It has been readily acknowledged that one of the greatest minds ever to come from America was that of Jonathan Edwards. A preacher from the early-to-mid-1700s, Edwards lived in New England, was a pastor for many years, a missionary to the native Americans in Massachusetts and New York, and the second president of Princeton University. A brilliant theologian, philosopher and revivalist preacher, Edwards’s thought was rooted in Puritan heritage, grounded in the Scriptures and conversant with the Enlightenment.
A prolific writer, Edwards dealt with philosophical themes, theological and biblical exegesis, and the contemporary movement of the Spirit during the First Great Awakening. Later in life, he authored a moving defense of the work of God in this world with the catchy title of “A Dissertation Concerning the End for Which God Created the World.” According to pastor John Piper, “Edwards’s relentless God-centeredness and devotion to the biblical contours of doctrine are profoundly needed in our day,” and this certainly applies to Edwards’s “The End for Which God Created the World.”
Much to one’s surprise given the title, this is not a book of eschatology, a doomsday text or a discussion of the end of the world. Rather, it is about the ultimate purpose for which God created the world in the first place. In modern ears, the title spurs undue interest, but, frankly, I’m ok with that—if it captures attention, then it will perhaps attract some readers who will be more than pleasantly surprised, and greatly challenged, by the content.
Edwards’s argument is in contrast with his contemporary’s assertion that the goal of life, the very purpose of existence, is the pursuit of human happiness. A natural consequence of the burgeoning Enlightenment movement, philosophers and even theologians were promoting the goal of life as the elevation of human satisfaction, lifestyle, pleasure and contentment. Placed at the center of meaning, the Enlightenment argued for humanity as the crucial, definitive element of all existence.
In contrast, Edwards argues that the magnification of God’s own glory is the ultimate essence of all existence. True human happiness comes from God alone, and our joy and pleasure is a natural extension of God’s own glory. The chief end, for which all things are, is to serve the manifestation of His glory. No true happiness is possible unless it is happiness in God Himself. All creation serves as a chain whereby the ultimate end of God’s glory is attained through the fulfilling of the purpose for which God created the world. This ultimate end is bound up in the love and joy within the Trinity, which is shared with believers through the Holy Spirit, resulting in more and more praise of His name.
The notion that God’s ultimate goal in existence is to make us happy is deceptive, misleading and destructive. By substituting ourselves in place of God we not only diminish God’s own glory, but we also are robbed of true happiness which is only found in Him. Reorienting our lives, our faith and our practice to the pursuit of God’s glory is no easy thing—but it is for what we were created. May we begin to pursue this even now, including this week in worship together.
Read Ephesians 1:3-14.
- In this most famous passage we are told of the Father’s work, of Christ’s redemption and of the Spirit’s empowering; but, also of God’s purpose in all things. Can you identify the “purpose statements” in these paragraphs?
- It is easy to get distracted here by things like predestination, adoption and the work of the Spirit. However, what is Paul’s main point? What does he want you to do with all this information?
- Secondary as it is, there is still a lot of great things in this text that Paul says God has done. Make a list of these things… what do they all have in common?
- What are the key ideas repeated in these verses? What concepts drive Paul to write as he does?
- Read the end of the chapter—how do the two halves relate? How does the second part flow naturally from Paul’s point at the beginning of the chapter?
By Henry Knapp