The Lord Is One

Q. 5. Are there more Gods than one?
A. 5. There is but One only, the living and true God.(1)

(1) Deut. 6:4; Jer. 10:10.

In one sense, the answer to this question really could have been just one word: "No." Despite that, the Westminster Divines express the answer to this question in a rather emphatic way to drive the point home. Not only that, they qualify the direct answer with who it is. There is one and only one God. There is no other (cf., Isaiah 42:8). 

This God is living as opposed to the gods of the nations, for those so-called gods are nothing but the figment of their imaginations. These gods have no life in them. They do not an cannot see, hear, create, or do anything at all. 

Our God, the only God, the God who reveals Himself to us in creation and in Scripture is ever living. For creatures, living involves often a beginning, growth, change and development, yet because of sin it also involves slow decay as a part of that change. Not so with God. He unchangeably lives. He has all life in Himself as He is uncreated; life was not given to Him nor was it obtained by Him. He lives.

This God is also the true God. As already noted, the other so-called gods are nothing and therefore false gods. All that the God of the Bible is (see the previous question) cannot be found in the false gods of our imaginations. They have no being, wisdom, power, holiness, justice, or truth that is infinite, eternal, and unchangeable. The God of the Bible alone is true God.

What does this mean for us? Remember man's chief end and realize that in our glorifying and enjoying Him forever, we owe Him our allegiance. All that God made serves Him and His purpose (more on that in the near future). Since He is the only living and true God, we must serve only this God. Sin has entered into this world and as a result, man serves the creature rather than the creator (Romans 1:25). It is only through the saving work of Christ that sinful man can once again serve the Creator... the one, true, and living God.

What Is God?

Q. 4. What is God?

A. God is a Spirit,(1) infinite,(2) eternal,(3) and unchangeable,(4) in his being,(5) wisdom,(6) power,(7) holiness,(8) justice, goodness, and truth.(9)

(1) John 4:24.

(2) Job 11:7-9.

(3) Ps. 90:2.

(4) James 1:17.

(5) Exod. 3:14.

(6) Ps. 147:5.

(7) Rev. 4:8.

(8) Rev. 15:4.

(9) Exod. 34:6-7.

How does one define the God of the Bible of whom the Scriptures principally teach what we are to believe? Such a task is both daunting, yet simple; that latter description is used by design. God is pure spirit and as such has no parts like any other creature does. He is a spirit who is infinite, eternal, and unchangeable. Notice that God is described here by the Westminster Divines by what He is not (indeed He cannot be these things). He is not finite, has neither beginning nor end, and does not ever change. The Westminster Divines, following Scripture, describe God for us by means of what He is not. Simply put, God is not like us for we are finite in time, space, knowledge, thought. Every human being that has ever lived had a beginning. Every human being grows and it may be better to describe us as “human becomings.” God does not grow, does not get weary, does not learn, etc. These three descriptions of God have sometimes been called His incommunicable attributes, i.e., no other created thing can be infinite, eternal, and unchangeable. Only God has these characteristics and in this sense is wholly other than the rest of creation.

The remaining attributes listed in the answer is not exhaustive, at least not obviously as expressed. For example, some have wondered how God’s attribute of love could have been forgotten, but careful consideration will lead to the conclusion that God’s love is actually subsumed under God’s goodness. Be that as it may, the rest of these attributes as given by the Westminster Divines have sometimes been called His communicable attributes because men and women are made in God’s image and thereby reflect these attributes in some way. However, though man as originally created does indeed have being (existence), wisdom, power, holiness, justice, goodness, and truth, he does not and cannot possess these attributes infinitely, eternally, and unchangeably. Man had a beginning whereas God does not (that tense change is deliberate!); man learns and grows in wisdom, whereas God knows all, determines all, and as such there is nothing that God will ever learn. We could continue, but the point is clear. Why is this important? Everything else in theology flows from this truth. Everything. It is this God (and no other) that we glorify and enjoy forever. It is this God alone who is able to save sinners such as ourselves by the blood of His Son, Jesus Christ. 

What the Scriptures Principally Teach

Q. 3. What do the scriptures principally teach?
A. The scriptures principally teach what man is to believe concerning God, and what duty God requires of man.(1)

(1) II Tim. 1:13; 3:16.

In the Shorter Catechism, we have just been instructed in question two that the only rule we have for glorifying God and enjoying Him is God's written word found in the sixty-six books of the Old and New Testaments. The Westminster Divines then move to a key question in the catechism. This question and answer provides the basic outline for the rest of the shorter catechism. Questions 4-38 deal with what man is to believe concerning God, whereas questions 39-107 deal with the duty God requires of man. The latter section is larger because of a pretty detailed exposition of the Ten Commandments. Since the rest of the catechism is structured according to this question, it is imperative to remember this one as you continue through the remaining 104 questions.

The word 'principally' here means chiefly or mainly. Thus as you read God's word to learn how to glorify and enjoy Him, you will be learning from that word all about God as He has revealed Himself. Thus our understanding of God must be grounded upon His revealed word to us. We cannot and must not try to understand God from our own imaginations. Our thoughts and understanding about God must come from God in His written word to us. Another aspect to what we are to believe concerning God is the gracious salvation offered to us in Christ Jesus. The Scriptures are God's revelation to us, but this revelation is redemptive revelation. God's word reveals to us the way of salvation through Christ.

Another thing the Scriptures teach us is that which God requires of us. This is something that seems to be falling on some hard times in the church today and in one sense this is understandable. Salvation is by grace alone through faith alone, so careless discussion about our duty toward God could lead one to think performance of our duty toward God becomes the basis of our salvation. That's a dangerous way of thinking. Nevertheless, while it is true that we are saved by grace through faith in Christ, this truth does not negate our duty toward God. We still owe Him our obedience; He is still God and we are still His creatures, thus we must still seek to know the duty which He requires of us. Without holiness, no one will see the Lord (Hebrews 12:14).

On a personal note, this question helps me as I prepare sermons and preach them from the pulpit. Since my responsibility as a minister of the gospel is to preach the word, i.e., the whole council of God, then I ought to preach what the Scriptures principally teach, namely what to believe concerning God and what duty God requires of us. Ministers and theologians often describe this as preaching the indicative and the imperative. Both ought to be present in every sermon, though clearly some texts will lend themselves to one more than the other. Ministers do the sheep under their care no favors by neglecting the indicative or the imperative. 

For everyone else, as you read through God's word be sure to ask yourself what it is God is trying to teach you about Himself (including His saving work in Christ) and what God is trying to teach you about your duty toward Him. In this way, you will be richly blessed by His word. 

Our Only Rule for Glorifying and Enjoying God

Q. 2. What rule hath God given to direct us how we may glorify and enjoy him?
A. The word of God, which is contained in the scriptures of the Old and New Testaments,(1) is the only rule to direct us how we may glorify and enjoy him.(2)

(1) II Tim. 3:16; Eph. 2:20.
(2) I John 1:3-4.

Rules are made to be broken, or so the saying goes. Such a statement (rule?) can only bring chaos. Such a way of life must never be applied to the Christian life (unless the rule is sinful). The first question of the Westminster Shorter Catechism (WSC) dealt with the question of our chief end, namely to glorify God and to enjoy Him forever. The present question deals with what it is that tells us how to glorify and enjoy Him. Like all things with a goal or purpose in mind, we need instructions or plans on how to achieve that goal. The set of instructions or "the rule" to teach us how to achieve the end of glorifying and enjoying God is found in Scripture - God's written word.

Question #2 of the WSC tells us that the scriptures of the Old and New Testaments is the very rule to direct and teach us to glorify and enjoy Him. However, it is necessary to point out that the scriptures - the Bible - is not merely a set of step-by-step instructions. Rather, it is the word of God. According to the Westminster Divines, God's word is "contained in" the Bible. Unfortunately, the meaning of that expression has different meanings to different people. Some wrongly believe that some parts of the Bible are God's very words and other parts are just man's word with the result that there are errors or things that do not matter. Those who hold to such a belief are known as theological liberals. One can easily see how arbitrary and relativistic such a view is. Others believe that nothing written in the Bible is actually or directly God's word, but in some way at some point it becomes God's word. The problem with this view (sometimes known as Neo-orthodoxy) is that a portion that may become God's word to one person may not become God's word to another person. Again, such an arbitrary view of God's word cannot be helpful or meaningful.

The Reformed understanding of the phrase "contained in" simply views the whole Bible as the word of God; every word in the Scriptures as originally written is the word of God. G.I. Williamson gives us a helpful summary of the implications of this truth in his study guide on the Westminster Shorter Catechism.[1] The first is this: the Bible as originally written is infallible because it is the very word of God. Something that is infallible is incapable of causing error or being wrong. God cannot make a mistake, therefore what His word says cannot be mistaken. Another implication is that the Bible is clear or as theologians put it, perspicuous. This needs to be understood properly. This does not mean that every single thing the Bible says and teaches is understandable; some things are quite difficult. What it does mean is that it is written in clear language to show us the way of salvation clearly; the gospel message and the way of salvation in Christ is clear so that any ordinary person - even children - can clearly find the way of salvation in the Bible. Finally, because the Bible is the very world of God, it is sufficient. It has everything we need for life and godliness. the Bible does not lack anything needed for us as we seek to learn how to glorify and enjoy Him. Other books may certainly help us in our Christian walk, but they can be helpful only insofar as they are derived from and depend upon Scripture; they must not add to Scripture, but simply seek to explain Scripture for us.

Finally, God's written word, our Bible, is found only in the books of the Old and New Testaments. The collection of books known as the Apocrypha, while interesting, is not God's word to us. The entirety of the sixty-six books and only that collection of sixty-six books of the Old and New Testaments is the word of God. As such, we must read it reverently, attentively, and obediently as we seek to glorify and enjoy God forever.

____________________
[1] G.I. Williamson, The Westminster Shorter Catechism: For Study Classes, 2nd ed. (Phillipsburg, N.J.: P&R Pub, 2003, 8-9. It should be noted that these implications are not new. Volumes have been written throughout Church history on the doctrine of God's revelation to us and the question of the Bible's infallibility, perspicuity, and sufficiency.

Man's Chief End

Q. 1. What is the chief end of man?

A. Man's chief end is to glorify God,(1) and to enjoy him for ever.(2)

(1) I Cor. 10:31; Rom. 11:36.
(2) Ps. 73:25-28.

This is a very well known catechism question and answer. So much so that even those who do not hold to the Westminster Standards (the Confession of Faith and the Larger & Shorter Catechisms) know this one. The language is a bit old-fashioned to be sure, but it is nonetheless clear in its meaning. What does the Catechism mean by "chief end of man" in this question? In this case, "chief" means primary, whereas "end" refers to purpose, aim, or goal. Thus, this question answers for us the age old question of purpose for man; it answers for us in part "what is the meaning of life?"

The answer concerning our chief end comes to us in two parts, which may seem odd given that "chief end" is actually singular. Firstly, man exists primarily to glorify God. It is necessary to note that mankind's purpose is not to make God glorious since He already is glorious. In fact, all that we give to God - including our worship and glorifying of Him - is not something we do because He lacks something. God does not lacks anything. Thus our glorifying God is not something we do in giving glory to Him because He lacks it and needs it from us. Our glorifying of God is more of a proclamation and service to Him. Everything we do and say ought to reflect God's glory (see the prooftexts above). Your primary purpose - your chief end - is to glorify God. Notice that this purpose does not change based on whether or not we want to glorify Him. Those who remain in their sin hate God, but that does not change what their chief end is.

Man was also created to enjoy God forever. While it is certainly true that God has given us so many good things to enjoy in this life, nothing should be enjoyed more than God Himself. This question teaches us to do two things as our chief end: to delight God and to delight in God. Think of various people whose company you enjoy. You heart warms when you are around them; you smile; you look forward to being with them; you become happy when you find out they will be at the same event as you. In other words, you take delight in them and their presence. How much more should we as Christians delight in being in His presence? Do you delight in who God is? Do you delight in His love for you? Do you delight in everything He says to you in His word? Take delight in Him! If you are not delighting God and delighting in God, you are not fulfilling your purpose. Of course, only those who live by faith in Christ can even have such a desire. It is in and through Christ alone and the grace that He secured for us that we can glorify and enjoy Him.

One final comment regard the two-pronged chief end in this question. Some have suggested that man's chief end is both teleological and eschatological. A teleological end is just that.... the goal or purpose. An eschatological end has to do with end times, i.e., after Christ returns. In other words our teleological end is always to glorify God and our eschatological end is to enjoy Him forever.

As the new year is upon us, do not forget your chief end - glorify God and enjoy Him forever. If there's one resolution you make for this year, make it this one.

Evening Worship Preferred over Small Groups

Through the years,  I have been mourning the overall decline in attendance for evening worship services on the Lord's Day. Nowadays I mourn the decline in the number of churches that even have an evening worship service. My friend and former seminarian, Mike Hutchinson, recently contributed a helpful piece for the Gospel Reformation Network titled, "A Case for Evening Worship" and I commend that piece to you so that you may see the biblical and historical basis for having two corporate worship services on the Lord's Day.

What I wish to address is something that while having good intentions has unwittingly contributed to the decline in the number of churches offering an evening worship service, namely the so-called small group ministries of a particular congregation. On a most basic level, small groups are gatherings of some members to pray, discuss, study, sing, encourage, etc., usually in someone's home. Frequently, they are geographically determined, though that's not always the case. This is not a wholesale argument against small groups, nor even against small groups that are somewhat age segregated. The small group ministries to which I refer are the ones that are promoted by the elders of the church instead of a Lord's Day evening worship service when the ability to have such a worship service is not hindered by circumstances outside of their control. Thus, small groups that meet at various times on the other six days of the week are not the issue here at all.

Now it is true that some churches are hindered providentially from having a second service. For example, I know of one church plant that at one time only had access to their rented facility for one afternoon service. In such an instance, providential circumstances simply do not allow for a second corporate worship service and as such small groups would be helpful and certainly better than nothing. There are certainly other not so hypothetical circumstances that can hinder a second corporate worship service and make small groups a viable option.

However, when there are no such providential hindrances, consciously determining to have small groups instead of a second Lord's Day corporate worship service - that's where my beef is, so to speak. When a congregation owns their own facility or like many rent but has 24/7 access, and the elders determine to have small groups instead of a second corporate worship service, they are actually doing a disservice (pun intended) to God's sheep under their care. A second corporate worship is to be preferred over small groups.

Since the Lord's Day corporate worship service is the time when God's people gather together in His presence in a most unique way, it should be obvious that a second service ought to take precedence over small groups. It is true that God is everywhere and that we are always in His presence. However, when we gather for corporate worship we are actually gathering into the throne room of grace, the most holy place, through the blood of Christ and the power of the Holy Spirit (see the argument given to us in Hebrews 9-10). When the elders of a particular church give priority to small groups instead of a second corporate worship service, they are unwittingly and no doubt unintentionally denying the sheep the blood-bought access into the most holy place! Christ died and shed His blood so that through Him, you would have direct access to God - something that only one person had in the Old Testament and even then it was only once a year. 

There are two other important and related reasons to discuss, though there are certainly others that can be mentioned. The first is this: in the corporate worship service you have the unique opportunity to sit under the authoritative preaching of the word. It is the Holy Spirit who makes the preaching of the word effectual in converting sinners to Christ as well as building up and strengthening His people in holiness and comfort (see Westminster Larger Catechism Q.155, Shorter Catechism Q.89, and more importantly these scripture proofs - Neh. 8:8; I Cor. 14:24-25; Acts 26:18; Ps. 19:8; Acts 20:32; Rom. 15:4; II Tim. 3:15-17; Rom. 10:13-17; 1:16). Ordinarily, the preaching of the word simply does not happen in small groups and ordinarily it cannot. Thus, small groups having precedence over a second corporate worship service denies Christ's sheep the opportunity to sit under a primary means of grace.

The second reason is this: the corporate worship service is the place where God specially blesses His people. Ordinarily this unique blessing happens twice in many Reformed churches: in the salutation and in the benediction. The salutation is usually taken from the beginning of one of the New Testament epistles. For example, one that I usually use is found in the beginning of most of Paul's epistles: "Grace to you and peace from God our Father and the Lord Jesus Christ." This salutation taken from Scripture is a pronouncement of blessing upon God's people as they enter into His presence to worship Him. It is a pronouncement and a promise that the place in which God's people enter is the place where they will be blessed by God. The benediction follows the pattern set forth by Numbers 6:22-26 and is one I and other ministers use at the close of the corporate worship service: "The LORD bless you and keep you; the LORD make his face to shine upon you and be gracious to you: the LORD lift up His countenance upon you and give you peace." Other benedictions found in scripture include 2 Corinthians 13:14 and Hebrews 13:20-21. The benediction, too, is both a pronouncement and promise of God's blessing upon His people as they leave His presence and go forth and serve Him in the world. Such blessings ordinarily cannot come to God's people in small groups.

The Psalms of Ascent (120-134) are helpful in illustrating this point. These are Psalms of pilgrimage to Jerusalem. Many, though not all, are plural, that is, they reflect the voice of a group rather than merely an individual. Thus, the pilgrimage itself was a gathering that could be described as a small group! What was the goal of the pilgrimage? The gathering of God's people in God's presence for corporate worship!

In sum, if your Church encourages and promotes small groups on the Lord's Day instead of having a second corporate worship service, seek out your elders and lovingly encourage them to shift gears and establish a second worship service. Such a practice will in the long run be much more beneficial to the sheep under their care.

So You Want to Serve the Church

It is always a joy to see Christians who demonstrate eagerness to serve the Church in some way. Sometimes this eagerness is especially noticeable in new Christians who are excited about their new faith and they want to get out there and share the gospel with everyone they know as fast as they can. They are excited to determine what and how to use the gift(s) that God has given them for the edification of His body. Of course, it is not just new Christians who are eager to serve and put their gifts and abilities to work for Christ's Kingdom. As much as I appreciate such eagerness, I wonder if they really are as willing and/or eager as they appear to be. Usually when the question is asked: "What do you think you would like to do to serve the Church?" a wide variety of answers are usually given:

• start or help run a VBS program
• start a ministry or Christian school for children
• help single moms
• music ministry
• prison ministry
• start and establish a crisis pregnancy center
• organize right to life protests
• go to seminary
• get involved with missions
• become a pastor or seminary professor
• write a blog (!) 
• write a book
• do a podcast about theology

Certainly these are noble causes and the above list does not come close to exhausting the possible ways one can serve and meet the needs of Christ's Church. Such things have their place and there are definitely people who demonstrate gifts and abilities for such endeavors. However, I'm going to ask a simple question to help you determine how serious and willing you really are. It's a question that has it's roots in a sermon I heard at an OPC General Assembly. So here's the question:

Do you know where the plunger is in your Church's facility?

Now let's be honest..... we all know what I'm really asking here. Are you willing to serve the Church by doing the "less glamorous" tasks that come upon us from time to time? When you see that the toilet in your church needs some "help," do you just quietly sneak off and feign ignorance as you walk down the hall whistling the closing hymn from the service or do you do what needs to be done despite how...... nasty the job is even if there is no one there to thank you or publish it in your Church's end-of-year service report? Don't misunderstand me though. I am not asserting that you must be eager to plunge toilets, but your eagerness to serve the Church should manifest itself in an unhesitating willingness to serve even in such a menial task for the benefit of your brothers and sisters in Christ.

The truth is most menial and less glamorous  jobs in the Church are rather indispensable. In fact most of the so-called glamorous and public tasks that engender a "wow" response in the Church have peripheral elements to them that are quite menial. For example, as much as it sounds great to direct some sort of non-profit Christian (m)inistry, you will still have to deal with personnel issues which are legion; you will have to deal with all kinds of paperwork in order to maintain your non-profit status; you will have to deal with people who think they know how you should be doing your job.

At the end of the day, if you are not willing to roll up your sleeves and serve in the menial, mundane, and even filthy, then you may want to reexamine both your goal(s) and the motive(s) behind your goal of serving the Church. Many of us can recall the story of Jesus washing His disciples' feet in John 13; some are so intrigued by this story that it has an almost sacramental status in some circles today as it is an act recreated in youth groups, Christian camps, and even weddings. The latter one I sometimes find to be sadly ironic. Couples who want to express their willingness to serve one another through the picture of washing each others' perfectly bathed and manicured feet. It's easy to wash a clean foot. The disciples' feet, however, were far from clean and manicured as they had walked through the streets of Jerusalem in the days long before "clean up after your animal" laws were on the books. Christ washed those kind of feet - filthy feet; Christ did what was considered to be among the most menial and mundane tasks as He washed their feet with his own hands. Sometimes service in the Church is like that kind of foot washing.... sometimes it's actually worse and you will wish all you had to do is that kind of foot washing. Are you up for such menial and mundane tasks or is something like that beneath your gifts and abilities? After all, you have advanced degrees, you majored in foreignurbanstudentleadershipchurchgrowth ministry in college with a minor in worship leading, and so on. Please, for the sake of gospel message, do not let the above be your attitude.

The Church needs all of us to serve her. All of us who make up the body are joined together in Christ. All of us have a place and a function in that body. Be willing to volunteer for the less than glamorous tasks that need to be done - there is a hidden joy in doing so; be willing to grab a soapy cloth to wash off the crayon from the wall that the two-year old artist drew; be willing to fix a coffee for an elderly member who has trouble getting around; be willing to help fix plates alongside a mom of little ones in the food line, be willing to pick up spilled food from a plate of a little one in the food line; in other words, be willing to do the menial and mundane behind-the-scenes tasks because you love Christ and love His Church. Remember that even the gifts you have are just that - gifts. They are gifts given to you by God for the purpose of serving and edifying Christ's Church. A sober reminder of this truth will give you a willingness to serve in whatever need that arises. Meditate on passages like 1 Corinthians 12 and Ephesians 4:11-16. Then, go find out where the plunger is in your church building (and the vacuum, too), and be ready to use it when needed.