The theology of the Westminster Larger Catechism is antithetical to antisemitism.  It reflects a profound and hope-filled Christian view of history.  It is potent with hermeneutical and missiological significance.  It is critical for our present moment.  Taking an exception to Larger Catechism 191 on this point does not mean that a candidate is antisemitic.  But identifying the difference is important, and it is an opportunity for those in spiritual authority, charged with guarding the good deposit, to follow up with searching questions, understanding why men would reject such doctrinal standards and reject the very testimony of scripture that was plain and precious to our forefathers.

Presbyteries and other church courts must stand upon the word of God and denounce antisemitism.  The constitutional documents of denominations such as the Presbyterian Church in America (PCA) and the Orthodox Presbyterian Church (OPC) not only bind us to do so, but provide an important tool for vetting candidates for office.  The rise of antisemitism at a level not seen since the Second World War does not need a lengthy proof.  It has risen rapidly on the political right and the left, domestically and abroad.  Already this poison has manifested itself in the church. I recall my own shock some years ago upon hearing a ruling elder at a church I was visiting rant about the lies of the Jews in conversation.  In our present moment, countless young men and women of the rising generation are absorbing podcasts and writings of influencers who are advancing twisted conspiratorial narratives.  Pogroms and vicious attacks on Jews and synagogues are suddenly commonplace throughout the world.  Undoubtedly, antisemitism will infiltrate the church and even our pulpits if the church is not vigilant.

Here we can be grateful for the faithful work of our forefathers and the rich theological inheritance that is ours.  The Westminster Larger Catechism provides a powerful tool for Presbyteries to vet candidates for the ministry.  Sessions would do well to vet officers as well.  All that is required is asking two questions: “What do you understand the phrase, ‘the Jews called’ to mean in Westminster Larger Catechism question 191?” and “Do you agree with the catechism?”

Question 191. What do we pray for in the second petition?

A. In the second petition, (which is, Thy Kingdom come,) acknowledging ourselves and all mankind to be by nature under the dominion of sin and Satan, we pray that the kingdom of sin and Satan may be destroyed, the gospel propagated throughout the world, the Jews called, the fulness of the Gentiles brought in…

When candidates explain what they believe the catechism to mean by the phrase, “the Jews called,” their answer should be straightforward.  The Westminster Divines had broad consensus: there will be a future general conversion of the ethnic descendants of Abraham marking a grand chapter in the coming of the Kingdom of God.  That this is what the Divines meant is beyond dispute.  Here are just a few examples of statements on the topic from Divines.

Samuel Rutherford

“O to see the sight, next to Christ’s Coming in the clouds, the most joyful! Our elder brethren the Jews and Christ fall upon one another’s necks and kiss each other! They have been long asunder; they will be kind to one another when they meet. O day! O longed-for and lovely day-dawn! O sweet Jesus, let me see that sight which will be as life from the dead, Thee and Thy ancient people in mutual embraces.”^[1]

Jeremiah Burroughs

This [referring to the promise “I will call them my people which were not my people”] and many other excellent prophecies concerning the glory of Israel, were made good in part in the first times of the gospel.  They were, however, but the first-fruits of the fulfilling of those promises and prophecies; the accomplishment of them is yet certainly to come, when the fulness of the Gentiles shall come in,  and the Jews be converted.  Then not only the spiritual seed, but the very carnal  seed of Abraham shall have this promise made good, and be multiplied, and come into the faith too, Rom. xi. 26.  The apostle speaks there of a general salvation of Israel that was to come after the fulness of the Gentiles. So it appears plainly, that those prophecies concerning the glory of Israel, though they  were in part made good in the first times of the gospel, yet there was a further accomplishment of them, when there should be a fulness of the Gentiles come in, and then all Israel should be saved.^[2]

George Gillespie

“But there is a third thing aimed at in this prophesie, and that more principally then any of the other two, which is the repairing of the breaches and ruines of the Christian Church, and the building up of Zion in her glory, about the time of the destruction of Antichrist, and the conversion of the Jewes; and this happinesse hath the Lord reserved to the last times, to build a more excellent and glorious Temple then former generations have seen. I meane not of the building of the materiall Temple at Jerusalem, which the Jewes doe fancie and look for; But I speak of the Church and people of God…”^[3]

Robert Baylie

“…we grant willingly that the Nation of the Jewes shall be converted to the fayth of Christ; and that the fullnesse of the Gentiles is to come in with them to the Christian Church; also that the quickning of that dead and rotten member, shall be a matter of exceeding joy to the whole Church.” (Regarding Romans 11:12)^[4]

William Twisse

“But what moves him to say this, doth not God procure hereby the conversion & salvation of millions?… And this dispensation of God’s grace peculiar unto the Gentiles, hath continued now, for about 1600 years. And we believe a time shall come, for the calling of the Jewes, and then the Church of God shall consist both of Jewes and Gentiles, and the generall calling of them, as the Apostle signifies, Rom. 11. 12.”^[5]

William Greenhill

“There is a day of mercy to come for the Jews, even all of them,”^[6] (Commenting on Ezekiel 39:25-29)

Thomas Goodwin

“There will come a time when the generality of mankind both Jew and Gentile, will come to Jesus Christ. He hath had but little takings of the world yet, but he will have before he hath done. “^[7]  “There may be some prayers which you must be content never yourselves to see answered in this world, the accomplishment of them not falling out in your time; such as those you haply make for the calling of the Jews, the utter downfall of God’s enemies and the flourishing of the Gospel…all which prayers are not yet lost, but will be answered.”^[8]

Thomas Manton

(Commenting on Romans 10:5-9) “This was spoken of a time, which the Jews themselves confess to belong to the Kingdom of the Messiah: And reason sheweth it; For the words were spoken by Moses, as referring to such a time, when the Israelites were dispersed among all Nations; which happened not till after Christ’s Ascention, and the Preaching of the Gospel; and doth yet remain, and will remain until the Conversion of the Jews, of which the Apostle will speak in the next Chapter.”^[9]

Further examples could be cited.  Historian Iain Murray summarizes in this way:

The fact that the two last-named [speaking here of George Gillspie and Robert Baillie] were commissioners from the General Assembly of the Church of Scotland at the Westminster Assembly, which was convened by the English Parliament in 1643, is indicative of the agreement on this point between English and Scottish divines.  Some of the rich doctrinal formularies which that Assembly produced, bear the same witness…This same belief concerning the future of the Jews is to be found very widely in seventeenth-century Puritan literature.  It appears in the works of such well-known Puritans as John Owen, Thomas Manton and John Flavel…” ^[10]

What the catechism means and what the Westminster Divines were agreed upon is beyond dispute.  The future of Jews, according to scripture is “their full inclusion [in the faith]” and “their acceptance [of the gospel]” (Romans 11:12, 15).  There will indeed be a future general conversion of the ethnic descendants of Abraham marking a grand chapter in the coming of the Kingdom of God.

At this point, it is worth noting that various important implications apart from combatting antisemitism could be explored which arise from this theology of the Larger Catechism.  Although beyond the scope of this present treatment to explore at length, two will be briefly mentioned.

First, the hermeneutical implications are profound, as the covenant theology of the Westminster Divines did not suffer from the oversimplification that is prevalent in Reformed churches today.  A symptom of that oversimplification is the spiritualizing of the term “Israel,” simply equating it with the church.  This is commonly done, for instance in Romans 11:26 which states, “And in this way all Israel will be saved…”  To interpret this statement as having reference to anything other than ethnic Israel is, as theologian John Murray calls it, “exegetical violence.”^[11]  However, to reject the Westminster theology unfortunately requires that one take such an approach.  The hermeneutical implications of this error bear on interpretation of both the Old Testament and the New Testament.

Second, the missiological implications of this are quite significant.  Iain Murray makes the case that among many Puritans, the conviction was held that: 1) Greater worldwide missionary endeavor was yet to come.  2) The conversion of the Jews would mark a glorious chapter of the advancement of the kingdom of God. 3) As a result, the most widespread revival and awakening the world has yet seen would take place.  (We note here that this helps to explain in part why Satan still so hates the Jews in light of the future blow to his kingdom and the great triumph through the Jews yet to come.)  Murray argues that although the Puritans themselves saw little progress in the work of missions, their confident expectation was passed down to the heirs of their theology and provided the impetus for the modern missions movement.  For hermeneutical and missiological reasons alone, Presbyteries ought to at least examine candidates on this point.

However, the concern at present is with regard to antisemitism.  It is plainly impossible to be an antisemite and hold to the theology of the Westminster Standards.  The two are fundamentally antithetical.  In fact, it would seem impossible even to be indifferent about the Jewish people and hold to the theology of the Westminster Divines.  One cannot imbibe the spirit of Samuel Rutherford who said, “O to see the sight, next to Christ’s Coming in the clouds, the most joyful! Our elder brethren the Jews and Christ fall upon one another’s necks and kiss each other!” – and harbor hatred, or even indifference, toward the Jews.  It is impossible to dehumanize those you believe to be, “as regards election…beloved for the sake of their forefathers” (Romans 11:28).  It is impossible to spin twisted conspiratorial theories of control when you recognize the mighty controlling hand of God, overarching history, directing finally to a glorious day crowning the work of the Deliverer who comes from Zion and will “banish ungodliness from Jacob” (Romans 11:26).  It is impossible to feverishly blame societal problems upon those whom God has destined in the future to bring “riches for the Gentiles,” more even than were poured out in the expansion of the gospel after Pentecost (Romans 11:12).

The theology of the Westminster Larger Catechism is antithetical to antisemitism.  It reflects a profound and hope-filled Christian view of history.  It is potent with hermeneutical and missiological significance.  It is critical for our present moment.  Taking an exception to Larger Catechism 191 on this point does not mean that a candidate is antisemitic.  But identifying the difference is important, and it is an opportunity for those in spiritual authority, charged with guarding the good deposit, to follow up with searching questions, understanding why men would reject such doctrinal standards and reject the very testimony of scripture that was plain and precious to our forefathers.

Steven Light is a Minister in the Presbyterian Church in America and is an Associate Pastor at Westminster PCA in Lancaster, Penn.

^[1] Letters of Samuel Rutherford, by Rev Andrew A. Bonar, Third Edition, For Marion M’Naught,  In the The Project Gutenberg EBOOK 42557 Online https://www.gutenberg.org/files/42557/42557-h/42557-h.htm.  Accessed December 30, 2025.

^[2] Exposition of the Prophesy of Hosea, 1643 by Jeremiah Burroughs.  https://archive.org/stream/expositionofprop00burr/expositionofprop00burr_djvu.txt.  Accessed January 22, 2026.

^[3] “A sermon preached before the Honourable House of Commons at their late solemne fast Wednesday, March 27, 1644 by George Gillespie.” In the digital collection Early English Books Online. https://name.umdl.umich.edu/A42766.0001.001. University of Michigan Library Digital Collections. Accessed December 30, 2025.

^[4] “A dissuasive from the errours of the time wherein the tenets of the principall sects, especially of the Independents, are drawn together in one map, for the most part in the words of their own authours, and their maine principles are examined by the touch-stone of the Holy Scriptures / by Robert Baylie …” In the digital collection Early English Books Online. https://name.umdl.umich.edu/A29432.0001.001. University of Michigan Library Digital Collections. Accessed December 30, 2025.

^[5] “The riches of Gods love unto the vessells of mercy, consistent with his absolute hatred or reprobation of the vessells of wrath, or, An answer unto a book entituled, Gods love unto mankind … in two bookes, the first being a refutation of the said booke, as it was presented in manuscript by Mr Hord unto Sir Nath. Rich., the second being an examination of certain passages inserted into M. Hords discourse (formerly answered) by an author that conceales his name, but was supposed to be Mr Mason … / by … William Twisse … ; whereunto are annexed two tractates of the same author in answer unto D.H. … ; together with a vindication of D. Twisse from the exceptions of Mr John Goodwin in his Redemption redeemed, by Henry Jeanes …” In the digital collection Early English Books Online. https://name.umdl.umich.edu/A64002.0001.001. University of Michigan Library Digital Collections. Accessed December 30, 2025.

^[6] As quoted in Noted Theologians in History Who Believed in a Future Conversion of National/Ethnic Israel, Compiled by Phil Layton, Online at  https://www.monergism.com/noted-theologians-history-who-believed-future-conversion-nationalethnic-israel, Accessed December 31, 2025.

^[7] Sermon 34 Vol 1 pg 520, As quoted in Noted Theologians in History Who Believed in a Future Conversion of National/Ethnic Israel, Compiled by Phil Layton, Online at  https://www.monergism.com/noted-theologians-history-who-believed-future-conversion-nationalethnic-israel, Accessed December 31, 2025.

^[8] Works of Thomas Goodwin Vol 3 pg 365,366, As quoted in Noted Theologians in History Who Believed in a Future Conversion of National/Ethnic Israel, Compiled by Phil Layton, Online at  https://www.monergism.com/noted-theologians-history-who-believed-future-conversion-nationalethnic-israel, Accessed December 31, 2025.

^[9] “A fourth volume containing one hundred and fifty sermons on several texts of Scripture in two parts : part the first containing LXXIV sermons : part the second containing LXXVI sermons : with an alphabetical table to the whole / by … Thomas Manton …” In the digital collection Early English Books Online. https://name.umdl.umich.edu/A51840.0001.001. University of Michigan Library Digital Collections. Accessed December 31, 2025.

^[10] Murray, Ian H., The Puritan Hope: a Study in Revival and the Interpretation of Prophecy, The Banner of Truth Trust, Carlisle, PA, 17013, 1975, p 44.

^[11] Murray, John, The Epistle to the Romans Volume 1, Wm. B. Eerdmans Publishing Co., Grand Rapids, Michigan, 1977, p 97.