Thread: Public Scripture Reading & Westminster

The Westminster Standards make it clear that the public reading of Scripture (that is in public worship) is only to be done by 1) pastors, 2) teachers and 3) those intended for the ministry.

From the Directory for the Public Worship of God

READING of the word in the congregation, being part of the publick worship of God, (wherein .i.we; acknowledge our dependence upon him, and subjection to him,) and one mean sanctified by him for the edifying of his people, is to be performed by the pastors and teachers.

Howbeit, such as intend the ministry, may occasionally both read the word, and exercise their gift in preaching in the congregation, if allowed by the presbytery thereunto.

This is also addressed in the Larger Catechism Q&A 156

Q. 156. Is the Word of God to be read by all?

A. Although all are not to be permitted to read the Word publicly to the congregation, yet all sorts of people are bound to read it apart by themselves, and with their families: to which end, the holy scriptures are to be translated out of the original into vulgar languages.

The scripture references given to support this are . . .

Deuteronomy 31:9, 11-13. And Moses wrote this law, and delivered it unto the priests the sons of Levi, which bare the ark of the covenant of the LORD, and unto all the elders of Israel.... When all Israel is come to appear before the LORD thy God in the place which he shall choose, thou shalt read this law before all Israel in their hearing. Gather the people together, men, and women, and children, and thy stranger that is within thy gates, that they may hear, and that they may learn, and fear the LORD your God, and observe to do all the words of this law: And that their children, which have not known any thing, may hear, and learn to fear the LORD your God, as long as ye live in the land whither ye go over Jordan to possess it. Nehemiah 8:2-3. And Ezra the priest brought the law before the congregation both of men and women, and all that could hear with understanding, upon the first day of the seventh month. And he read therein before the street that was before the water gate from the morning until midday, before the men and the women, and those that could understand; and the ears of all the people were attentive unto the book of the law. Nehemiah 9:3-5. And they stood up in their place, and read in the book of the law of the LORD their God one fourth part of the day; and another fourth part they confessed, and worshipped the LORD their God. Then stood up upon the stairs, of the Levites, Jeshua, and Bani, etc. and cried with a loud voice unto the LORD their God. Then the Levites, Jeshua, and Kadmiel, etc. said, Stand up and bless the LORD your God for ever and ever: and blessed be thy glorious name, which is exalted above all blessing and praise.

Are the Westminster divines correct in this? Why? Why not?

Thank you for your help on this question.

We know the PCA has not adopted most of the Directory of Worship as our constitution, but it is looked to for serious consideration and guidance.

Honestly, with our view of one office of elder with two functions, ruling and teaching elder, it is pretty hard to directly analogize from the Old Testament office of priest cited as part of the Scripture proofs.

That is to say, it's not clear to me that the Directory would prohibit a ruling elder, for example from reading scripture, authoritatively during public worship.

We also know that in some of our particular churches, the following might formally read or exhort by reading Scripture, in a way that was incidental to public worship of "Word and Sacrament":

1) deacons,
2) choir directors,
3) worship band directors,

Originally Posted by Scott1

We know the PCA has not adopted most of the Directory of Worship as our constitution, but it is looked to for serious consideration and guidance.

The WLC has been adopted as part of the PCA constitution though and it states the same thing as the Directory.

Originally Posted by Scott1

Honestly, with our view of one office of elder with two functions, ruling and teaching elder, it is pretty hard to directly analogize from the Old Testament office of priest cited as part of the Scripture proofs.

That is to say, it's not clear to me that the Directory would prohibit a ruling elder, for example from reading scripture, authoritatively during public worship.

Let's say that the Westminster Standards allow for all elders (RE and TE) to read Scripture in public worship. Is it unbiblical to allow non-elders to publicly read Scripture?

This is also addressed in the Larger Catechism Q&A 156
Quote:
Q. 156. Is the Word of God to be read by all?

A. Although all are not to be permitted to read the Word publicly to the congregation, yet all sorts of people are bound to read it apart by themselves, and with their families: to which end, the holy scriptures are to be translated out of the original into vulgar languages.

I'm curious- not arguing the point but thinking this through. WLC question 156 itself is not explicit about the "all are not." Is there another place in it that clearly states that only the equivalent of the Levite (from the Scripture proofs) may read Scripture during public worship?

If you are pointing out that the Westminster Standards are internally consistent and that the intent of the Catechism are informed by the Directory of Worship and vice versa, then the case is stronger.

brianeschen
Let's say that the Westminster Standards allow for all elders (RE and TE) to read Scripture in public worship. Is it unbiblical to allow non-elders to publicly read Scripture?

It's an easier question for me once you allow for elders generally to be able to read Scripture in public worship.

I've not considered this Scripturally enough to be definite, but here is what I have observed and never thought was unscriptural:

Incidental to the role of elders to lead ministration of Word and Sacrament, men as deacons and unordained men such as choir directors, music directors, etc. may occasionally read and exhort from Scripture, as long as it is incidental to the worship.

Originally Posted by Scott1

This is also addressed in the Larger Catechism Q&A 156
Quote:
Q. 156. Is the Word of God to be read by all?

A. Although all are not to be permitted to read the Word publicly to the congregation, yet all sorts of people are bound to read it apart by themselves, and with their families: to which end, the holy scriptures are to be translated out of the original into vulgar languages.

I'm curious- not arguing the point but thinking this through. WLC question 156 itself is not explicit about the "not all." Is there another place in it that clearly states that only the equivalent of the Levite (from the Scripture proofs) may read Scripture during public worship?

If you are pointing out that the Westminster Standards are internally consistent and that the intent of the Catechism are informed by the Directory of Worship and vice versa, then the case is stronger.

Yes, that seems to be the best way to understand what exactly they meant by "not all."

Here's an example:

The male leader of the "worship team" stands before a small band or choir and leads the congregation singing psalms, hymns and spiritual songs. After the first four songs settle, he reads a Scripture, adds a quick exhortation to obey, and follows into the next song. All this is done without calling undue attention to himself or the worship team.

The worship team leader might be an elder, might be a deacon, might not be ordained.

Add to this, the worship team leader is approved in advance by session to do this.

The Westminster Standards are a package deal as far as determining intent. The American Presbyterian churches, I think PCUSA and PCUS, both addressed this and allowed for someone approved by the session.
For Westminster and public reading of the Scriptures one takes into account the WLC, DfPW and the Fopgc

WLC Q. 156. Is the Word of God to be read by all?

A. Although all are not to be permitted to read the Word publicly to thecongregation, (u) yet all sorts of people are bound to read it apartby themselves, (w) and with their families; (x) to which end the holy Scriptures are to be translated out of the original into vulgar languages. (y)

u DEU 31:9, 11-13; NEH 8:2-3; NEH 9:3-5
w DEU 17:19; REV 1:3; JOH 5:39; ISA 34:16
x DEU 6:6-9; GEN 18:17, 19; PSA 78:5-7
y 1CO 14:6, 9, 11-12, 15-16, 24, 27-28

The scripture references for "u" indicate the reading is limited but not how exactly other than that the examples indicate it was performed by the Levites. The Divines had stated previous to the completion of the LC that the reading of the word was to be done by the pastors and teachers with the added exception of those that intend the ministry, in their directory for public worship.*

Directory for Worship: Of Publick Reading of the Holy Scriptures.

Reading of the word in the congregation, being part of the publick worship of God (wherein we acknowledge our dependence upon him, and subjection to him), and one mean sanctified by him for the edifying of his people, is to be performed by the pastors and teachers. Howbeit, such as intend theministry, may occasionally both read the word, and exercise their giftin preaching in the congregation, if allowed by the presbytery thereunto.

The Form of Presbyterial Church Government.

Pastors.

THE pastor is an ordinary and perpetual officer in the church, prophesying of the time of the gospel.(f)

First, it belongs to his office,

To pray for and with his flock, as the mouth of the people unto God,(g) Acts vi. 2, 3, 4, and xx. 36, where preaching and prayer are joined as several parts of the same office.(h) The office of the elder (that is, the pastor) is to pray for the sick, even in private, to which a blessing is especially promised; much more therefore ought he to perform this in the publick execution of his office, as a part thereof.(i)

To read the Scriptures publickly; for the proof of which,

1. That the priests and Levites in the Jewish church were trusted with the publick reading of the word is proved.(k)

2. That the ministers of the gospel have as ample a charge and commission to dispense the word, as well as other ordinances, as the priests and Levites had under the law, proved, Isa. lxvi. 21. Matt. xxiii. 34. where our Saviour entitleth the officers of the New Testament, whom he will send forth, by the same names of the teachers of the Old.(l)

Which propositions prove, that therefore (the duty being of a moral nature) it followeth by just consequence, that the publick reading of the scriptures belongeth to the pastor's office. ...

f. 1 Pet 5:2-4; Eph 4:11-13.
g. Acts 6:2-4; Acts 20:36.
h. James 5:14-15.
i. 1 Cor 14:15-16.
k. Deut 31:9-11; Neh 8:1-3; 13.
l. Isa 66:21; Matt 23:34.

Note the similar appeals in FOG reference "k" and the references in "u" for LC 156.

* The Directory for Public Worship was sent up and then approved by the Parliament on January 4 1644-45; it was published on March 18, 1645.The larger catechism was sent up October 22, 1647, and published after Nov 1, 1647 (according to Chad Van Dixhoorn, vol 1.382). The scripture proofs were approved April 12, 1648 and published on the 14th. The earliest draft of the Form of Government is dated Dec. 11 1644, but due to the controversies over government in the assembly it was not finalized and published until around November 1, 1647 (Van Dixhoorn, 1.369, 382).

NaphtaliPress
The Westminster Standards are a package deal as far as determining intent. The American Presbyterian churches, I think PCUSA and PCUS, both addressed this and allowed for someone approved by the session.

So, is that a possible reading of the intent of the Divines,
that someone approved by session might be allowed to read Scripture publicly (even if not an elder)?

Also, if that is the case are there other qualifications such as must that person be male or ordained (e.g. deacon) or in an office even if not ordained (e.g. music director)?

I think it is important to really settle WHO is allowed, biblically, to lead in public worship - whether it be by reading Scripture, praying, singing, etc.

The reason is that I do not believe that a Session can rightly authorize someone to do what both Scripture and Confession forbid.

No; Westminster intends the teaching office not the ruling elders; they were doing good to get "other church governors" even into the directory. More in a bit.

Originally Posted by Scott1

NaphtaliPress
The Westminster Standards are a package deal as far as determining intent. The American Presbyterian churches, I think PCUSA and PCUS, both addressed this and allowed for someone approved by the session.

So, is that a possible reading of the intent of the Divines,
that someone approved by session might be allowed to read Scripture publically (even if not an elder)?

Also, if that is the case are their other qualifications such as must that person be male or ordained (e.g. deacon) or in an office even if not ordained (e.g. music director)?

Okay; as far as American Presbyterian practice; it remained unchanged; formally restricted to the pastors and teachers until far as I can tell:

In 1894, the PCUS (Southern Church) added in the DfPW "or other authorized persons" to the pastors or teachers as far as who was allowed to read the Scriptures in Public Worship.

The PCUSA kept the authorization to pastors and teachers until their merger with the UPC and the new directory of 1958 put the determination of what Scriptures were to be read in the pastors hands, and left who actually did the reading completely unaddressed and unrestricted. And no point going beyond that date for PCUSA practice.

I expect Scottish practice also was late in loosening who may do the reading; but I haven't the resources to check; certainly in the 19th century it was still restricted to the pastors and teachers.

Thank you for the information.

So the Scriptural argument from the Westminster Assembly goes like this . . .

Public reading of Scripture was given to the priests and Levites in the Old Covenant. (see Deuteronomy & Nehemiah references).

Christ sent out the New Testament ministers under the same name as the Old. (see the Isaiah and Matthew references)

The duty of the public reading of Scripture therefore belongs to the office of pastor by "just consequence."

Is this a correct summary? Am I missing something?

Another question . . . Why do they include the parentheses with "the duty being moral in nature" before affirming that the duty belongs to the pastor?