Happy There Is Nothing New Under the Sun Year

Imagine, if you would, that you are the most powerful person in the world. Now imagine that you are also the richest person in the world. Would your life be fundamentally different? Would everything that is now ordinary about your life become extraordinary? Not according to the wisest man in the world.

King Solomon reigned in Israel at the peak of its power. Israel was at that time a world power, her borders swelling. Solomon likewise enjoyed the wealth of Croesus (the grossly rich Greek king). No one on the planet was as wealthy as Solomon. Better still he was gifted by the God of heaven and earth with wisdom. In that wisdom, and of experiencing every pleasure, that the world had to offer, he spoke this heavy nugget: “There is nothing new under the sun” (Eccl. 1:9).

The brave new world, under the flashing lights and tinkling bells, is the same world it has always been. Such does not mean, of course, that we ought not be on our guard amidst swirling cultural change. We are called, after all, to discern the times. That, however, is precisely the point. We can only grasp the winds of change when we are tied to the mast of the permanent things. To walk steady in the midst of shifting sands we do not seek to better understand the sand. Instead we long to have our feet set upon the Rock. Then, and only then, will we sing a new song.

That the brave new world is the timid old world means we must hold on to the old truths. No matter how swiftly technology may be changing, it will not change these realities — that we, in ourselves, are sinners at war with God Himself. In the midst of the culture’s slippery conception of truth, this truth remains. He sent His only begotten Son that whosoever believeth in Him should not perish but have eternal life. However dizzying the world becomes, He still has the whole world in His hands. However the culture rebels against its rightful king, we are to be of good cheer, remembering He’s overcome the world.

His victory, however, is not merely the cause of our good cheer; it also rightly informs our strategy. If the wheels really were coming off the world, if these dazzling changes really were something new under the sun, then we could understand the temptation to change course, to adapt, to contextualize, to go with the flow. If, however, Jesus reigns now, if He sends His Spirit in power across the globe, if He wields His Word as a two-edged sword, then we can stay with the program.

We can continue, for all authority has been given to Him in heaven and on earth. By this authority He has ordered us to go and make disciples of the nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit, teaching them to observe all things that He has commanded us. We can live in faith, remembering that He is with us even as we walk through Vanity Fair — even to the end of the age.

C.S. Lewis, not only a lay theologian but a scholar of English literature penned an essay during World War II asking, why anyone would “waste” time studying literature. He explained that those refusing to think on matters of culture will not end up with no culture but with bad culture. Culture is inevitable, both in war and peace. No one can set it aside for a time to deal with the important stuff. If we believe that the broader culture is so much background noise, we will not steer clear of it but will buy into it. Those who ignore culture are doomed to repeat it.

If we don’t, for the sake of the gospel, adjust for the culture, and we don’t, for the sake of the gospel, ignore the culture, what do we do? We seek first the kingdom of God and His righteousness. We build a culture around and upon the lordship of Christ over all things. We live our lives, as much as is possible, in peace and quietness with all men, which is, at one and the same time, the very power of His assault on the gates of hell.

As we refuse to get frantic and adopt the pace of the broader culture but instead live simple, gospel-infused lives, as we raise our children in the nurture and admonition of the Lord, as we hunger and thirst after righteousness, as we meditate day and night on His law and rejoice day and night over His grace, suddenly the world slows down. Our hearts are calmed. We are still, and we know that He is God.

There is nothing new under the sun. But every day, more and new things are being brought under the Son. The mustard seed is growing. The leaven is working through the lump. That Rock, unhewn by human hands, is expanding across the globe, and the gospel of the Lord Jesus Christ is covering the earth as water covers the sea.

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Paradise Remembered: Longing for Our Home

Nostalgia has as its lightly buried foundation a longing for a place we have never been to, Eden. Home is but an echo, a shadow of our first and final home. Most of you were not blessed as I was, to grow up in an idyllic combination of peace and beauty. Many of you suffered early the curse of Cain, to wander east of Eden. Others had a childhood fueled more by the fruit of the fall than that which preceded the fall.

For all the hardships I have been through, a traumatic childhood was not one of them. Indeed of all the blessings I give thanks for that flowed through hands of my parents I count among the dearest that they raised me in the mountains of western Pennsylvania, a stone’s throw from the Mayberry like hamlet of Ligonier, Pennsylvania.

It certainly helped that my beloved Pirates, played in the postseason when I was 7, 9, and 10. And won the World Series when I was six and 14. The Steelers made the playoffs every year I lived from 7 to 14. They won the Super Bowl while I was 9, 10, 13 and 14. But all that was just icing on the cake of a boyhood marked by glorious fall festivals, summers tromping through a 20 acre wood and winters marked by a blazing fireplace, hot chocolate and sleds careening down sundry hills.

Each time I visit Ligonier I feel a perceptible weight lifted off my chest, breathing my air. While of course the apostle is right when he tells us of eternity, that our minds cannot begin to imagine what awaits us, there is a contrary corollary- eternity is everything good and blessed we enjoy now. When John Denver sang “almost heaven, West Virginia” he was right. Just keep driving north over the Pennsylvania border and you will be there.

My goal in writing isn’t to persuade you of the glories of my youth, and my hometown. Rather it is to give thanks, and to encourage you to do the same. While we were certainly sinners, indeed totally depraved sinners, there yet remains an innocence to youth, a trusting, wide-eyed wonder that could not help but give thanks.

There was in our youth a perspective not just on the gifts but the Giver that inverts the wisdom of CS Lewis. You remember when Lucy, coming upon Aslan in a later adventure remarks at how much bigger he had become. Aslan gently corrects her, explaining that he had not grown, but she had grown in her capacity to see him. All true, gloriously true. But it is likewise true that the weight of growing up, the burden of our daily wounds in time dulls our eyes to what we once knew by His common grace- that He was here, and He was with us.

Youth, we must come to understand, isn’t so much something we are to grow out of, but something we are to grow into. For of such is the kingdom of God. It is a deep blessing to know that home is where I am going. We remember innocence that we might long for it; we taste eternity that we might hunger for it. We believe He takes us there, and there, feeds us.

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What is God’s will for my life? How Can I Know It?

It’s a common enough question. So many people have me asked this question as if I’m the recruiter down at the Lord’s army. My questioner wants to know will he have the Special Forces style glamour of overseas missions in a hostile land? Will he be drafted to be a culture maker, through music, or through growing a para-church ministry for deep pocketed businessmen, I mean, people of influence? Maybe he will be called to be a prestigious professor at the war college, training up future pastors.

The answer is surprisingly simple. What is God’s will for your life? To love the Lord your God with all your heart, mind, soul and strength, and your neighbor as yourself. You don’t have to go to seminary to do that. Wailing on a guitar in front of thousands of adoring fans isn’t likely the plan. You don’t have to wear a power tie and listen to increasing your vocabulary tapes to reach the powerful. All you have to do is… work.

The battle for the kingdom is not some grand version of capture the flag. Jesus doesn’t call us to some colossal game of king of the hill wherein we join the hordes out there trying to climb the mountain to wield the levers of culture. What separates us from the world isn’t simply that we are better at operating the levers, but that we understand that the only way to get the levers is to stop clamoring for them, that the only way to change the world is to change ourselves.

That culture making power comes through private prayer, and the foolishness of preaching. The weapons of our warfare aren’t rocket launchers and WMD’s, but one simple stumbling block, the cross of Jesus Christ. What will tear down the gates of hell will not be a frontal assault with a battering ram, but the slow and steady work of fruit producing branches from the one true vine.

Should we not, each morning when we wake, recognize that our calling for that day is to grow in grace, to, to use an inorganic idiom, become more sanctified? There is no program, no study guide. These things do not exist, on purpose, deliberately. All there is is “Abide in Me.” Let’s remember what we know- we are to bear fruit. The answer to “Abide” is found in “Me.”

For therein is His glory. A certain farmer when out to sow. But this farmer scattered no seed on the rocky ground. This farmer, the one whom Mary “mistook” for the gardener, has promised that having begun a good work in us, He will complete it until the end.

The best part about the call to cultivate fruit is that we are the fruit that He is cultivating. The great thing about the call to working out our own salvation in fear and in trembling is that it is He that is working in us both to will and to do His good pleasure. As we work in all diligence, we rest in the arms of Jesus. And one day, all His bundles will bow, in joy, before Him.

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Stricken, Smitten and Afflicted by the Father

It is natural, though altogether wrong, to think that when we turn from the Old to the New Testament that we are entering more gentle times, that God in the interim became kinder and gentler. We do not see in the New Testament flaming mountains with flashing lightning and earth-shaking thunder. Nor do we see all the first born of a given nation wiped out in a single night, nor the earth’s whole population, save one family, suffer death by drowning. We do not see Uzzah struck dead for touching God’s ark, nor the prophets of Baal struck down by God’s own prophets.

Instead, we meet Jesus. Jesus will not break a bruised reed, nor quench a smoldering wick (Matt. 12:20). He is gentle and mild, and utterly determined to bring all His enemies under subjection, to silence every pretender to His throne.

It was when Jesus interpreted law on the mount, at His sermon there, that He first commanded us that we should seek first His kingdom and His righteousness. But it was in Psalm 2 where we are told that Jesus will be given the nations for an inheritance, the ends of the earth for a possession, and where we are told that He will break the rebellious princes and potentates with a rod of iron.

These two perspectives are not at odds with each other. Indeed, they meet together in the book of Acts. Jesus is conquering the world, but the weapons of His warfare are not carnal. If you step back a bit from the book of Acts, you can discern a curious pattern. Just as the book of Joshua tells the story of God’s people conquering the land after a great deliverance, so too does the book of Acts.

In both instances, the great leader, after leading the people out of slavery, has gone on to his reward. Moses is taken to heaven, and Jesus ascends to His throne. In both instances there is trouble from those outside the camp. The Canaanites fight against Joshua even as both Rome and the Jews fight the apostles. With Joshua, the walls come tumbling down. In Acts, angels rescue the apostles from the prison walls that keep them in. In Joshua, there is sin in the camp as Achan seizes the plunder of Jericho and is killed. In Acts, Ananias and Sapphira lie to the Holy Spirit and die.

Both books are stories of conquest. In both instances it is Jesus Himself, the Captain of the Lord’s Host, who goes before His people in conquest. The difference is here — Joshua, at God’s command, fights with a literal sword. The apostles, at God’s command, fight with the Word of the Lord. Because we are worldly, we find the Joshua story more dramatic, the new covenant context a toning down of the war. The reality is far different. The warfare is intensifying rather than waning, the stakes growing more deadly. Now it is clear that it is not a question of dead bodies but of dead souls.

For all the parallels between the books of Joshua and Acts, there is this difference as well. Joshua finished his conquest. The land was subdued under his leadership. In the book of Acts, the war begins in Jerusalem, spreads to Judea, and from there to Samaria and the outermost parts of the world. Never, however, has this battle ended. Indeed, it will not end until the end. Jesus is bringing every enemy under subjection. He is conquering the whole of the promised land (the earth), not a narrow strip of land in the Middle East.

It is because the battle continues that we must continue to hear the battle call of our Lord. From the mount He commanded us to set aside our worldly worries and set our hearts on the battle. He commands of us the same. He’s drafted us into His army not as the war is cooling down but as it is heating up. And He has equipped us not with sword and spear but with that spirit of liberty that is ready to die. He has not called us to go out and kill the enemy but to die for the enemy that they might be won. He has called us to follow His supreme example.

The “bloodthirsty” God of the Old Testament, we’d be wise to remember, wisely, rightly, executed the guilty. He never practiced an uncontrolled fury. He never punished the innocent with the guilty, for in the Old Testament there were no innocent. The next time we are tempted to fall for that folly that sees God getting soft in the New Testament, we need to remember this: Only once did God kill an innocent man. And that was in the New Testament.

In the new covenant, it is we who are called to be bloodthirsty. We do not subdue His enemies with carnal weapons but with spiritual. Joshua’s soldiers were sustained by the bread from heaven. So are we. Their thirsts were sated by the rock that was struck. Our thirsts too. We must hunger for His body and we must thirst for His blood. We must, if we would conquer in His name, conquer in His way — by dying to ourselves, by picking up our cross.

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Guest Post from Dutch Theologian, Linus Van Pelt

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The Spirit of Christmas Presents: A Christmas Tradition

This week’s Special Christmas Eve Podcast

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Quick to Listen, Slow to Speak, Slow to Become Angry

Movements move, eventually, off the mark. This may be because movements require two dangerous but potent ingredients- single-mindedness and certainty. One does not give birth to a movement while spinning multiple plates. One doesn’t change the collective wisdom of the world from a position of uncertainty. These two ingredients, however, have a rather short shelf-life, inevitably souring into tunnel vision and arrogance.

A reformation is a movement of sorts, but for it to succeed it needs to steer clear of such spoilage. The Bible gives us the antidote in reminding us to be quick to listen, slow to speak and slow to become angry (James 1:19).

What though are we to be listening to? First, we are to listen to the Word of God. One of the distinguishing qualities that sets Reformation apart from Revolution is that the latter always wishes to start from scratch, to tear down everything that had come before. The former recognizes that our past, like our present and our future, is a mixed bag. Where the church remains faithful to God’s Word, we are called to agree. We don’t toss it aside to make room for our own ideas.

Second, we are to listen to our fathers. Rome made the mistake of ascribing infallibility to church tradition. The radical reformation made the mistake of tossing the wisdom of our fathers overboard. The magisterial Reformers rightly found a balance. We ought to follow in their footsteps. We ought to honor our fathers, while being careful not to venerate them.

Third, we need to listen to those we are seeking to serve. The very purpose of Reformation, in the end, isn’t the increased health of institutions but the growth into godliness of the people in those institutions. The sheep know the voice of their Great Shepherd. Under-shepherds, on the other hand, must also know the voice of their flocks. This is one way we steer clear of the dangers of movements.

Luther led the Reformation not to make a name for himself, but for the sake of the souls under his care. Every moment he devoted translating the Bible into the German vernacular was a moment he didn’t give himself to grandiose abstract disputations. He set aside feeding his ego that he might be used to feed His sheep.

Finally, we need to listen to the voice of the Spirit of God. We are commanded to walk in the Spirit, to be led by the Spirit. When He speaks we not only must listen, but must act. He speaks to those sins we must become convicted of. Likewise He speaks to the needs of others we must seek to meet. He speaks of the glory of the Son that is our guiding light and our reason for being. And He speaks the words that He would have us to speak to the watching world. He speaks the words that assure us of the love of the Father for us. Two ears, one mouth. Good counsel.

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Bible Study Tonight: To Be As Children: The Call to Maturity

Bible Study, Tonight: To Be As Children: The Call to Maturity

Bible study at 7:00. Dinner at 6:15.

We air the study on Facebook Live (RC-Lisa Sproul). Within a day or two we post the video of the study right here for those who would like to watch on their own schedule.

Our study considers God’s call that we be as children. Tonight- The Call to Maturity

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Why doesn’t God save everybody?

The idea that God chooses not to save everybody is horrifying to some. That His desire to save everybody is trumped by a desire to leave room for free will horrifies me. I have a hard time imagining the damned complaining about the heat but finding some consolation in the blessings of their free will.

God has the power to save all people. The value of the suffering of Christ is sufficient to cover all the sins of all God’s people. Protecting man’s free will is not something the Bible says God has the least interest in. So why?

The Bible tells us, explicitly, and clearly why. It says, “What if God, wanting to show His wrath and to make His power known, endured with much long-suffering the vessels of wrath prepared for destruction…” (Romans 9:22). God doesn’t save everybody because He wants to show His wrath and make His power known. Now He also delights to show His grace, as the text says, “…and that He might make known the riches of His glory on the vessels of mercy which He had prepared beforehand for glory” (verse 23).

This verse does nothing to shroud or push back against the verse before. Paul is explicitly, by using that word “and” denying this argument- that hell must exist that we might know the glory of our redemption. Hell is the black velvet on which God places the diamond of His grace. No, hell doesn’t exist to make heaven more glorious. It exists to manifest the glory of the One who made heaven and hell.

Hell isn’t a necessary evil. It isn’t the result of the dark side of God that He’d rather we not know about. It is something that glorifies Him, which means, in turn that it is something that He glories in. That we find that puzzling reveals just how worthy we are of hell. That we think it unseemly that people are in hell, rather than think it shocking that people are in heaven shows why we all deserve to be in hell.

It also explains why Paul had to explain, once again, the very nature of grace. The moment we come to believe it is owed, or necessary is the moment it stops being grace. Paul writes,

“What shall we say then? Is there unrighteousness with God? Certainly not! For He says to Moses, ‘I will have mercy on whomever I will have mercy, and I will have compassion on whomever I will have compassion.’ So then it is not of him who wills, nor of him who runs, but of God who shows mercy. For the Scripture says to the Pharaoh, ‘For this very purpose I have raised you up, that I may show My power in you, and that My name may be declared in all the earth.’ Therefore He has mercy on whom He wills, and whom He wills He hardens” (Romans 9: 14-18).

I understand that this truth is difficult for us to swallow emotionally. It is not, however, difficult to understand intellectually. It is instead clear, simple. Our duty is to get our hearts in line with our minds, and to glorify Him for all that He glories in, all that He is.

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Being Still: A Heart’s Embrace of His Sovereignty

The children of God are rather different from the children of men. We have been reborn by a sovereign God. They have not. His children have been redeemed by a sovereign God. They have not. We are being remade by a sovereign God. They are not. Despite these things that distinguish us, that set us apart, there are yet ways where we are very much like those outside the kingdom.

We, both inside and outside the kingdom, have drunk deeply of the modernist conceit that we are defined by what we know. Thus, we think the difference between us and them, between sheep and goats, is a matter of knowledge. We are those who have been blessed to have the truth revealed to us. Once those outside the kingdom have the truth revealed to them, we seem to think, they will become just like us.

Jesus dispelled this nonsense. He directed His harshest words at the scribes and Pharisees, the most widely read, the most in the know. What separates isn’t that we know that Jesus is the Son of God, the promised Messiah. Nor that we know He suffered the wrath of the Father in our place on the cross. Not that we know that the third day He rose again. The Devil himself believes all those things. The difference is that we not only know these truths but trust in them, cling to them, depend upon them.

Now, inside the kingdom of God, among His children, there are still differences. We who are Reformed, or Calvinists, know that we have been reborn from above. Others affirm that they were reborn from within. We know that we have been sovereignly redeemed. Others affirm that they cooperate with God in their salvation. But once again, we who are Reformed make the mistake of thinking that it is what we think that separates us from our less-than-Reformed brothers. We think it is because we know that God is sovereign and that if they will but be so informed, they will join us.

This too is nonsense. Our calling, in the end, isn’t merely to affirm that God is sovereign, but to rest in that sovereignty, to trust in it, to cling to it. Which means, in turn, that we ought not to worry. God’s wisdom literature draws for us a stark contrast between how those within and those without deal with fear. Solomon tells us that “the wicked flee when no one pursues, but the righteous are bold as a lion” (Prov. 28:1). The difference is not that the wicked don’t know there’s nothing to be afraid of, but the righteous have been informed.

Nor is it that the wicked are well aware of the dangers and are afraid, but the righteous overcome those fears. The distinction runs on two difference tracks. The wicked have fear when they need not. The righteous have courage even in the face of danger. A leaf rustles, and those outside quake. Whereas the godly man finds himself in the valley of the shadow of death, and he fears no evil. What sets us apart from them is that they are craven cowards, while we are, at least we’re supposed to be, courageous heroes. The difference is found in actually believing in, trusting in, resting in the sovereignty of God.

How can we move from simply affirming the sovereignty of God to resting in it? We rest in His sovereignty when we remember not just that He is almighty, but that the Almighty loves us with an everlasting love. Because He is with us in that valley of death that we do not fear. It is because He has prepared a table in the presence of our enemies that we can be assured goodness and mercy will follow us all the days of our lives. Our fears in the end are grounded in either a failure to believe in His strength or a failure to believe His gospel. The solution is to believe both.

If we’re seeking first His kingdom, and if we know that He’s bringing all things under subjection, what could we fear? This, in the end, is why we are more than conquerors, why we not only have the courage of a lion, but have the courage of the Lion of the tribe of Judah. Should we not be of good cheer, knowing that He has already overcome the world? And He has made us His own, just as the psalmist describes (46:8–11):

Come, behold the works of the Lord, how he has brought desolations on the earth. He makes wars cease to the end of the earth; he breaks the bow and shatters the spear; he burns the chariots with fire. Be still, and know that I am God. I will be exalted among the nations, I will be exalted in the earth! The Lord of hosts is with us; the God of Jacob is our fortress.

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