# Why are we here?



## greenbaggins (Sep 9, 2017)

I am starting a catechism class for the young people in our church, and I am using the Larger Catechism to do so. So here are some of the notes I have gleaned from the three commentaries on the Larger Catechism (Ridgeley, Vos, and Morecraft), as well as the commentaries on the Shorter Catechism that I own (Whyte, Watson, Whitecross, Williamson, Vincent, Fisher, Flavel, and Boston). Page numbers are to the most recent editions of these works. Question 1 of the WLC addresses the question, “Why are we here?” That is not all it says, of course, as the quotes below will well illustrate. Hopefully I will be able to keep on posting my findings as I go along.

*The whole question:* Ridgeley says that the first part is the means that leads us to the second part. Morecraft says that this is the most important question we can ever ask ourselves (115). He says “Happiness is a by-product, not a goal” (116). To begin with this question puts us on the highest possible plane (116). If we begin with “how do we become saved,” then we are in danger of believing that God exists for our benefit (116). Morecraft notices that this question presupposes the revelation of the Bible (118), since only God can reveal to us our ultimate purpose in life. Morecraft also says that “Our ultimate purpose with reference to God is to glorify Him. Our ultimate purpose with reference to ourselves is to enjoy God” (130). Vos notes that no evolutionist could possibly agree with this question (3). Evolution results in there being no meaning in life whatsoever, except what we make for ourselves. Whyte notes that if there is a chief end, then there are subordinate ends (14). Of course, all the lesser ends should serve the great end. Vincent says “And when God shall be most fully enjoyed by the saints in heaven, he will be most highly glorified” (15). Flavel asks the question, “what then is to be thought of those men, who being wholly intent upon inferior things, forget and neglect their principal end? A. they are dead whilst they live” (141). Boston says much the same: “There is an inseparable connexion betwixt the two, as between the end and the means; so that no person who does not glorify God here, shall ever enjoy him hereafter” (15).

*The first part of the answer:* Ridgeley says, “That there is a great difference between God’s glorifying himself and our glorifying him” (4). The difference is expressed: “God glorifies himself by furnishing us with matter for praise; we glorify him when we offer praise, or give unto him the glory due to him name” (4). Ridgeley also notes that we glorify God when we confess our sins, when we believe and trust in him, when we have a fervent zeal for his honor, when we improve our talents, when we walk humbly, thankfully, and cheerfully before God, when we are heavenly-minded, and when we submit fully to His will (5). We cannot always think about the glory of God in every second. Ridgeley notices this, and has a great analogy: “As every step the traveller takes is towards his journey’s end, though this may not be every moment in his thoughts, so the less important actions of life should be subservient to those which are of greater consequence, and in which the honour of God and religion is most intimately concerned” (6). Flavel says, “_t is the duty and wisdom of every Christian to renounce, deny, and forsake all inferior interests and enjoyments, when they come in competition with the glory of God, and our enjoyment of him” (142). Morecraft adds witnessing to the list of how we specifically honor God (121). He says, “When we truly honor God, we receive the greatest happiness from God a human being can experience: we are honored and glorified by God himself” (121). Watson adds to the list “by standing up for his truths” (15); “suffering for God” (16). Charles Spurgeon once said, “God can honour you, even though nobody else sees that he does it, in such a way that you will be more contented with that honor than if your name and fame were blazoned forth before the whole world” (Morecraft, 123). An illustration: “Lady Glenorchy, in her diary, relates how she was seized with a fever which threatened her life, ‘during the course of which,’ she says, ‘the first question of the Assembly’s Catechism was brought to my mind—“What is the chief end of man?” as if some one had asked it. When I considered the answer to it—“To glorify God, and to enjoy Him for ever”—I was struck with shame and confusion. I found I had never sought to glorify God in my life, nor had I any idea of what was meant by enjoying him for ever. Death and judgment were set before me; my past sins came to my remembrance; I saw no way to escape the punishment due unto them, nor had I the least glimmering hope of obtaining the pardon of them through the righteousness of another.’ From this unhappy state she was shortly after delivered, by believing on the Lord Jesus as the only Saviour of guilty” (Whitecross, p. 7).

Why must we glorify God? Watson answers: 1. God gave us our being; 2. God made all things for his own glory (Proverbs 16:4); 3. The glory of God has intrinsic value and excellence; 4. Creatures below us give glory to God, “and do we think to sit rent free”? (9); 5. all our hopes hang upon him.

*The second part of the answer:* Ridgeley notes that in order to enjoy him, we must belong to him in covenant (6). It is imperfect in this life, perfect in heaven (6-7). However, a world of comfort is in that word “forever.” Some people, however, think of God as the great cosmic kill-joy, bent on preventing us from having any fun. God invented fun. The enjoyment consists in union and communion with God (Boston, 14)._

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