Background on Proverbs

Author

Proverbs 1:1 presents Solomon as the primary author of the book, but there are other writers as well, such as Agur and Lemuel.

Theme

Godly wisdom helps us to understand and navigate the broken, sin-filled world around us by con-forming ourselves to God’s pattern for creation.

Background

Solomon, the son of David, is the primary author and/or collector of the proverbs within Proverbs, and the Bible certainly paints him as being qualified. After becoming king of Israel, 1 Kings 3:3-15 tell of God appearing to Solomon in a dream, asking what he desired. The young king asked the LORD for wisdom to lead Israel, which was a wise request itself. From then onward, Solomon became known for his great wisdom, so that people from all over the earth came to hear his words (1 Kings 4:34). With his understanding, Solomon spoke 3,000 proverbs and composed 1,005 songs. Many of those proverbs are no doubt within this book.

But the Proverbs is not the sole work of Solomon. The book, as we have it today, was not complete until more than two hundred years after Solomon’s death. We know this because King Hezekiah (one of Judah’s most godly kings) compiled more of Solomon’s proverbs about a dozen generations later (25:1). We know nothing about Lemuel and Agur nor of the anonymous authors of 22:17-24:22 and 24:23-34. Thus, Proverbs began to be composed with Solomon, was still being compiled in Hezekiah’s day, and might have been finished as late as the Babylonian exile. This vast time frame should remind us that God’s wisdom transcends the ages, speaking and guiding whomever has ears to hear.

Purpose

The purpose of the book of Proverbs is to teach us “to know wisdom and instruction, to understand words of insight, to receive instruction in wise dealing, in righteousness, justice, and equity; to give prudence to the simple, knowledge and discretion to the youth (1:2-4).” Proverbs aims to increase the learning of the wise and to give guidance to the one with understanding. This book wants to make us wise, to give us the skills and understanding to navigate life in a way that pleases God.

Principles for Understanding Proverbs

Proverbs can be a very difficult book to understand well, so before we begin our dive into the book, here are a few principles to keep in mind while studying Proverbs.

First, Proverbs is divided into two major halves. The first half (chapters 1-9) are an introductory course of on biblical wisdom, with Solomon writing to us readers as a father teaching his son. Although these paternal speeches form the bulk of the first nine chapters, we are also treated occasionally to speeches from Lady Wisdom. Because of this teaching pattern, it is important for us to approach these chapters as students ready to learn wisdom from experts.

Second, Proverbs are principles, not promises. Many parents can testify that Proverbs 22:6 is does not always happen. Proverbs show us how things should work within God’s creation, but they are not guaranteed. Ecclesiastes and Job show us how biblical wisdom is applied to these situations when life goes against what we expected.

Third, Proverbs cannot make us wise, only God can. Even though Proverbs is the book of biblical wisdom, they cannot make us wise themselves. We must rather pray for God to use His Word to make us wise, but without His illumination, these words will never change or impact our hearts.

Fourth, Proverbs are not lifehacks to apply immediately; they require wisdom to use properly. Too many people think of Proverbs as being full of sayings that can be grabbed without context and applied to life’s various situations. This approach fails to realize the importance of Proverbs using nine chapters to introduce the concept of wisdom before launching into the proverbs themselves. In fact, Proverbs speaks against trying to use these wise words without wisdom: “Like a lame man’s legs, which hang useless, is a proverb in the mouth of fools (26:7.” Or “Like a thorn that goes up into the hand of a drunkard is a proverb in the mouth of fools (26:9).”

Fifth, there are multiple types of literature within Proverbs. Verse lists four types of literature with Proverbs: proverbs, sayings, words of the wise, and riddles. Proverbs are the bulk form of literature present in the book. Most often proverbs are composed in a parallelism format, meaning they have two lines that reflect upon each other. There is plenty of debate over what exactly sayings and words of the wise refer to. Proverbs 22:17 begins a section of thirty sayings that are called the words of the wise, so maybe the two terms are generally interchangeable. Most commentators agree that riddles within Proverbs refer to texts like Proverbs 30:18-19: “Three things are too wonderful for me; four I do not understand: the way of the eagle in the sky, the way of a serpent on the rock, the way of a ship on the high seas, and the way of a man with a virgin.” These are obviously not riddles as we have them in the English language; instead, they are sayings that are purposefully ambiguous and we are meant to search out their meaning.

Advertisements

Tools for Bible Study

Serious study of any ancient document will require resources and tools that help to enrich one’s understanding of the text. The Bible is no different. As both a cohesive and complete revelation of God to humanity and a library of literary masterpieces, the Bible has consumed the lifetime focus of some of history’s most brilliant minds, and yet within it lie countless treasures still to be mined.

Thankfully, tools to aid studying the Bible have never been more accessible than they are today. Since I use many of these resources in order to prepare a sermon each week, I’ve thought that it could be helpful to make a short list of the ones I tend to frequently use. So whether you are called to preach the Word, teach in a smaller setting, or just want to understand the Bible better, here are a few tools for your toolbelt.

ESV Website

First up is the English Standard Version website. I read and preach from the ESV because I love its “essentially literal” interpretation and its poetic readability. Although I preach from a physical Bible, I rarely read or study from one; instead, I use the website or app. Furthermore, you can also access the ESV Study Bible (although it must be purchased or accessed via a code in a physical Bible), which is the best Study Bible that I have found.

Study Light

For purchasing individual commentaries, I typically consult this page, but for the classic commentaries, I use Study Light. The commentaries of Calvin, Henry, and Gill are always solid recommended readings.

Blue Letter Bible

I know that Blue Letter Bible features a lot of study resources, but I really only use it for two purposes: reading multiple translations of a verse and doing word studies of the Hebrew or Greek.

Open Bible’s Topical Bible

Open Bible has a searchable Topical Bible in which verses are voted as relevant to a particular topic by the site’s users.

Logos

The beauty of Logos is that it has all the functions of those other websites and more. It’s essentially an all-in-one source of Bible study tools. If that sounds of interest to you, then purchasing a package may be a valuable investment. I have the basic package (and I certainly understand the appeal of the software), but I rarely use it. I prefer to keep my Word document and the ESV website open while I am studying, and I open tabs to other websites as needed. But that’s just my preferred interface. Logos can be of tremendous value to you if you dive all in, but it is by no means necessary for seriously studying God’s Word.

Why Advent?

The Bible is a story. In fact, it is the Story, the true myth, the architype that is woven into who we are as people. It is the story that we all long for, even those who have yet to hear it and those who reject it. It’s the story that we continue telling. The story of a paradise lost, of brokenness in need of repair, of betrayal and treason, of rescue and redemption. It’s our story, the story of Who made us, what went wrong, and how He fixed it and will fix it permanently.

Advent is intrinsicately about that story. Meaning coming or arrival, Advent is typically used to refer to the miracle of the incarnation of Jesus Christ, the moment when God came down to rescue His people from the plague that we wrought upon creation: sin. That infant in a manger some two thousand years ago was God of God, Light of Light, very God of very God.

God became man. Divinity and humanity mysteriously complete in person of Jesus of Nazareth.

Without this advent, the rest of the story collapses. The crucifixion, resurrection, and salvation all hinge upon Jesus being both God and man, the perfect high priest and only true mediator between the Creator and His rebellious creatures.

The season of Advent is an opportunity to immerse ourselves once again in the Story, to marvel anew at the sheer audacity of God’s plan, to be awestruck once more by the vast treasure of our redemption.

But it is also a time to refresh our anticipation for Christ’s return, the second advent. The decisive battle was won on the cross, but the war has yet to conclude. Like the Old Testament saints, we await still our coming King.

May the LORD, thus, draw you into a deepened sense of wonder over Christ’s incarnation and gospel this Advent.

May you long for Christ’s return with same confident anticipation as those who eagerly awaited His first coming.


Depressing Joy: a thousand year search for meaning

Back in 2012, I taught through the books of Ecclesiastes and Philippians together, attempting to show how they both present that true joy is only found in Christ. Since I am now preaching through them again (finishing Ecclesiastes this Sunday), I’m sharing the essay that I wrote in 2012 to explain the connection between these two books.


The nature of joy should not be mysterious to us, yet it often is. C. S. Lewis claims, in the book Surprised by Joy, that pleasure, happiness, and joy share a commonality. This common trait, Lewis remarks, is that after one has experienced them he or she will spend the rest of their life searching for them again. However, though they share this link, joy is significantly different from pleasure or happiness. For instance, the alluring aspect of happiness and pleasure is that they are both enjoyable, yet that very enjoyment of happiness and pleasure is meant to be found within the context of joy. The word “enjoy” means, after all, to find joy in something. Thus, joy is the means by which and the purpose to which we are meant enjoy pleasure and happiness. We often seek happiness and pleasure themselves as sources of joy, but if we sought joy first, then we would already have the context for accepting pleasure and happiness. Joy should be given primacy. Happiness and pleasure could best be described as momentary glimpses of joy, whereas joy is a state of being that transcends throughout the emotional spectrum. Thus, we can be joyful and happy, but we can also be sorrowful and full of joy.

The lasting appeal of joy, I believe, derives from its interconnection with satisfaction. When we are joyful, we are satisfied. Or, it could better be said that when we are satisfied, we are joyful. As Moody notes, “if man is dying for want of bread, and you give him bread, is that going to make him gloomy?” Most, if not all, of our negative emotions can be traced to an outcome that deviated from our original desire. I will not enjoy a meal fully if it is Chinese food and my desire was for Mexican. When our desires are fulfilled, we find joy and satisfaction.

The implication of this thought is enormous because most people strongly desire to live a satisfied life. We often long, deep within our souls, for a joy that gives us true satisfaction and contentment, and we are best able to find that joy by seeing our desires fulfilled. However, if our greatest desire is to achieve joy and satisfaction, then such joy can only be found by finding… joy. And it is within this vague cycle of sought-out meaning that many throw away their search for joy. They become lost in the quest for satisfaction and, as a result, pursue one source of fleeting pleasure after another. Instead of finding lasting joy, they do their best to be satisfied with lesser things, with mere hints of the meaning and contentment that could be had.

This triviality is not lost on God nor on His chosen people throughout history. In fact, there two books within God’s Word that search out and answer how we might find a meaningful and satisfied life. The first of these is the book of Ecclesiastes. Written by Solomon, the king of Israel after succeeding his father David, Ecclesiastes is traditionally believed to be his dying thoughts. After living a life of unparalleled wealth, pleasure, and wisdom, Solomon wrote what many consider to be the most hopeless and depressing book of the Bible.

It is easily understood how one can arrive at such a conclusion. The bulk of Ecclesiastes is Solomon presenting various avenues of hope only to describe their shortcomings. However, the overarching vanity in life is not Solomon’s ultimate purpose for the book. Instead, Solomon hopes to reveal the Source of lasting joy and satisfaction, but he does this primarily by showing how other methods fail to offer such joy. In fact, the Israelite king repeatedly states that there is nothing better in life than to enjoy what you have been given by God.

Wait.

Surely the search for lasting joy cannot be that simple.

Are we meant to simply have joy?

Well, Solomon does give an answer for the Source of joy: God. The conclusion of Solomon’s life is that enjoyment, and thus joy, only comes from God. Nothing else gives such lasting satisfaction. Therefore, we must understand that Ecclesiastes is, at its core, about joy and the Giver of joy.

The second book is the widely hailed epistle of joy: Philippians. Paul’s Epistle to the Philippians was written towards the end of his life as well. Over the course of his letter, Paul primarily urges the church in Philippi to rejoice (another word derived from joy), despite the church and Paul himself experiencing persecution. In fact, Philippians was written while Paul was imprisoned for declaring the gospel of Jesus. But even though Paul was sitting in prison awaiting his death, he wrote with supreme confidence that he had found the complete and total meaning of life: “to live is Christ.” Furthermore, Paul’s central focus upon Christ gives contentment and joy in any situation and grants him the ability to view death as gain. The joy of Christ delivers unparalleled joy and satisfaction, while stripping away the sting and fear of death.

Though Solomon and Paul were separated by roughly a thousand years, the central theme of both Ecclesiastes and Philippians remains eternally tied together. These two godly and wise men present to us a thousand year, Spirit-inspired look at humanity’s quest for meaning, satisfaction, and purpose in life. But even more importantly, they present the answer to that quest; therefore, over the next couple of posts, we will explore the connections and relations between these two beautiful, but challenging, books.

Two Roads

A belief that I hold is that there are two paths to hell. If eternal judgment is your desired destination, rest assured that you have at least two choices to take: the road of the “sinner” or the road of the “religious.”

You see, the only method of actually securing the eternal wrath of such a loving God is to follow your own prideful heart, to reject His grace and His Son. This is the only means of sealing one’s damnation because we know that anyone who turns from their sins and follows Christ shall be saved.

However,  though pride is the only means of earning a hellish afterlife, such a life plays out in two broad forms, both are methods of proclaiming your own glory instead of God’s. As one could probably guess, both of these views are discussed in Ecclesiastes and Philippians.

First, you can become a “sinner” and adamantly reject the inherent moral compass that God has placed within us. This way of life will almost always become some form of the philosophical thought known as hedonism. This is because, as stated above, pleasure gives us a sense of enjoyment, which we will often relentlessly pursue. When we are centered upon ourselves entirely and deny any real morality, we will seek our own happiness through various means.

In Ecclesiastes, Solomon gives us the very epitome of this “sinner” approach to life. His hedonistic quest is listed in the second chapter and is basically a dream fulfilled to anyone. Is music enjoyable? Solomon hired his favorite singers and musicians to play personally for him, whenever he wanted. How about laughter? He had the best comedians around him at all times. Animals? He had the best farms and his own personal zoo. Money? Solomon made 666 talents of gold each year just for being king. That would be a salary of about $750,000,000 in today’s currency! With all of his possessions included, Solomon is widely considered to be the wealthiest person to ever live. How about sex? He had 700 wives and 300 concubines whose only job was to satisfy any fantasy that the king had. Most men today would have great difficulty building a virtual harem that large, let alone an actual harem! He ordered the building of one of the wonders of the ancient world, the temple in Jerusalem. His philanthropy was also unmatched. Surely all of those activities gave him pleasure!

And actually, it did.

But it was only a fleeting, momentary pleasure. Disillusioned by the inability to find lasting satisfaction in any of those avenues, Solomon gives himself over to despair in the very same chapter! Though he sought joy, the end result is nothing but depression.

Or we could choose to become “religious.”

This route is no less prideful than the “sinner’s” road, though it often appears to be so because of the false humility that likely follows. In many ways, this path is no less hedonistic than the “sinner.” While “sinner” ignores the moral laws and seeks pleasure outside of them, the “religious” accepts morality and hopes to find pleasure in being a good person. Following this route, our satisfaction becomes contingent upon our good works.

In Philippians, we find this other path toward damnation played out. In the third chapter, Paul gives us his religious credentials. Paul was born into one of the more prominent tribes among God’s chosen people. When it came to obeying the laws that God gave to the Israelites, Paul was a Pharisee. This group literally devoted their entire lives to obeying God’s Word, and Paul was quickly becoming one of the best. Another aspect of religiousness is passion, or zeal. Many today will argue that it does not matter what you believe so long as you believe with your whole heart and passion. Paul had unrivaled zeal, displayed in the fact that he killed those considered to be heretics. It is difficult to imagine a greater passion than the willingness to kill for your beliefs. And interestingly enough, Paul does not say that this failed to give him pleasure or satisfaction. In fact, this form of life can certainly lead to a fulfilled existence; however, the end result will not be even remotely pleasant. Jesus informs us that at the end of time many will stand before Him and confidently sight their resume as justification for their entrance into God’s presence. Shockingly, they will promptly be denied. Why? They will be sent away because all of their efforts were for their own pride and glory, not the glorification of Christ.

Nevertheless, Paul does not reiterate Jesus’ words. He does not even state that all of his best efforts were in vain. Instead, he is more concerned with what he has found to be the greatest source of pleasure and meaning, which consequently is the same conclusion that Solomon also arrives to at the end of the second chapter in Ecclesiastes. Solomon’s claim is that the ability to enjoy life is a gift from God, and Paul’s conclusion is that everything else pales in comparison to Jesus Christ. Solomon’s hedonism and Paul’s hedonistic legalism both spring from the sin called pride and its rebellion against God. Yet both also find their hope and true joy in God and the radiance of His glory Jesus Christ.

Finding Contentment

Yet even if hedonism and religious legalism are both truly dead ends, we are forced to ask once more why people pursue these ends.

Why do we relentlessly chase after the pleasures of hedonism to the degree of ignoring our God-given conscience?

Why practice the asceticism found within religious legalism so that precious little happiness and pleasure is left in life?

Both roads are meant to accomplish the same end: contentment. A satisfied, fulfilled, and purposeful life is the goal to which almost every philosophical outlook aims. Most of us seek to live a life that is full of meaning, a life that has not been wasted.

Solomon, with all of his divinely granted wisdom, was no exception. Ecclesiastes is the Israelite king’s reflection on all of the various quests that he explored to find this contentment, this meaning in life. Though he pursued many possible means toward that end, the thesis of Ecclesiastes is that he only found one path that leads to true meaning and satisfaction in life.

In the twelfth and thirteenth verses of chapter three, Solomon states simply that there is nothing better than for us to “take pleasure” in all of our toil. He would rephrase this idea later by saying that we would do well to accept our lot in life. Thus, we have to wonder if such is the extent of Solomon’s wisdom. The wisest man to ever live, at the end of his life, reaches one conclusion: to find contentment and satisfaction in life, be content and satisfied with life.

Is the answer to the question truly the content of the question itself? Fortunately, Solomon grants us more to guide us than the advice of simply being content. Instead, Solomon reveals to us the Source of contentment. He concludes the verses mentioned above with this tell-tale phrase: “this is God’s gift to man.” From whence can such contentment and purpose in life come? According to Solomon, it can only come from the hand of God, gift to humanity that He alone can give.

Paul’s letter to the Philippian church is not without its parallel in this matter.

Given the apostle’s circumstances, it would be difficult to imagine how he could find complete and total satisfaction with life. He was locked away in prison, knowing that he could be executed at any moment. And this is after most of his missionary journeys, which saw him shipwrecked, beaten, stoned, and flogged. Luke the physician likely stayed by Paul’s side primarily out of necessity. After such difficulties and sufferings, is it possible for Paul to write about having contentment and satisfaction? Amazingly, he does!

In verse eleven of chapter four, Paul declares that he has learned “to be content” in any situation. Even so, this claim will inspire nothing but envy within us unless Paul is able to disclose the Source of his contentment. The thirteenth verse of the same chapter is one of the most famous and quoted verses of the entire Bible, and it is there that the answer is found. It is through “him who strengthens” that Paul finds the ability to be satisfied within difficult circumstances. We understand from the context of the letter and chapter that the “him” is Christ.

Therefore, Paul is making the same claim that Solomon made 1000 years prior. They have both found the same conclusion to one of life’s greatest questions, and the answer is that only God can give us contentment and satisfaction with life.

The Pursuit of Joy

We have now arrived at the Source of a content life. We have discovered that God alone, through Christ, is able granted us the satisfaction that our souls desire. However, if we stop merely at the Source of our satisfaction, then I believe that we will miss an opportunity to see the glory and goodness of God at work.

You see, part of the glorious nature of God’s gift of contentment is the means by which it is given. God, being God, could easily have granted us a form of contentment that offered no level of pleasure. He could have simply given us the ability to be completely satisfied with our lot in life, while also being quite unhappy. Yet, this is not how He chose to operate. God Himself is the Source of our contentment, but joy is the vehicle, the mode, through which His gift is given. This thought gives heart to what was discussed at the beginning: joy leads to satisfaction, which we know now to be because God ordained it as such.

In bringing the ideas of joy, contentment, meaning, satisfaction, pleasure, and happiness full circle, we may once again turn toward Ecclesiastes’ and Philippians’ persistent mentioning of joy and its derivative words.

Solomon continually reinforces that the only means of lasting value is enjoying life via the free gift of God.  Paul pleads throughout for the Philippians to rejoice in Christ, even in the persecution that they were experiencing. Thus, over the span of a thousand years, Paul and Solomon both urge, through radically different writings and lives, that finding enjoyment and rejoicing in God are the only means to achieving lasting contentment and satisfaction in life, and enjoyment and rejoicing can only come from God Himself.

Therefore, God is the Source, the Receiver of the means, and the Objective that we hope to arrive upon. In short, joy, contentment, and meaning are only in God the Father through Jesus Christ. The circular quest for purpose has but one answer: the One who is, in and of Himself, the Beginning and the End. He is the summation of the very purpose of our lives.

Thus, we enjoy and rejoice because He is good and sufficient, and in Him, we are completely satisfied. It is this biblical line of thinking that inspired John Piper to form this condensed description of his theology: God is most glorified in us when we are most satisfied in Him. Being satisfied in Him necessitates enjoying and rejoicing in Him.

All of this is to say that the chief end of both Ecclesiastes and Philippians is that immeasurable joy can only be found in God, which will lead to a content and satisfied life, and a life that is completely joyful in Him will be supremely glorifying to Him.  Let us, therefore, glorify Christ Jesus along with Solomon and Paul, for His glory will also become our greatest joy.

The Vanity of Jonathan Edwards

I read from Stephen Nichols (in Heaven on Earth: Capturing Jonathan Edwards’s Vision of Living in Between) that Jonathan Edwards was voted out of his church after moving the church to closed communion. The change backfired in part because Edwards failed to cultivate deep friendships within his congregation that would support him through such a major change. He certainly has such friendships, but they tended to be with other ministers via correspondence.

This struck me profoundly.

I’ve heard it said that some ministers are great preachers, while others are great pastors. The adage contains plenty of truth. While I would never call myself a “great” preacher, I certainly know that I am a better preacher than a pastor. Like Edwards, I am more comfortable around books than people. And while this was an area of failure for Edwards and an area of targeted growth for me, I can’t help lamenting the vanity of it all.

Edwards was a certainly a great writer and preacher. Indeed, he could be called one of the greatest American minds, and the benefit and blessing of his studies continue to endure. In fact, although I have yet to read anything by Edwards, I am a secondhand product of his legacy. Piper’s concept of Christian Hedonism played a significant role in reawakening my faith, and Edwards was a prime influence upon Piper’s development of that idea. Thus, in some ways, the Father used Edwards mightily through Piper to mold my faith.

But Edwards also succeeded in another realm: as husband and father. With eleven children, the Edwards’ home was busy to say the least, yet he made time to lead them in the Word and to open his home in hospitality. Nichols states:

All accounts concur: this was a home where love reigned (p. 42).

In short, Edwards succeeded as a preacher, writer, husband, and father, yet in part, he failed as a pastor. Of course, it is easy to write this off as being simply the will of God. Or we could call it yet another example of the scourge of humanity in a post-Genesis 3 world. After all, even the godliest of men had their failings. We’re broken people in a broken world. What’s new?

But have you ever really let that truth sink in?

Despite his best efforts and successes, Edwards will always be remembered as a flawed man with failures to his name (the owning of slaves being among the most glaring). Life is a balancing of many spinning plates, and some will break. We will never fully practice all of the doctrines that we believe. That inevitability is easy to understand but difficult to make peace with. Our greatest works are never enough to offset our failures because the failures don’t magically cease to exist. We will fail. Our efforts will never be sufficient. We cannot be good enough. We will never be enough. Attempting otherwise is a striving after wind. This is the vanity of life, and it is a grievous evil.

Of course, we say that is why grace is so wonderful. We are failures who cannot hope to truly succeed, but Christ’s death has paid the penalty of our sins while granting us His own righteousness.

This is the gospel, the good news.

Yet how often do we really let that bad news sink in first?

The gospel shines brightly against the backdrop of sin, brokenness, and despair, but I rarely take the time to truly despair of myself apart from Christ. This often leads to an underappreciated gospel.

But why did Edwards’ failure strike me so deeply?

I think it’s the combination of studying through the book of Ecclesiastes and feeling a similarity to Edwards. Like him, I am a husband, father, and pastor. I also feel the pull in my soul to write about the glories that I find in Scripture. And I understand the comfort of a richly composed page juxtaposed against the anxiety of being around others. I feel the same pull for time as him. How can I maximize my efforts as a husband without neglecting my children? How can I be a great preacher without neglecting the necessity of pastoring? How can I prioritize writing without compromising every other arena of life? When my body is laid in the ground, what areas of my life will be remembered as triumphs? Which will be my greatest failures? What actions of mine will stand as an eternal testament to my sinfulness? If Ecclesiastes teaches anything, it’s that this is all vanity, futile and a grievous evil.

As briefly mentioned, stewing in this vanity helps my perception of grace. All too often, I claim that I live for the glory, worship, and exaltation of God, but my motives are all too self-aggrandizing. Cognitively, I know my sin and my need of a savior, but there must be a hole in my heart because that truth continues to leak out.

The glories and exaltation of self are a mirage, careful compositions that are littered with clashing chords. I think of myself as Mozart when I am little more than a toddler slapping the keys. God, however, has been playing greatest masterpiece ever designed, and by His grace, I am given the honor of being used as a single note within that magisterial symphony of history.

In Christ, we become instruments, failures and all, for magnifying His greatness.

O then for grace to see the vanity of self clearly that I might behold more of the glory of God in the face of Jesus Christ!

 

Thus in recognizing our lowliness, ignorance and vanity, as well as our perversity and corruption, we come to understand that true greatness, wisdom, truth, righteousness and purity reside in God.  – John Calvin

The Day Full of Butterflies (6 Years & Counting)

It was a day full of butterflies.

The ground outside stood muddied by rain, prayers and wishful thinking dried it no quicker.

So people gathered, and plans changed.

Under shelter, beams were raised, flowers planted, and lights ignited.

Soon a flood of faces filled the landscape, waiting for that moment, for the doors’ opening.

And they did open.

Beauty levitated past the onlookers.

Words, then, were spoken.

Promises were made, sealed with a kiss.

Por siempre y siempre, a moment of clarity within the emotions and colors that spun past our heads.

That’s how I remember it, at least.

To be honest, much of it was a blur.

So many faces and so much to do.

Not to mention the pressure.

I mean, after an entire year thinking about that day, your brain struggles to process it all, trying to keep important moments to recollect in your mental scrapbook for the years to come.

But it’s too much.

An overload of the senses.

A kaleidoscope of feelings and memories.

But I do remember your face.

I remember the fluttering of my stomach and the warmth of my face when you appeared.

I remember the butterflies fluttering up the Mount Everest of sugar.

I remember thinking, “I’m spending the rest of my life with this woman.”

Por siempre y siempre.

Of everything on that day, I remember you most of all.

You were, and still are, the lily in the midst of thorns.

The Meaning Above the Meaningless

Vanity of vanities, says the Preacher,
vanity of vanities! All is vanity.
What does man gain by all the toil
at which he toils under the sun?
Ecclesiastes 1:2-3 (ESV)

In these verses, Solomon proclaims that all is vanity. Or using other words, everything is meaningless. That statement is true, but there is a problem.

Saying that everything is meaningless is unavoidably a meaningful statement.

It’s like making the claim that there is no objective truth. It is a self-defeating proposition. By being true, it would also prove itself false.

Similarly, the Preacher says something of meaning, even while he claims that nothing has meaning. How do we reconcile this?

The key is the phrase under the sun.

Everything under the sun is meaningless. The things of this life, including us, are fleeting vanities, little more than blips on the radar of eternity.

If this is true (and it is), Solomon is able to utter this meaningful statement only because meaning exists somewhere beyond the sun.

We know, of course, that all meaning flows from the Author of life, Jesus Christ. Paul describes Jesus like this:

Colossians 1:16-17 | For by him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things were created through him and for him and he is before all things, and in him all things hold together.

Take a moment to allow the sweeping magnitude of those verses sink in.

ALL THINGS were created through and for Jesus, and He holds EVERYTHING together. In other words, the atoms that form my keyboard as I type this are held in place by Jesus.

Existence exists because Jesus keeps it existing.

This means that there is no reality outside of Jesus. If all things are held together in Jesus, then nothing exists away from Him. Everything, therefore, is meaningless without Christ because without Christ there is nothing.

With this understanding, Ecclesiastes’ life under the sun is a myth.

It is a fantasy, nothing more than a day dream.

We cannot actually live outside of God because He is the giver of life. Life without God is a fool’s quest since “in him we live and move and have our being” (Acts 17:28).

Attempting to avoid God is a striving after wind.

Ecclesiastes, therefore, does not need to be a depressing book. The Bible reveals to us the God who created the sun and gives meaning to all existence. He is the only source of true purpose, meaning, and satisfaction.

We do not have to embrace the meaninglessness of life, the abyss that stares back; we can follow and serve the Creator.

We can exchange the vanity of life under the sun for the fullness of abiding in Christ.