In his mercy and by his grace, God has dealt with our sin problem: “For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God” (2 Cor. 5:21). Positionally, by God’s grace through faith in Christ we are perfectly righteous. Practically, through his Spirit we are enabled to live in obedience to him. And while in this life under the sun, we battle our sinful flesh, Christ is preparing a place for us where the inequities of this life are not true, where the righteous don’t die, where there is no folly nor sadness because sin no longer is. This is the Christian hope, that in the final consummation, we will hear from heaven “Behold, I am making all things new” (Rev. 21:5), and on that day everything sad comes untrue.
Category Archives: Sermons
Trust Him for His Grace
The crook in our lot is often not plain to our sight, because we live here, under the sun: “For now we see in a mirror dimly,” Paul explains, “but then face to face.” Now I know in part; then I shall know fully, even as I have been fully known” (1 Cor. 13:12). This side of glory, we do not, we will not, we cannot see God’s sovereign purpose in what he has ordained. And if we interpret this through the folly of unbelief, we will wallow in vanity and dive deeper in despair. But if we trust the Lord, for our good and his glory, we will rest contented in his loving provision, even in adversity.
God knows what is to come because he has ordained it. God knows what is good for us because he ordained that too. Let us trust him for his grace.
Riches I Heed Not
If you think that people are basically good, then Solomon says to come look at this province where the poor are oppressed. If you think that people are basically good, come see what they can do in the absence of justice and righteousness. If you think that people are basically good, then Solomon says let me show you how corrupt government can be. Even in a country where the king cultivates the land to help feed the hungry, there will still be people who manipulate power for their own gain and the oppression of the vulnerable. If you think that people are basically good, then you are not only naïve but uninformed, “for all have sinned and fall short of the glory of God” (Rom. 3:23).
With Reverence and Awe
In his book The Rise and Triumph of the Modern Self, Carl Trueman describes the age in which we live as “a world in which it is increasingly easy to imagine that reality is something we can manipulate according to our own wills and desires, and not something that we necessarily conform ourselves to or passively accept.”[2] We perceive it to be a world of our making, not God’s. This should not surprise us. Though it seems insignificant, the Disney movies that children grew up watching told them they could be anyone they wanted to be if only they followed their heart. Who knew they would take this mantra literally in interpreting human sexuality? But personal perceptions of self-creation and autonomy are prevalent not only in modern views of sexuality but a myriad of other matters, including Christian worship.
The Tie That Binds
It would appear that this fourth chapter is an assortment of unrelated topics. But upon closer inspection, we see a repetition of introductory phrases, “better than,” carried onward from the previous chapter. Solomon is clearly building his argument, which he will carry forward to its conclusion at the end of the book. But this chapter, short as it is, is not merely a building block, but a thematic treatise. It has an important message for us, especially in the church today, even this church today.
Dust to Dust
“For everything there is a season, and a time for every matter under heaven (3:1), Solomon says, all of which is upheld, directed, disposed, and governed by God’s “most wise and holy providence.”[2] This does not mean that the child of God knows or understands everything. Though God has “put eternity” into our hearts, we cannot “find out what God has done from the beginning to the end” (3:11). Such is our human limitation: how we see often lacks a providential perspective, and even what we see is jaded by “the remnants of sin abiding in every part” of our flesh.[3] We see, for example, injustice in the world and unrighteousness seems to run rampant, but does this imply that God is neither just nor righteous?
He Has Done It
In the third chapter of Ecclesiastes, Solomon begins with an introductory statement followed by a poem of 28 topics, 14 pairs, comprised of multiples of seven, the biblical number of perfection or completeness, which Solomon uses to describe the seasons and times of this life we live “under heaven.” Each of the fourteen pairs is presented, line by line, using a poetic technique called a merismus, in which two opposites are coupled expressing both and everything in between.[2] For example, to say “a time to be born, and a time to die” is to say there is a time for beginning, a time for ending, and a time for everything in between birth and death. The poem is not Solomon’s attempt at a comprehensive listing of everything we encounter in this life but a poetic elaboration on his introductory statement: “For everything there is a season, and a time for every matter under heaven” (3:1).
God-centered Worship
In explaining our familial relationship with God in Christ to the Galatians, Paul provides one of the most succinct yet elegant statements of the Trinity. Here we see clearly the distinct Persons of the Trinity: “God sent forth his Son … And … has sent the Spirit of his Son …” God the Son was sent from God the Father for the purposes of redeeming his elect through the atoning work of God the Son, applied to us by God the Hoy Spirit. In considering this in the context of redemptive history, John Calvin explains, to the Father “is attributed the beginning of activity, and the fountain and wellspring of all things; to the Son, wisdom, counsel, and the ordered disposition of all things; but to the Spirit is assigned the power and efficacy of that activity.”[2] What we refer to simply as our “salvation” is a glorious trinitarian testimony, which should lead us rightly to worship, as the Holy Spirit “with the Father and the Son together is worshiped and glorified.”[3]
The Goal of Our Election
In conclusion, let us consider a few ways in which we witness the Holy Spirit’s work in our holiness. First, the Holy Spirit’s work in our holiness is witnessed in delivering us from the “desires of the flesh” (2:16). Since our flesh has been crucified, the Holy Spirit turns our desires from the things of the flesh to the things of the Spirit. This doesn’t mean that the desires of our sinful flesh are eliminated. Surely, the desires of the flesh lurk in the dark recesses of our sinful flesh, but the Spirit leads us away from those dark corners into the light. The Holy Spirit directs us to what we rightly “want to do” (5:17) in Christ. And when we do this we build holy habits, not by self-reliance but Spirit-dependence.
Why Work?
If God has created us to work for his glory, how should we then work? First, Solomon says, enjoy your work and the fruit of it, because both are a gift from the hand of God. Rather than fretting over what would become of all his work, Solomon learned to consider God’s gift of today: to eat, to drink, to enjoy what God has given. In looking back on the perils of his work and the subsequent fruit of his labors, Martin Luther did not recount how arduous his work was but instead said, “I simply taught, preached, and wrote God’s Word; otherwise I did nothing. And while I slept, or drank … beer with my friends … the Word [did its work].”[7] Work hard, find enjoyment in it (as best you can), and then enjoy a meal and good drink with friends, thanking God for his gracious providence, “for apart from him who can eat or who can have enjoyment”? (2:25).
Planter, Pastor, Preacher 