Editor’s Note: In this issue we explore the role Reformed confessions and creeds play in the education of our students. To that end we asked each of our three department heads to discuss how our Reformed theological heritage helps shape and direct the curricula, as well as the philosophy of teaching, in their respective fieldsBiblical Studies DepartmentDR. BRYAN D. ESTELLE, Professor of Old TestamentSome people may think that working within the bounds of confessional documents is an unnecessary constraint or straitjacket on academic freedom. I do not. Ironically, it is liberating. Let me explain.I have a mantra that I constantly repeat among church members, outsiders, and even our faculty colleagues: confessional unity, exegetical diversity, without unanimity (I often add, “especially if you are trying to press your unanimity on my conscience”). What I love about our faculty is that we live this out. In other words, all the members of our faculty understand that we are men who are accountable to our vows. These vows include subscribing to the Westminster Standards and the Three Forms of Unity ex animo— “from the heart” or “sincerely.” We do not equivocate on that. We do not declare we believe one thing and cross our fingers behind our back, really believing something else.The confessions to which we subscribe are a clear and sublime summation of Scriptural truth. In our view, perhaps no more sublime summing-up of Scriptural truth has occurred since Apostolic times! Yet, we also realize these amazing recapitulations of the Bible cannot say everything that needs to be said about exegetical teaching based upon the Bible. There are a lot of “white spaces” in the Scripture that allow for various exegetical conclusions. That keeps life interesting and conversations lively and spirited.Subscribing to our confessions can positively generate illuminating exegesis. For example, WCF 7.5 says that the covenant of grace was “differently administered in the time of the law, and in the time of the gospel: under the law, it was administered by promises, prophecies, sacrifices, circumcision, the paschal lamb, and other types and ordinances delivered to the people of the Jews, all foresignifying Christ to come.” One of the prooftexts for this point is Hebrews 8–10. Not just one or two verses; rather, three whole chapters! That point incentivizes this Old Testament scholar to work hard to find out how Christ is foreshadowed in the Hebrew Bible.Different conclusions can be reached (exegetically) on a whole host of issues among like-minded confessional brothers and sisters. For just a few examples: are the historical superscriptions in the Psalms divinely inspired?What about the Hebrew preposition (lamed) when attached to David’s name in the Psalms: does it mean authorship, dedication to, or written for? What is the age of the earth according to biblical teaching? Is natural law and an “observation, reflection, moral conclusion” interpretive method legitimate for certain passages in Proverbs?My point is that we should encourage a “hermeneutic of charity” or a gracious openness to exegetical conclusions which do not match our own if those fit within confession boundaries. Likewise, within this rubric we should not try to impose or demand our own conclusions on others if the other views are acceptable within confessional boundaries. That is the attitude we wish to model and inculcate in our students.In our fractured age, perhaps now more than ever, the world is watching us. How shall we posture ourselves when so many are siloed in their own pastoral offices and studies, enamored with the latest self-professed “authority” on YouTube? Tribalized identity politics is fracturing our culture. Labeling others so you can attack them or cancel them is the custom of the day.Our goal is to produce the following kind of graduates: those who harness their knowledge of the languages—Greek, Hebrew, and Aramaic—for making the teaching of the Scriptures according to their ancient setting manifestly clear in our modern setting. We do not seek to train teachers and pastors who will posture themselves as “masters of the Word”; rather, we seek to train pastors and teachers who are “servants of the Word.” They need to recognize the high calling of discipling Christians on the way to entering the world to come. They need to posture themselves as exegetes trained to make clear the clarion call of Scripture: Repent and believe, be baptized, and live for the Lord of your life, namely Jesus Christ!This article is from our Spring 2026 edition of UPDATE Magazine, High Standards for a Holy Calling.
