Robert Shaw was a Scottish Presbyterian divine whose Exposition of the Confession of Faith became a standard work of Westminster commentary. His exposition is clear, faithful, and accessible — written for ordinary believers, not scholars. ^[raw/en/wcf-intro.md]
Shaw served as a minister in the Scottish Presbyterian Church during a period of significant theological development. He was a contemporary of Hugh Martin, and the works of Thomas Watson were widely read in his tradition. His exposition of the Westminster Confession, first published in the 1840s, has remained in print ever since.
Shaw's work is marked by its careful attention to what the Westminster Divines actually meant. He explains the genius of their approach: "It is a peculiar excellence of the Westminster Confession of Faith, that its compilers have stated the several articles in terms the best calculated, not only to convey an accurate idea of sacred truth but to guard against contrary errors." ^[raw/en/wcf-ch01-s01.md]
Shaw summarises the four propositions the Confession establishes: (1) the light of nature reveals God's existence and attributes so men are without excuse; (2) this knowledge is not sufficient for salvation; (3) God has therefore given supernatural revelation; (4) this revelation is now committed wholly to Scripture. He shows how the words were chosen to guard against error on both sides — against those who deny natural religion and against the Deists who exalt it. ^[raw/en/wcf-ch01-s01.md]
Shaw draws a crucial distinction: the books of Scripture are not inspired because they are canonical; they are canonical because they are inspired. "The church has no authority to make any book canonical, but only to declare what books are canonical — that is, to testify to the fact of their inspiration." ^[raw/en/wcf-ch01-s02.md]
On the Apocrypha, Shaw summarises four reasons for rejection: (1) the Jewish church never acknowledged them; (2) they were not written in Hebrew but in Greek, post-dating Malachi; (3) neither Christ nor the apostles quote them as Scripture; (4) they contain historical and doctrinal errors. ^[raw/en/wcf-ch01-s03.md]
Shaw makes an important distinction between the two kinds of testimony in Sections 4 and 5. In Section 4, the Confession speaks of testimony to the truth of Scripture; in Section 5, it speaks of testimony to its authenticity. The church can testify that Paul wrote Romans, but it cannot make Romans authoritative. ^[raw/en/wcf-ch01-s04.md]
On assurance, Shaw distinguishes historical faith (intellectual assent based on external evidence) from saving faith (full persuasion from the Spirit's inward work). "A man may be convinced that the Scriptures are true, and yet remain unconverted. But when the Spirit bears witness by and with the Word, the soul not only believes the truth of Scripture but receives it as the Word of God." ^[raw/en/wcf-ch01-s05.md]
Shaw defends the principle of "good and necessary consequence" against the Socinians who argued that nothing should be received unless stated in express words. He answers: "It is impossible to explain or apply the Word of God without deducing consequences from it." ^[raw/en/wcf-ch01-s06.md]
Shaw draws out the ecclesiastical implications: synods and councils are not legislative bodies but ministerial bodies charged with interpreting and applying the law God has already given. Their decrees bind the conscience only insofar as they are consonant with the Word. ^[raw/en/wcf-ch01-s10.md]
Shaw traces the logical sequence of WCF 2.2: God's self-existent fullness leads to creative sovereignty, which leads to exhaustive knowledge, which leads to perfect holiness, which leads to the worship that is His due. ^[raw/en/wcf-ch02-s01.md]
Shaw underscores the particularity of the decree (WCF 3.3-4): "The language 'some men and angels' implies that God has not merely decreed to save a certain kind of person... but has decreed to save certain particular persons, known to Him by name, whose number is definite and unalterable." ^[raw/en/wcf-ch03-s03.md]