Overview

This chapter confesses the presbyterian principle of church government by assemblies: that the church is to be governed not by individual ministers alone, nor by a single bishop or pope, but by synods and councils — gatherings of officers — for the ordering of the church and the settling of controversies. Their decisions, when according to Scripture, are to be received with reverence, yet they are not infallible and remain subject to the Word.

The Confession, Section by Section

31.1 — Synods for the good of the church

For the better government, and further edification of the church, there ought to be such assemblies as are commonly called synods or councils; and it belongeth to the overseers and other rulers of the particular churches, by virtue of their office, and the power which Christ hath given them for edification and not for destruction, to appoint such assemblies; and to convene together in them, as often as they shall judge it expedient for the good of the church.

Scripture Proofs (ESV):

“The apostles and the elders were gathered together to consider this matter.” (Acts 15:6, ESV)

Further proofs: Acts 15:2, 4, 22–23, 25; Acts 20:17, 28.

Exposition: Church government extends beyond the single congregation to “assemblies… commonly called synods or councils.” Ministers and elders, “by virtue of their office,” may convene these for the church’s edification “and not for destruction.” The Jerusalem Council (Acts 15) — where apostles and elders gathered to settle a doctrinal controversy — is the biblical model of graded church courts deciding matters together.

31.2 — The work of synods

It belongeth to synods and councils, ministerially, to determine controversies of faith, and cases of conscience; to set down rules and directions for the better ordering of the public worship of God, and government of his church; to receive complaints in cases of maladministration, and authoritatively to determine the same: which decrees and determinations, if consonant to the Word of God, are to be received with reverence and submission, not only for their agreement with the Word, but also for the power whereby they are made, as being an ordinance of God, appointed thereunto in his Word.

Scripture Proofs (ESV):

“As they went on their way through the cities, they delivered to them for observance the decisions that had been reached by the apostles and elders who were in Jerusalem.” (Acts 15:30; 16:4, ESV)

Further proofs: Acts 15:15, 19, 24, 27–31; Matt. 18:17–20; Isa. 8:20.

Exposition: Synods have real, “ministerial” authority — to settle controversies of faith and cases of conscience, to order worship and government, and to judge complaints. Their lawful, Scripture-consonant decisions are “to be received with reverence and submission” — both because they agree with the Word and because they are “an ordinance of God.” The Jerusalem decrees were “delivered… for observance.” This affirms a genuine churchly authority that the Word establishes, against both individualism and tyranny.

31.3 — Synods may err; only Scripture is the rule

All synods or councils since the apostles’ times, whether general or particular, may err, and many have erred; therefore they are not to be made the rule of faith or practice, but to be used as a help in both.

Scripture Proofs (ESV):

“To the teaching and to the testimony! If they will not speak according to this word, it is because they have no dawn.” (Isa. 8:20, ESV)

Further proofs: Acts 17:11; 1 Cor. 2:5; 2 Cor. 1:24; Eph. 2:20.

Exposition: The crucial qualification, echoing 1.10. Councils “may err, and many have erred” — so they are never “the rule of faith or practice,” only “a help.” This guards against the Roman claim of infallible councils. The church’s assemblies have real authority, but always subordinate to Scripture, the only infallible rule. This is why the Westminster Standards themselves — the product of an assembly — submit to the Word as supreme judge.

31.4 — Synods handle church matters only

Synods and councils are to handle, or conclude nothing, but that which is ecclesiastical: and are not to intermeddle with civil affairs which concern the commonwealth, unless by way of humble petition in cases extraordinary; or by way of advice for satisfaction of conscience, if they be thereunto required by the civil magistrate.

Scripture Proofs (ESV):

“My kingdom is not of this world.” (John 18:36, ESV)

“…who made me a judge or arbitrator over you?” (Luke 12:13–14, ESV)

Further proofs: Matt. 22:21; Rom. 13:1–7.

Exposition: The spheres of church and state are distinct (the two-kingdoms principle; cf. 23.3). Church assemblies are to confine themselves to “ecclesiastical” matters and not to “intermeddle with civil affairs,” except by humble petition in extraordinary cases or by advice when the magistrate requests it. The church’s authority is spiritual, exercised by Word and not by the sword.

Doctrinal Summary

For the better government and edification of the church, ministers and elders may convene synods and councils, after the pattern of Acts 15. These assemblies have ministerial authority to determine controversies of faith and cases of conscience, to order worship and government, and to judge complaints; their Scripture-consonant decisions are to be received with reverence as an ordinance of God. Yet all councils since the apostles may and do err, so they are a help, not the rule, of faith — subordinate always to Scripture. Their jurisdiction is ecclesiastical, not civil.

Connections

• WLC Q45, Q108 — Christ’s kingly rule over His church and the ordinances He has appointed for its government.
• WCF 1.10 (the Holy Spirit speaking in Scripture is the supreme judge of all councils), WCF 25 (the church), WCF 30 (church censures, exercised through these courts), WCF 23 (the civil magistrate, distinct from church government).
• Loci: Presbyterian church government; the authority and fallibility of councils; the two kingdoms; sola Scriptura applied to ecclesiastical authority.

Pastoral & Practical Significance

This chapter undergirds the connectional life of presbyterian churches and offers a wise model of authority that avoids two ditches. Against rugged individualism — the notion that each Christian or each congregation answers to no one — it affirms that Christ governs His church through assemblies whose lawful decisions carry real, God-ordained authority, to be received with reverence and submission. The believer is not a law unto himself; he belongs to a body that orders its common life together. But against tyranny and the claim of infallibility — whether of a pope, a council, or a charismatic leader — it insists that every assembly “may err” and stands under the supreme authority of Scripture. This is liberating: you owe genuine submission to faithful church courts, but your conscience is finally bound only by the Word of God (cf. 20.2). When church and Scripture appear to conflict, “to the teaching and to the testimony!” (Isa. 8:20). The same humility that submits to lawful authority also tests all things by the Word — including this very Confession.

For Reflection

• Do I value the connectional accountability of the church, receiving the lawful decisions of its courts with reverence?
• Councils “may err.” How do I hold together genuine submission to church authority and the supremacy of Scripture?
• The church’s authority is spiritual, not civil. How does the distinction of spheres protect both church and state?