01). A Commentary on the Confession of Faith (Kindle Locations 1305-1310). Pneuma Press. Kindle Edition.
In contrasting the merits of Kindle versus physical book I would say there is a benefit to a physical copy of this book. In reading the kindle version I have found it is helpful to look at a separate copy of the confession when things seem to get a little tough to follow. The Kindle version would be much better if the confession was presented in either a different color or perhaps a different font. When I am through completely i will revisit the differences.
June 3, 2014
Best commentary on the Westminster confession of faith! Clear and organised, insightful and beautifully written – always like the way the author is able to phrase concepts in the most simple yet sophisticated way. A must-read for theological students!
Want to read
May 31, 2015Great explanation of each section of the westminster confession. Moreover, it gives a deep basis for fundamental Christian beliefs. Christians should read at least the confession itself...it helps us to understand more the history of redemption.
January 29, 2016
This was a wonderful way to walk through the Westminster Confession. Hodge has a great manner of presenting this material, with depth, insight and plenty of rich spiritual nuggets wedged between the cumbersome boulders of doctrine. Highly recommended...but not for bedtime...
July 23, 2016
Really outstanding, succinct commentary on one of the greatest summaries of the Christian faith.
April 3, 2021
Hodge is really helpful in some areas that I have not considered before. Particularly a few clarifications on baptism that while I still disagree with, I have not considered before - nor heard argued for. Definitely need to return and think through a bit more.
July 19, 2021
A book that took me a long time for all the right reasons: made me pause, ponder and reread passages multiple times. Glad I got my hands on this and finished it off. I do have a better understanding now on the WCF - AA Hodge does a brilliant job!
September 1, 2017
Dry at times and I wish he would have went into more depth on some sections but overall very good.
October 21, 2022
Most satisfying commentary I've read on the Confession. Hodge's ability to break down each paragraph into propositions, and to explain and defend each proposition Scripturally, is superb.
April 27, 2011
A helpful exposition of the Confession. Hodge is a clear thinker, and does an excellent job on most fronts. At times, however, he is not above sneaking his own views in as those of the Confession such as active and passive imputation, (which the writers of the confession deliberately avoided making an issue in the Standards), the probationary character of the covenant of works, the covenantal imputation of Adam's sin, and the idea that believers do not feed on the body and blood of Christ in a unique way in the Lord's Supper.
On other areas of debate in the Reformed world, however, Hodge surprises: his statements on the efficacy of baptism would rattle the cages of many, and his refusal to separate the visible church from the true church, and allowing that time is a significant element of what distinguishes the visible from the invisible church should slow down some of the ranting of the TR types.
Don't just read this one. Add Sproul's three volumes, and Letham's excellent new book on the Westminster Assembly for a broader picture. But don't neglect Hodge, either. He is a worthy guide to the Reformed tradition.
On other areas of debate in the Reformed world, however, Hodge surprises: his statements on the efficacy of baptism would rattle the cages of many, and his refusal to separate the visible church from the true church, and allowing that time is a significant element of what distinguishes the visible from the invisible church should slow down some of the ranting of the TR types.
Don't just read this one. Add Sproul's three volumes, and Letham's excellent new book on the Westminster Assembly for a broader picture. But don't neglect Hodge, either. He is a worthy guide to the Reformed tradition.
May 4, 2015
This is a thorough, readable, and helpful commentary on the Westminster Confession of Faith. Hodge writes very clearly and defends the teaching of the Confession from Scripture. Even though it was written in the late 19th century, there is very little, in my opinion, that is outdated. This would be a really helpful book for Presbyterian seminarians, elders-in-training, or anyone who wants to learn more about Reformed confessional theology.
February 11, 2009
Very important commentary on the WCF. Lots of helpful insights into some of the more obscure passages of the WCF. The treatise at the back of the book on the Presbyterial form of government was pretty good too.
January 26, 2017
Algo extensa , es para leerla con calma ; pero es una gran herramienta para acompañar el estudio de la confesión de fe Westminster.
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