Ancient Remedies for the Ills of Modernity [TGC Podcast Ep. 421]

[music] [music] >> Welcome to the Gospel Coalition podcast, >> Welcome to the Gospel Coalition podcast, >> Welcome to the Gospel Coalition podcast, where we help to renew and unify the where we help to renew and unify the where we help to renew and unify the contemporary church in [music] the contemporary church in [music] the contemporary church in [music] the ancient gospel. Today's podcast is a ancient gospel. Today's podcast is a ancient gospel. Today's podcast is a talk by Bobby Jamieson on how to do talk by Bobby Jamieson on how to do talk by Bobby Jamieson on how to do evangelism according to Ecclesiastes. evangelism according to Ecclesiastes. evangelism according to Ecclesiastes. It was recorded at TGC's [music] It was recorded at TGC's [music] It was recorded at TGC's [music] Nashville chapter meeting. If you'd like Nashville chapter meeting. If you'd like Nashville chapter meeting. If you'd like more information on regional TGC more information on regional TGC more information on regional TGC chapters, visit tgc.org/chapters. Good to be with you, brothers. It's a Good to be with you, brothers. It's a joy and a privilege to address a room joy and a privilege to address a room joy and a privilege to address a room full of like-minded pastors who are full of like-minded pastors who are full of like-minded pastors who are united in the gospel and who are united in the gospel and who are united in the gospel and who are laboring together to faithfully preach laboring together to faithfully preach laboring together to faithfully preach and herald Christ and shepherd Christ's and herald Christ and shepherd Christ's and herald Christ and shepherd Christ's people. So, it's a privilege to be with people. So, it's a privilege to be with people. So, it's a privilege to be with you, a joy to be with you. Let me open you, a joy to be with you. Let me open you, a joy to be with you. Let me open this message in prayer and we'll jump this message in prayer and we'll jump this message in prayer and we'll jump right in. Heavenly Father, we thank you for this Heavenly Father, we thank you for this time. We thank you for this time to time. We thank you for this time to time. We thank you for this time to encourage each other and the labor encourage each other and the labor encourage each other and the labor you've given us. We thank you for this you've given us. We thank you for this you've given us. We thank you for this time to encourage each other with the time to encourage each other with the time to encourage each other with the truths of your word. Father, we pray truths of your word. Father, we pray truths of your word. Father, we pray that you would bless this time to equip that you would bless this time to equip that you would bless this time to equip us. Bless me as I consider again us. Bless me as I consider again us. Bless me as I consider again uh your word in the book of uh your word in the book of uh your word in the book of Ecclesiastes. Bless us. Help us to be Ecclesiastes. Bless us. Help us to be Ecclesiastes. Bless us. Help us to be strengthened for the work you've given strengthened for the work you've given strengthened for the work you've given us. Help us to have fresh eyes to us. Help us to have fresh eyes to us. Help us to have fresh eyes to perceive the beauty of the hope we have perceive the beauty of the hope we have perceive the beauty of the hope we have in Christ. We pray in Jesus' name. Amen.

As Matt mentioned and as you might have As Matt mentioned and as you might have experienced if you came to this last experienced if you came to this last experienced if you came to this last session a quarter ago, the kind of theme session a quarter ago, the kind of theme session a quarter ago, the kind of theme of these regional quarterly gatherings of these regional quarterly gatherings of these regional quarterly gatherings for now is equipping for evangelism. And for now is equipping for evangelism. And for now is equipping for evangelism. And so, in keeping with that, I want to take so, in keeping with that, I want to take so, in keeping with that, I want to take my cues from someone who's become an my cues from someone who's become an my cues from someone who's become an increasing help to me uh in thinking increasing help to me uh in thinking increasing help to me uh in thinking about apologetics and evangelism, that about apologetics and evangelism, that about apologetics and evangelism, that is the 17th century Christian is the 17th century Christian is the 17th century Christian philosopher Blaise Pascal. Pascal made philosopher Blaise Pascal. Pascal made philosopher Blaise Pascal. Pascal made notes for a big apologetic that he never notes for a big apologetic that he never notes for a big apologetic that he never finished cuz he died really young. Those finished cuz he died really young. Those finished cuz he died really young. Those are called his Pensées. Pensée number are called his Pensées. Pensée number are called his Pensées. Pensée number 12, Pascal writes, 12, Pascal writes, 12, Pascal writes, "Men despise religion. "Men despise religion. "Men despise religion. They hate it and are afraid it may be They hate it and are afraid it may be They hate it and are afraid it may be true. true. true. The cure for this is first to show that The cure for this is first to show that The cure for this is first to show that religion is not contrary to reason, but religion is not contrary to reason, but religion is not contrary to reason, but worthy of reverence and respect. worthy of reverence and respect. worthy of reverence and respect. Next, make it attractive. Next, make it attractive. Next, make it attractive. Make good men wish it were true. Make good men wish it were true. Make good men wish it were true. And then show that it is. And then show that it is. And then show that it is. Worthy of reverence because it really Worthy of reverence because it really Worthy of reverence because it really understands human nature.

understands human nature. understands human nature. Attractive Attractive Attractive because it promises true good. because it promises true good. because it promises true good. Now, only God can give the new birth. Now, only God can give the new birth. Now, only God can give the new birth. Only God can make these truths appealing Only God can make these truths appealing Only God can make these truths appealing to the fallen human heart by giving a to the fallen human heart by giving a to the fallen human heart by giving a new heart. And yet, we're all committed new heart. And yet, we're all committed new heart. And yet, we're all committed to the reality that God works through to the reality that God works through to the reality that God works through means. And so, I take Pascal to be means. And so, I take Pascal to be means. And so, I take Pascal to be laying out a particular pathway for our laying out a particular pathway for our laying out a particular pathway for our use of means in apologetics and use of means in apologetics and use of means in apologetics and evangelism. evangelism. evangelism. Show that the Christian religion really Show that the Christian religion really Show that the Christian religion really understands human nature. understands human nature. understands human nature. Show that the Christian religion really Show that the Christian religion really Show that the Christian religion really promises true good. promises true good. promises true good. Ecclesiastes does both of those things Ecclesiastes does both of those things Ecclesiastes does both of those things superlatively. superlatively. superlatively. It really understands human nature. It It really understands human nature. It It really understands human nature. It really promises true good. I think really promises true good. I think really promises true good. I think Ecclesiastes offers one of the best Ecclesiastes offers one of the best Ecclesiastes offers one of the best biblical examples of a kind of side biblical examples of a kind of side biblical examples of a kind of side pathway of evangelism through the heart. pathway of evangelism through the heart. pathway of evangelism through the heart. Ecclesiastes enters through the side Ecclesiastes enters through the side Ecclesiastes enters through the side door of the heart. And so, in this door of the heart. And so, in this door of the heart. And so, in this message, I'm not so much going to talk message, I'm not so much going to talk message, I'm not so much going to talk about doing evangelism from about doing evangelism from about doing evangelism from Ecclesiastes. Instead, in a way, I'm Ecclesiastes. Instead, in a way, I'm Ecclesiastes. Instead, in a way, I'm going to try to just do it. I'm going to going to try to just do it. I'm going to going to try to just do it. I'm going to try to model how I try to preach the try to model how I try to preach the try to model how I try to preach the gospel from Ecclesiastes. It's as if gospel from Ecclesiastes. It's as if gospel from Ecclesiastes. It's as if each of you had brought a non-Christian each of you had brought a non-Christian each of you had brought a non-Christian friend with you and I'm talking more to friend with you and I'm talking more to friend with you and I'm talking more to them than to you. So, I'm going to do it them than to you. So, I'm going to do it them than to you. So, I'm going to do it and then we're going to talk about it in and then we're going to talk about it in and then we're going to talk about it in the discussion time together.

the discussion time together. the discussion time together. My goal is to address both the My goal is to address both the My goal is to address both the discontents discontents discontents and the delights and the delights and the delights that our non-Christian friends and that our non-Christian friends and that our non-Christian friends and family and colleagues experience. I'm family and colleagues experience. I'm family and colleagues experience. I'm going to try to do two things with both going to try to do two things with both going to try to do two things with both the discontents the discontents the discontents and the delights. I'm going to try to and the delights. I'm going to try to and the delights. I'm going to try to show how Ecclesiastes show how Ecclesiastes show how Ecclesiastes out describes out describes out describes their discontents. It's as if it gets their discontents. It's as if it gets their discontents. It's as if it gets inside your head. It shows you the life inside your head. It shows you the life inside your head. It shows you the life you're living. How How did you know this you're living. How How did you know this you're living. How How did you know this is my experience? How did you know these is my experience? How did you know these is my experience? How did you know these are the things I'm struggling with? How are the things I'm struggling with? How are the things I'm struggling with? How did you put such a name to it and did you put such a name to it and did you put such a name to it and describe it so well? describe it so well? describe it so well? I'm also going to try to show how I'm also going to try to show how I'm also going to try to show how Ecclesiastes out explains Ecclesiastes out explains Ecclesiastes out explains their discontents. It actually shows a their discontents. It actually shows a their discontents. It actually shows a reason. It actually helps you get from reason. It actually helps you get from reason. It actually helps you get from this experience down to a deeper reality this experience down to a deeper reality this experience down to a deeper reality of what's wrong with me and what's wrong of what's wrong with me and what's wrong of what's wrong with me and what's wrong with the world. Out describe and out with the world. Out describe and out with the world. Out describe and out explain their discontents. And the same explain their discontents. And the same explain their discontents. And the same thing for their delights. Out describe thing for their delights. Out describe thing for their delights. Out describe them. them. them. Show you the Bible gets this. God gets Show you the Bible gets this. God gets Show you the Bible gets this. God gets this. It was his idea. Here's a name for this. It was his idea. Here's a name for this. It was his idea. Here's a name for the good things you're experiencing and the good things you're experiencing and the good things you're experiencing and here's a deeper reason than you've maybe here's a deeper reason than you've maybe here's a deeper reason than you've maybe suspected is the case suspected is the case suspected is the case for the good things in your life. Out for the good things in your life. Out for the good things in your life. Out describe, out explain discontents and describe, out explain discontents and describe, out explain discontents and delights.

delights. delights. For help with this, For help with this, For help with this, I'm mainly going to be drawing on I'm mainly going to be drawing on I'm mainly going to be drawing on Ecclesiastes, but I'm also going to Ecclesiastes, but I'm also going to Ecclesiastes, but I'm also going to bring Ecclesiastes into dialogue with bring Ecclesiastes into dialogue with bring Ecclesiastes into dialogue with some key critics of modernity to kind of some key critics of modernity to kind of some key critics of modernity to kind of bring us up to speed, bring us up in bring us up to speed, bring us up in bring us up to speed, bring us up in time from the ancient world Ecclesiastes time from the ancient world Ecclesiastes time from the ancient world Ecclesiastes is describing and observing, I think of is describing and observing, I think of is describing and observing, I think of course under the inspiration of the course under the inspiration of the course under the inspiration of the spirit and with timeless relevance, but spirit and with timeless relevance, but spirit and with timeless relevance, but to bring it into dialogue with some to bring it into dialogue with some to bring it into dialogue with some critics of modernity to show how some critics of modernity to show how some critics of modernity to show how some insightful secular thinkers get parts of insightful secular thinkers get parts of insightful secular thinkers get parts of this. this. this. But then Ecclesiastes and God's spirit But then Ecclesiastes and God's spirit But then Ecclesiastes and God's spirit go deeper. And then in the end, so so go deeper. And then in the end, so so go deeper. And then in the end, so so for most of our time, we're going to for most of our time, we're going to for most of our time, we're going to talk about these deep roots of our talk about these deep roots of our talk about these deep roots of our discontents and delights. That's part discontents and delights. That's part discontents and delights. That's part one. That's most of our time. At the one. That's most of our time. At the one. That's most of our time. At the very end, I'm going to bridge from all very end, I'm going to bridge from all very end, I'm going to bridge from all that to Jesus. I'm going to get us from that to Jesus. I'm going to get us from that to Jesus. I'm going to get us from there there there to the gospel. So, part one, most of our to the gospel. So, part one, most of our to the gospel. So, part one, most of our time, Ecclesiastes on the deep roots of time, Ecclesiastes on the deep roots of time, Ecclesiastes on the deep roots of our discontents and delights. I want to our discontents and delights. I want to our discontents and delights. I want to talk about four features talk about four features talk about four features of the book of Ecclesiastes' diagnosis of the book of Ecclesiastes' diagnosis of the book of Ecclesiastes' diagnosis of human life of human life of human life which captures some of the deep which captures some of the deep which captures some of the deep paradoxes at the heart of life in the paradoxes at the heart of life in the paradoxes at the heart of life in the modern world. The first two are bad modern world. The first two are bad modern world. The first two are bad news.

news. news. The second two are good news. And after The second two are good news. And after The second two are good news. And after each pair, the pair of bad news, the each pair, the pair of bad news, the each pair, the pair of bad news, the pair of good news, I'm going to pause pair of good news, I'm going to pause pair of good news, I'm going to pause and consider how fully understanding and consider how fully understanding and consider how fully understanding each of these realities should lead us each of these realities should lead us each of these realities should lead us to embrace the reality of the God of the to embrace the reality of the God of the to embrace the reality of the God of the Bible. So, from our problems to the God Bible. So, from our problems to the God Bible. So, from our problems to the God of the Bible, from our delights to the of the Bible, from our delights to the of the Bible, from our delights to the God of the Bible. Number one, God of the Bible. Number one, God of the Bible. Number one, first bit of bad news, the world's first bit of bad news, the world's first bit of bad news, the world's absurdity. absurdity. absurdity. The world's absurdity. The most The world's absurdity. The most The world's absurdity. The most important word in Ecclesiastes is the important word in Ecclesiastes is the important word in Ecclesiastes is the Hebrew word hevel. Hebrew word hevel. Hebrew word hevel. It's also probably the word that's It's also probably the word that's It's also probably the word that's hardest to translate. hardest to translate. hardest to translate. Even if you're not very familiar with Even if you're not very familiar with Even if you're not very familiar with the Bible, you might know how this word the Bible, you might know how this word the Bible, you might know how this word shows up in the book's thesis statement. shows up in the book's thesis statement. shows up in the book's thesis statement. For instance, in the King James version, For instance, in the King James version, For instance, in the King James version, "Vanity of vanities, saith the preacher. "Vanity of vanities, saith the preacher. "Vanity of vanities, saith the preacher. Vanity of vanities, all is vanity." Vanity of vanities, all is vanity." Vanity of vanities, all is vanity." There's all kinds of ways you could try There's all kinds of ways you could try There's all kinds of ways you could try to translate hevel. Fleeting, to translate hevel. Fleeting, to translate hevel. Fleeting, meaningless, futile. meaningless, futile. meaningless, futile. All throughout the book, the author and All throughout the book, the author and All throughout the book, the author and protagonist who calls himself Kohelet protagonist who calls himself Kohelet protagonist who calls himself Kohelet examines all of life. examines all of life. examines all of life. He encounters every possible pursuit and He encounters every possible pursuit and He encounters every possible pursuit and pleasure. He experiences them all.

pleasure. He experiences them all. pleasure. He experiences them all. And over and over again, he pronounces And over and over again, he pronounces And over and over again, he pronounces it all it all it all hevel. hevel. hevel. The literal root meaning of hevel is The literal root meaning of hevel is The literal root meaning of hevel is breath breath breath or vapor. So, a lot of people take the or vapor. So, a lot of people take the or vapor. So, a lot of people take the word in Ecclesiastes to consistently word in Ecclesiastes to consistently word in Ecclesiastes to consistently mean transient or fleeting. Your breath mean transient or fleeting. Your breath mean transient or fleeting. Your breath disappears. You breathe it out. Maybe disappears. You breathe it out. Maybe disappears. You breathe it out. Maybe you see a little cloud of vapor and then you see a little cloud of vapor and then you see a little cloud of vapor and then it goes bye-bye and you have to breathe it goes bye-bye and you have to breathe it goes bye-bye and you have to breathe another breath. So, maybe hevel another breath. So, maybe hevel another breath. So, maybe hevel fundamentally means fleeting, transient, fundamentally means fleeting, transient, fundamentally means fleeting, transient, passing. passing. passing. And Ecclesiastes does use the word hevel And Ecclesiastes does use the word hevel And Ecclesiastes does use the word hevel oftentimes to describe something that is oftentimes to describe something that is oftentimes to describe something that is transient or fleeting. For instance, transient or fleeting. For instance, transient or fleeting. For instance, chapter 11 verse 10, chapter 11 verse 10, chapter 11 verse 10, "Remove vexation from your heart "Remove vexation from your heart "Remove vexation from your heart and put away pain from your body, and put away pain from your body, and put away pain from your body, for youth and the dawn of life are for youth and the dawn of life are for youth and the dawn of life are hevel." hevel." hevel." I'm coming up on 40. I feel it. I'm coming up on 40. I feel it. I'm coming up on 40. I feel it. The fact that life's goods are fleeting The fact that life's goods are fleeting The fact that life's goods are fleeting is part of their problem. But if you say is part of their problem. But if you say is part of their problem. But if you say that hevel means fleeting, you don't that hevel means fleeting, you don't that hevel means fleeting, you don't quite capture what Kohelet's deepest quite capture what Kohelet's deepest quite capture what Kohelet's deepest problem with life is. His problem, in a problem with life is. His problem, in a problem with life is. His problem, in a word, is that it's absurd.

word, is that it's absurd. word, is that it's absurd. Absurd names the disconnect between what Absurd names the disconnect between what Absurd names the disconnect between what we want and what the world gives, we want and what the world gives, we want and what the world gives, between what we deserve between what we deserve between what we deserve and what the world returns, between what and what the world returns, between what and what the world returns, between what we cry out for we cry out for we cry out for and the world's indifferent silence. and the world's indifferent silence. and the world's indifferent silence. You could sum up Kohelet's teaching on You could sum up Kohelet's teaching on You could sum up Kohelet's teaching on the world's absurdity with three simple the world's absurdity with three simple the world's absurdity with three simple statements. First, statements. First, statements. First, we don't get what we want. we don't get what we want. we don't get what we want. Kohelet went on a quest for the meaning Kohelet went on a quest for the meaning Kohelet went on a quest for the meaning of life and part of that quest involved of life and part of that quest involved of life and part of that quest involved immersing himself to the full in every immersing himself to the full in every immersing himself to the full in every possible achievement and pleasure. He possible achievement and pleasure. He possible achievement and pleasure. He tells us at the beginning of this quest tells us at the beginning of this quest tells us at the beginning of this quest in chapter 2 verse 1, "I said in my in chapter 2 verse 1, "I said in my in chapter 2 verse 1, "I said in my heart, come now, I will test you with heart, come now, I will test you with heart, come now, I will test you with pleasure. Enjoy yourself. But behold, pleasure. Enjoy yourself. But behold, pleasure. Enjoy yourself. But behold, this also was absurd." this also was absurd." this also was absurd." The following verses tell us that he The following verses tell us that he The following verses tell us that he sought pleasure in work, wine, women, sought pleasure in work, wine, women, sought pleasure in work, wine, women, wealth, music, and more. He indulged wealth, music, and more. He indulged wealth, music, and more. He indulged every conceivable appetite every conceivable appetite every conceivable appetite to the fullest possible extent.

to the fullest possible extent. to the fullest possible extent. But at the end of all, he tells us in But at the end of all, he tells us in But at the end of all, he tells us in chapter 2 verse 11, chapter 2 verse 11, chapter 2 verse 11, "Then I considered all that my hands had "Then I considered all that my hands had "Then I considered all that my hands had done and the toil I had expended in done and the toil I had expended in done and the toil I had expended in doing it, and behold, all was doing it, and behold, all was doing it, and behold, all was absurd absurd absurd and a striving after wind, and a striving after wind, and a striving after wind, and there was nothing to be gained under and there was nothing to be gained under and there was nothing to be gained under the sun." We don't get what we want. the sun." We don't get what we want. the sun." We don't get what we want. Sometimes cuz the world straight up Sometimes cuz the world straight up Sometimes cuz the world straight up doesn't give it to us. doesn't give it to us. doesn't give it to us. More often, More often, More often, because even when it does, because even when it does, because even when it does, it turns out that we want something it turns out that we want something it turns out that we want something else. else. else. Or we want something more. Or we want something more. Or we want something more. We're barely even done enjoying the We're barely even done enjoying the We're barely even done enjoying the thing the world has given us when our thing the world has given us when our thing the world has given us when our hearts are already moving on hearts are already moving on hearts are already moving on to new territory, to new territory, to new territory, fresh conquests. fresh conquests. fresh conquests. Second, Second, Second, when we do get what we want, it either when we do get what we want, it either when we do get what we want, it either doesn't satisfy or doesn't last. We see doesn't satisfy or doesn't last. We see doesn't satisfy or doesn't last. We see this especially with Koheleth's teaching this especially with Koheleth's teaching this especially with Koheleth's teaching on money. Chapter 5 verse 10. He who on money. Chapter 5 verse 10. He who on money. Chapter 5 verse 10. He who loves money will not be satisfied with loves money will not be satisfied with loves money will not be satisfied with money, nor he who loves wealth with his money, nor he who loves wealth with his money, nor he who loves wealth with his income. This also is absurd.

income. This also is absurd. income. This also is absurd. Some bathtubs have a little shut-off Some bathtubs have a little shut-off Some bathtubs have a little shut-off switch or release valve like 2/3 up the switch or release valve like 2/3 up the switch or release valve like 2/3 up the side so that if you overfill it, it side so that if you overfill it, it side so that if you overfill it, it doesn't go over the edge and flood your doesn't go over the edge and flood your doesn't go over the edge and flood your house and ruin everything. Right, house and ruin everything. Right, house and ruin everything. Right, there's a built-in shut-off switch. there's a built-in shut-off switch. there's a built-in shut-off switch. Money has no built-in shut-off switch. Money has no built-in shut-off switch. Money has no built-in shut-off switch. You can always want more. You can always You can always want more. You can always You can always want more. You can always get more. However big that account gets, get more. However big that account gets, get more. However big that account gets, you could always add to it. Whatever you could always add to it. Whatever you could always add to it. Whatever things money has gotten you, if you like things money has gotten you, if you like things money has gotten you, if you like the taste of it, you can always try to the taste of it, you can always try to the taste of it, you can always try to get more money to get more of those get more money to get more of those get more money to get more of those things that money can get you. things that money can get you. things that money can get you. Money also always has a new trick up its Money also always has a new trick up its Money also always has a new trick up its sleeve. It can find another way to sleeve. It can find another way to sleeve. It can find another way to disappear. Even if it stays put a while, disappear. Even if it stays put a while, disappear. Even if it stays put a while, money never gives you a reason not to money never gives you a reason not to money never gives you a reason not to want more of it. want more of it. want more of it. The more you love money, The more you love money, The more you love money, the more treacherous and deceitful money the more treacherous and deceitful money the more treacherous and deceitful money proves. proves. proves. And neither money nor any of the things And neither money nor any of the things And neither money nor any of the things money can give you will last as long as money can give you will last as long as money can give you will last as long as you want it to. In one of Koheleth's you want it to. In one of Koheleth's you want it to. In one of Koheleth's most famous lines, sort of resonates most famous lines, sort of resonates most famous lines, sort of resonates throughout our culture without people throughout our culture without people throughout our culture without people knowing where it comes from. 5:15, "As knowing where it comes from. 5:15, "As knowing where it comes from. 5:15, "As he came from his mother's womb, he shall he came from his mother's womb, he shall he came from his mother's womb, he shall go again, naked as he came, and shall go again, naked as he came, and shall go again, naked as he came, and shall take nothing for his toil that he may take nothing for his toil that he may take nothing for his toil that he may carry away carry away carry away in his hand." More than just a good in his hand." More than just a good in his hand." More than just a good lyric in an Iron & Wine song for those lyric in an Iron & Wine song for those lyric in an Iron & Wine song for those of you Nashville indie music hipster of you Nashville indie music hipster of you Nashville indie music hipster types.

types. types. Third, Third, Third, we don't get what we deserve. we don't get what we deserve. we don't get what we deserve. As Koheleth observes in chapter 8 verse As Koheleth observes in chapter 8 verse As Koheleth observes in chapter 8 verse 14, 14, 14, "There is an absurdity that takes place "There is an absurdity that takes place "There is an absurdity that takes place on Earth on Earth on Earth that there are righteous people to whom that there are righteous people to whom that there are righteous people to whom it happens according to the deeds of the it happens according to the deeds of the it happens according to the deeds of the wicked. wicked. wicked. And there are wicked people to whom it And there are wicked people to whom it And there are wicked people to whom it happens according to the deeds of the happens according to the deeds of the happens according to the deeds of the righteous. righteous. righteous. I said that this also is absurd." One of I said that this also is absurd." One of I said that this also is absurd." One of the weightiest realities Koheleth the weightiest realities Koheleth the weightiest realities Koheleth observes observes observes is the prevalence of injustice. is the prevalence of injustice. is the prevalence of injustice. He says in 3:16, "I looked to the place He says in 3:16, "I looked to the place He says in 3:16, "I looked to the place of righteousness and even there was of righteousness and even there was of righteousness and even there was injustice." Meaning the courts, the injustice." Meaning the courts, the injustice." Meaning the courts, the places that should be dishing out fair places that should be dishing out fair places that should be dishing out fair and impartial justice. In his day, he and impartial justice. In his day, he and impartial justice. In his day, he saw them as thoroughly corrupt. The very saw them as thoroughly corrupt. The very saw them as thoroughly corrupt. The very places that should be handing out places that should be handing out places that should be handing out appropriate sentences, vindication, appropriate sentences, vindication, appropriate sentences, vindication, protection of the innocent, condemnation protection of the innocent, condemnation protection of the innocent, condemnation of the wicked were corrupt. of the wicked were corrupt. of the wicked were corrupt. So many people, so many times, do not So many people, so many times, do not So many people, so many times, do not get what they deserve.

get what they deserve. get what they deserve. The absurd The absurd The absurd is the gut punch is the gut punch is the gut punch of seeing someone get the opposite of of seeing someone get the opposite of of seeing someone get the opposite of what their character merits. what their character merits. what their character merits. It's as if someone switched the ledgers, It's as if someone switched the ledgers, It's as if someone switched the ledgers, as if some sick cosmic account swap as if some sick cosmic account swap as if some sick cosmic account swap occurred. occurred. occurred. The righteous receive what the wicked The righteous receive what the wicked The righteous receive what the wicked have stored up for themselves. have stored up for themselves. have stored up for themselves. And the wicked receive what the And the wicked receive what the And the wicked receive what the righteous have stored up for themselves. righteous have stored up for themselves. righteous have stored up for themselves. This happens all the time. This happens all the time. This happens all the time. From courtrooms to boardrooms, this From courtrooms to boardrooms, this From courtrooms to boardrooms, this world is overflowing with people getting world is overflowing with people getting world is overflowing with people getting what they don't deserve and often what they don't deserve and often what they don't deserve and often getting the very opposite getting the very opposite getting the very opposite of what they deserve. Now, of what they deserve. Now, of what they deserve. Now, with all those factors in mind, we don't with all those factors in mind, we don't with all those factors in mind, we don't get what we want, if we do, it doesn't get what we want, if we do, it doesn't get what we want, if we do, it doesn't stay or doesn't satisfy, we don't get stay or doesn't satisfy, we don't get stay or doesn't satisfy, we don't get what we deserve. Koheleth's not saying what we deserve. Koheleth's not saying what we deserve. Koheleth's not saying those things never happen, but he's those things never happen, but he's those things never happen, but he's observing prevalent patterns of human observing prevalent patterns of human observing prevalent patterns of human life. This is the way the world doesn't life. This is the way the world doesn't life. This is the way the world doesn't treat us the way we want. treat us the way we want. treat us the way we want. That's what Koheleth means by hevel. That's what Koheleth means by hevel. That's what Koheleth means by hevel. What Koheleth means by hevel is What Koheleth means by hevel is What Koheleth means by hevel is essentially essentially essentially what the 20th century French-Algerian what the 20th century French-Algerian what the 20th century French-Algerian philosopher Albert Camus means by philosopher Albert Camus means by philosopher Albert Camus means by absurd. It's the key to his book The absurd. It's the key to his book The absurd. It's the key to his book The Myth of Sisyphus.

Myth of Sisyphus. Myth of Sisyphus. What unites Koheleth's hevel and Camus's What unites Koheleth's hevel and Camus's What unites Koheleth's hevel and Camus's absurd is the judgment absurd is the judgment absurd is the judgment that an event or situation that an event or situation that an event or situation embodies an expectation embodies an expectation embodies an expectation that the [snorts] world fails to meet. that the [snorts] world fails to meet. that the [snorts] world fails to meet. Here's the football. Here's the football. Here's the football. Lucy holds it out for Charlie Brown. Lucy holds it out for Charlie Brown. Lucy holds it out for Charlie Brown. He goes to take the kick and she pulls He goes to take the kick and she pulls He goes to take the kick and she pulls it away. Every time. That's the absurd. it away. Every time. That's the absurd. it away. Every time. That's the absurd. You expect the ball to be there when you You expect the ball to be there when you You expect the ball to be there when you kick it kick it kick it and Lucy snatches it away. and Lucy snatches it away. and Lucy snatches it away. Camus talks about Camus talks about Camus talks about in a similar idiom to Ecclesiastes, in a similar idiom to Ecclesiastes, in a similar idiom to Ecclesiastes, a state of affairs in which the world a state of affairs in which the world a state of affairs in which the world fails to heed our desires, expectations, fails to heed our desires, expectations, fails to heed our desires, expectations, or sense of justice. Here's Camus, and I or sense of justice. Here's Camus, and I or sense of justice. Here's Camus, and I think he's speaking in the same voice as think he's speaking in the same voice as think he's speaking in the same voice as Koheleth. "What is absurd is the Koheleth. "What is absurd is the Koheleth. "What is absurd is the confrontation of this irrationality confrontation of this irrationality confrontation of this irrationality and the wild longing for clarity whose and the wild longing for clarity whose and the wild longing for clarity whose call echoes in the human heart. At this call echoes in the human heart. At this call echoes in the human heart. At this point of his effort, man stands face to point of his effort, man stands face to point of his effort, man stands face to face with the irrational. He feels face with the irrational. He feels face with the irrational. He feels within him his longing for happiness and within him his longing for happiness and within him his longing for happiness and for reason. The absurd is born of this for reason. The absurd is born of this for reason. The absurd is born of this confrontation confrontation confrontation between the human need between the human need between the human need and the unreasonable silence of the and the unreasonable silence of the and the unreasonable silence of the world.

world. world. We talk to the world and the world We talk to the world and the world We talk to the world and the world doesn't talk back. We say, "Here's what doesn't talk back. We say, "Here's what doesn't talk back. We say, "Here's what we do want. Here's what we demand." we do want. Here's what we demand." we do want. Here's what we demand." and the world doesn't give it. and the world doesn't give it. and the world doesn't give it. Now, to transition from then to now, I Now, to transition from then to now, I Now, to transition from then to now, I think those experiences and observations think those experiences and observations think those experiences and observations resonate with us now, but there's ways resonate with us now, but there's ways resonate with us now, but there's ways we can bring critics of modernity into we can bring critics of modernity into we can bring critics of modernity into the dialogue to even sharpen it. the dialogue to even sharpen it. the dialogue to even sharpen it. So, I'm going to especially work with So, I'm going to especially work with So, I'm going to especially work with Hartmut Rosa. Hartmut Rosa. Hartmut Rosa. Rosa identifies modernity as a vast Rosa identifies modernity as a vast Rosa identifies modernity as a vast project of control project of control project of control that even intensifies our experience of that even intensifies our experience of that even intensifies our experience of the absurd. the absurd. the absurd. Rosa says that the central drive of Rosa says that the central drive of Rosa says that the central drive of modernity is to make the world modernity is to make the world modernity is to make the world engineerable, engineerable, engineerable, predictable, available, accessible, predictable, available, accessible, predictable, available, accessible, disposable in all its aspects. In other disposable in all its aspects. In other disposable in all its aspects. In other words, modernity tries to make the whole words, modernity tries to make the whole words, modernity tries to make the whole world controllable. world controllable. world controllable. We want to control everything. Rosa We want to control everything. Rosa We want to control everything. Rosa says, "The history of our modern says, "The history of our modern says, "The history of our modern relationship to the world is a history relationship to the world is a history relationship to the world is a history of conquering and dominating the night of conquering and dominating the night of conquering and dominating the night with electric light, the sky with with electric light, the sky with with electric light, the sky with airplanes, the seas with ships, the body airplanes, the seas with ships, the body airplanes, the seas with ships, the body with medicine."

with medicine." with medicine." Now, the world has always resisted our Now, the world has always resisted our Now, the world has always resisted our efforts to control it. efforts to control it. efforts to control it. But the more you expect to be able to But the more you expect to be able to But the more you expect to be able to control, control, control, the more you will resent the the more you will resent the the more you will resent the uncontrollable. The more dominant you uncontrollable. The more dominant you uncontrollable. The more dominant you expect to be, the more the world's expect to be, the more the world's expect to be, the more the world's resistance will resistance will resistance will disturb you. disturb you. disturb you. Hevel is the tragic divorce between act Hevel is the tragic divorce between act Hevel is the tragic divorce between act and result, yearning and outcome, and result, yearning and outcome, and result, yearning and outcome, deserving deserving deserving and fate. and fate. and fate. It is the world's refusal to give us It is the world's refusal to give us It is the world's refusal to give us either what we want or what we deserve. either what we want or what we deserve. either what we want or what we deserve. And as the secular philosopher Jeffrey And as the secular philosopher Jeffrey And as the secular philosopher Jeffrey Gordon put it, Gordon put it, Gordon put it, "If human life is indeed absurd, "If human life is indeed absurd, "If human life is indeed absurd, it would be difficult to imagine a more it would be difficult to imagine a more it would be difficult to imagine a more important fact about it." important fact about it." important fact about it." Another way to describe this condition Another way to describe this condition Another way to describe this condition of absurdity is to say say that we are of absurdity is to say say that we are of absurdity is to say say that we are alienated alienated alienated from the world from the world from the world and from ourselves. Alienation and from ourselves. Alienation and from ourselves. Alienation is a state in which the world itself is a state in which the world itself is a state in which the world itself appears indifferent appears indifferent appears indifferent or repulsive or repulsive or repulsive and does not yield to our effort or and does not yield to our effort or and does not yield to our effort or desire. Alienation desire. Alienation desire. Alienation is the opposite is the opposite is the opposite of being at peace with yourself of being at peace with yourself of being at peace with yourself and at home in the world.

and at home in the world. and at home in the world. Of course, you expect to be at home in Of course, you expect to be at home in Of course, you expect to be at home in the world. the world. the world. You expect to be at peace with yourself. You expect to be at peace with yourself. You expect to be at peace with yourself. But you're not, But you're not, But you're not, which forces us to ask, "Why? which forces us to ask, "Why? which forces us to ask, "Why? Why are you, why am I, why are we Why are you, why am I, why are we Why are you, why am I, why are we alienated from the world alienated from the world alienated from the world and from ourselves? and from ourselves? and from ourselves? If life is absurd, If life is absurd, If life is absurd, why is it absurd? If the misfit between why is it absurd? If the misfit between why is it absurd? If the misfit between the human heart and the world we live in the human heart and the world we live in the human heart and the world we live in creates a standing condition of creates a standing condition of creates a standing condition of absurdity, absurdity, absurdity, how did it get to be that way?" how did it get to be that way?" how did it get to be that way?" We'll come back to that. First, we're We'll come back to that. First, we're We'll come back to that. First, we're going to get to point two, a second going to get to point two, a second going to get to point two, a second discontent, second bit of bad news, discontent, second bit of bad news, discontent, second bit of bad news, our heart's insatiability. our heart's insatiability. our heart's insatiability. Our heart's insatiability. I mean that Our heart's insatiability. I mean that Our heart's insatiability. I mean that our hearts have appetites that are not our hearts have appetites that are not our hearts have appetites that are not able to be satisfied by anything in this able to be satisfied by anything in this able to be satisfied by anything in this world. world. world. Our hearts are unsatisfiable Our hearts are unsatisfiable Our hearts are unsatisfiable because our longings are infinite. because our longings are infinite. because our longings are infinite. Consider Koheleth's observation in Consider Koheleth's observation in Consider Koheleth's observation in Ecclesiastes 1:8, "All things are full Ecclesiastes 1:8, "All things are full Ecclesiastes 1:8, "All things are full of weariness. A man cannot utter it. The of weariness. A man cannot utter it. The of weariness. A man cannot utter it. The eye is not satisfied with seeing, nor eye is not satisfied with seeing, nor eye is not satisfied with seeing, nor the ear filled with hearing." Koheleth the ear filled with hearing." Koheleth the ear filled with hearing." Koheleth is saying that for our sensory organs, is saying that for our sensory organs, is saying that for our sensory organs, everything is never enough. Not your everything is never enough. Not your everything is never enough. Not your eye, not your ear, not your hand, your eye, not your ear, not your hand, your eye, not your ear, not your hand, your nose, your tongue can be satisfied nose, your tongue can be satisfied nose, your tongue can be satisfied with the kind of things it can access with the kind of things it can access with the kind of things it can access and experience.

and experience. and experience. Now, why does Koheleth not describe our Now, why does Koheleth not describe our Now, why does Koheleth not describe our senses as neutral instruments of senses as neutral instruments of senses as neutral instruments of detection, sort of like lab instruments detection, sort of like lab instruments detection, sort of like lab instruments that are just lying around that we can that are just lying around that we can that are just lying around that we can use when we want them, we can leave them use when we want them, we can leave them use when we want them, we can leave them there, they don't make any demands on there, they don't make any demands on there, they don't make any demands on us? us? us? Instead, Instead, Instead, Koheleth attributes to our bodies' Koheleth attributes to our bodies' Koheleth attributes to our bodies' receptive faculties receptive faculties receptive faculties an insatiable appetite, an insatiable appetite, an insatiable appetite, an insatiable desire. Why does he do an insatiable desire. Why does he do an insatiable desire. Why does he do that? that? that? One clue to the answer comes in One clue to the answer comes in One clue to the answer comes in Koheleth's portrait of a workaholic Koheleth's portrait of a workaholic Koheleth's portrait of a workaholic in chapter 4 verses 7 and 8. in chapter 4 verses 7 and 8. in chapter 4 verses 7 and 8. "Again, I saw an absurdity under the "Again, I saw an absurdity under the "Again, I saw an absurdity under the sun, one person who has no other, either sun, one person who has no other, either sun, one person who has no other, either son or brother, yet there is no end to son or brother, yet there is no end to son or brother, yet there is no end to all his toil, and his eyes are never all his toil, and his eyes are never all his toil, and his eyes are never satisfied with riches, so that he never satisfied with riches, so that he never satisfied with riches, so that he never asks, 'For whom am I toiling and asks, 'For whom am I toiling and asks, 'For whom am I toiling and depriving myself of pleasure?' This also depriving myself of pleasure?' This also depriving myself of pleasure?' This also is absurd and an unhappy business." This is absurd and an unhappy business." This is absurd and an unhappy business." This person has no other person to work for, person has no other person to work for, person has no other person to work for, yet he never stops working. He doesn't yet he never stops working. He doesn't yet he never stops working. He doesn't even slow down enough to ask himself even slow down enough to ask himself even slow down enough to ask himself why. He willingly enslaves himself to why. He willingly enslaves himself to why. He willingly enslaves himself to his work. What keeps him spinning his his work. What keeps him spinning his his work. What keeps him spinning his own hamster wheel?

own hamster wheel? own hamster wheel? Ecclesiastes tells us his eyes are never Ecclesiastes tells us his eyes are never Ecclesiastes tells us his eyes are never satisfied with riches. He's insatiable. satisfied with riches. He's insatiable. satisfied with riches. He's insatiable. He wants more. No matter how much he He wants more. No matter how much he He wants more. No matter how much he gains from his work, his gains will gains from his work, his gains will gains from his work, his gains will never match his desires. never match his desires. never match his desires. Similarly, in chapters chapter 6 verses Similarly, in chapters chapter 6 verses Similarly, in chapters chapter 6 verses 7 and 9, Kohelet makes a point about our 7 and 9, Kohelet makes a point about our 7 and 9, Kohelet makes a point about our physical appetite physical appetite physical appetite in order to make a point about our in order to make a point about our in order to make a point about our deeper appetites. deeper appetites. deeper appetites. All the toil of man is for his mouth, All the toil of man is for his mouth, All the toil of man is for his mouth, yet his appetite is not satisfied. yet his appetite is not satisfied. yet his appetite is not satisfied. Better is the sight of the eyes than the Better is the sight of the eyes than the Better is the sight of the eyes than the wandering of the appetite. This also is wandering of the appetite. This also is wandering of the appetite. This also is absurd and a striving after wind. Here absurd and a striving after wind. Here absurd and a striving after wind. Here Kohelet treats physical hunger as a Kohelet treats physical hunger as a Kohelet treats physical hunger as a paradigm for our innate insatiability. paradigm for our innate insatiability. paradigm for our innate insatiability. One could almost say that humans don't One could almost say that humans don't One could almost say that humans don't have appetites, have appetites, have appetites, we are appetite. we are appetite. we are appetite. Our appetite is like an industrial Our appetite is like an industrial Our appetite is like an industrial garbage disposal that's always running. garbage disposal that's always running. garbage disposal that's always running. No matter what you chuck in, it'll get No matter what you chuck in, it'll get No matter what you chuck in, it'll get digested, it'll get whisked away, and digested, it'll get whisked away, and digested, it'll get whisked away, and the thing will just stay empty and stay the thing will just stay empty and stay the thing will just stay empty and stay open. Whatever you put in it open. Whatever you put in it open. Whatever you put in it will not fill it.

will not fill it. will not fill it. Now, what does modernity do with this Now, what does modernity do with this Now, what does modernity do with this insatiable craving? insatiable craving? insatiable craving? It makes it the basis It makes it the basis It makes it the basis for an entire way of life. for an entire way of life. for an entire way of life. It makes insatiable craving the It makes insatiable craving the It makes insatiable craving the necessary condition for the ongoing necessary condition for the ongoing necessary condition for the ongoing existence existence existence of an entire civilization. of an entire civilization. of an entire civilization. If we stopped wanting more and more and If we stopped wanting more and more and If we stopped wanting more and more and more, more, more, our whole society would come crashing our whole society would come crashing our whole society would come crashing down. down. down. Hartmut Rosa has suggested that the Hartmut Rosa has suggested that the Hartmut Rosa has suggested that the categorical imperative of late modernity categorical imperative of late modernity categorical imperative of late modernity is this, is this, is this, "Always act in such a way that your "Always act in such a way that your "Always act in such a way that your share of the world is increased." share of the world is increased." share of the world is increased." The relentlessly repeated mantra of The relentlessly repeated mantra of The relentlessly repeated mantra of modern life is that the more of the modern life is that the more of the modern life is that the more of the world you bring within your effective world you bring within your effective world you bring within your effective influence, the better your life will be. influence, the better your life will be. influence, the better your life will be. Rosa writes, "The modern way of acting Rosa writes, "The modern way of acting Rosa writes, "The modern way of acting and being in the world and being in the world and being in the world is geared towards making more and more is geared towards making more and more is geared towards making more and more of its qualities and quantities of its qualities and quantities of its qualities and quantities available, available, available, accessible, accessible, accessible, and attainable."

and attainable." and attainable." In other words, In other words, In other words, modernity answers the insatiable desires modernity answers the insatiable desires modernity answers the insatiable desires of our hearts by making more and more of of our hearts by making more and more of of our hearts by making more and more of the world to something we can grasp the world to something we can grasp the world to something we can grasp and something we can consume. and something we can consume. and something we can consume. Ecclesiastes argues that our hearts are Ecclesiastes argues that our hearts are Ecclesiastes argues that our hearts are not just unsatisfied, they're not just unsatisfied, they're not just unsatisfied, they're unsatisfiable. unsatisfiable. unsatisfiable. They're unsatisfiable by anything this They're unsatisfiable by anything this They're unsatisfiable by anything this world has to offer, and that condition world has to offer, and that condition world has to offer, and that condition of insatiability is innate. We're born of insatiability is innate. We're born of insatiability is innate. We're born with it. It's in each of us. We all long with it. It's in each of us. We all long with it. It's in each of us. We all long for something bigger than the world. for something bigger than the world. for something bigger than the world. Now, a number of insightful secular Now, a number of insightful secular Now, a number of insightful secular thinkers have termed this innate thinkers have termed this innate thinkers have termed this innate insatiability something like insatiability something like insatiability something like cosmic nostalgia cosmic nostalgia cosmic nostalgia or a nostalgia for the infinite. or a nostalgia for the infinite. or a nostalgia for the infinite. Meaning, somehow there's a stamp on our Meaning, somehow there's a stamp on our Meaning, somehow there's a stamp on our hearts. There's an imprint on our hearts hearts. There's an imprint on our hearts hearts. There's an imprint on our hearts that leads us to yearn and long for that leads us to yearn and long for that leads us to yearn and long for something the world can't give. For something the world can't give. For something the world can't give. For instance, here's the philosopher Jeffrey instance, here's the philosopher Jeffrey instance, here's the philosopher Jeffrey Gordon again describing this experience, Gordon again describing this experience, Gordon again describing this experience, which he says is is common. which he says is is common. which he says is is common. "Capable of feelings that embrace all "Capable of feelings that embrace all "Capable of feelings that embrace all mankind, the world, all the cosmos, we mankind, the world, all the cosmos, we mankind, the world, all the cosmos, we crave contact with the whole, crave contact with the whole, crave contact with the whole, with all the time unfurling before us, with all the time unfurling before us, with all the time unfurling before us, with all the space of the galaxies, with all the space of the galaxies, with all the space of the galaxies, and though this is not a constant and though this is not a constant and though this is not a constant craving, the most profoundly moving craving, the most profoundly moving craving, the most profoundly moving moments of our lives, whatever their moments of our lives, whatever their moments of our lives, whatever their earthly occasion, are marked by this earthly occasion, are marked by this earthly occasion, are marked by this nostalgia nostalgia nostalgia for the infinite.

for the infinite. for the infinite. Those times when we feel most alive and Those times when we feel most alive and Those times when we feel most alive and most in touch with the world, most in touch with the world, most in touch with the world, we long for something beyond the world we long for something beyond the world we long for something beyond the world and bigger than the world." and bigger than the world." and bigger than the world." So, to sum up these first two points, So, to sum up these first two points, So, to sum up these first two points, the absurd and the insatiable, we can the absurd and the insatiable, we can the absurd and the insatiable, we can say this, say this, say this, there is a standing disconnect between there is a standing disconnect between there is a standing disconnect between what our hearts yearn for and what the what our hearts yearn for and what the what our hearts yearn for and what the world provides. The world does not give world provides. The world does not give world provides. The world does not give back what we want or deserve or think is back what we want or deserve or think is back what we want or deserve or think is right. right. right. And even when the world does offer up And even when the world does offer up And even when the world does offer up something to enjoy, it doesn't satisfy something to enjoy, it doesn't satisfy something to enjoy, it doesn't satisfy our hearts. We keep yearning. We keep our hearts. We keep yearning. We keep our hearts. We keep yearning. We keep craving. All this should lead us to ask, craving. All this should lead us to ask, craving. All this should lead us to ask, "Why?" "Why?" "Why?" Here we move from describing Here we move from describing Here we move from describing to explaining. Why? Why is there a to explaining. Why? Why is there a to explaining. Why? Why is there a standing disconnect between what our standing disconnect between what our standing disconnect between what our hearts want and what the world gives? hearts want and what the world gives? hearts want and what the world gives? Why should life so dependably Why should life so dependably Why should life so dependably frustrate us? frustrate us? frustrate us? Can evolution explain such a perfect Can evolution explain such a perfect Can evolution explain such a perfect mismatch mismatch mismatch between our expectations between our expectations between our expectations and our environment?

and our environment? and our environment? That does not sound to me like an That does not sound to me like an That does not sound to me like an adaptive advantage that supposedly adaptive advantage that supposedly adaptive advantage that supposedly drives the whole world-shaping process drives the whole world-shaping process drives the whole world-shaping process of natural selection. How is it an of natural selection. How is it an of natural selection. How is it an adaptive advantage adaptive advantage adaptive advantage to consistently want what the world to consistently want what the world to consistently want what the world can't give? Ecclesiastes itself offers an answer. Ecclesiastes itself offers an answer. Chapter 3 verse 11. He, that is God, has Chapter 3 verse 11. He, that is God, has Chapter 3 verse 11. He, that is God, has put eternity into man's hearts, put eternity into man's hearts, put eternity into man's hearts, yet so that he cannot find out what God yet so that he cannot find out what God yet so that he cannot find out what God has done from the beginning to the end. has done from the beginning to the end. has done from the beginning to the end. What God has put inside us guarantees an What God has put inside us guarantees an What God has put inside us guarantees an enduring mismatch enduring mismatch enduring mismatch between what we want and what this world between what we want and what this world between what we want and what this world can give. The eternity that gapes within can give. The eternity that gapes within can give. The eternity that gapes within us does not satisfy us, but renders us us does not satisfy us, but renders us us does not satisfy us, but renders us innately insatiable. Is that just a innately insatiable. Is that just a innately insatiable. Is that just a cruel trick? Is God playing jokes on us? cruel trick? Is God playing jokes on us? cruel trick? Is God playing jokes on us? Sorry, here's this desire, but nothing Sorry, here's this desire, but nothing Sorry, here's this desire, but nothing can satisfy it. can satisfy it. can satisfy it. No, and here's where both of these No, and here's where both of these No, and here's where both of these observations, absurd and insatiable, observations, absurd and insatiable, observations, absurd and insatiable, lead us to faith in the God of the lead us to faith in the God of the lead us to faith in the God of the Bible. Bible. Bible. The God of the Bible created us, The God of the Bible created us, The God of the Bible created us, and he created us for himself.

and he created us for himself. and he created us for himself. He created us to be satisfied in him. He He created us to be satisfied in him. He He created us to be satisfied in him. He implanted in us an infinite appetite implanted in us an infinite appetite implanted in us an infinite appetite because he is himself infinite good, because he is himself infinite good, because he is himself infinite good, and he can satisfy us to the full. and he can satisfy us to the full. and he can satisfy us to the full. How did there come to be such a mismatch How did there come to be such a mismatch How did there come to be such a mismatch between our hearts between our hearts between our hearts and the world? How do if life is absurd, and the world? How do if life is absurd, and the world? How do if life is absurd, how did it become absurd? how did it become absurd? how did it become absurd? It's because while God created us good, It's because while God created us good, It's because while God created us good, we turned away from him into sin and we turned away from him into sin and we turned away from him into sin and folly. And as a judicial response, God folly. And as a judicial response, God folly. And as a judicial response, God cursed this world to futility, to cursed this world to futility, to cursed this world to futility, to vanity, to hevel. vanity, to hevel. vanity, to hevel. Hevel is a result of God's curse on our Hevel is a result of God's curse on our Hevel is a result of God's curse on our sin. Ecclesiastes 7:29. "See, this alone sin. Ecclesiastes 7:29. "See, this alone sin. Ecclesiastes 7:29. "See, this alone I found, that God made man upright, I found, that God made man upright, I found, that God made man upright, but they have sought out many schemes." but they have sought out many schemes." but they have sought out many schemes." So much of our non-Christian friends' So much of our non-Christian friends' So much of our non-Christian friends' deepest problems comes from taking as deepest problems comes from taking as deepest problems comes from taking as given and as granted given and as granted given and as granted the broken, fractured, ruptured the broken, fractured, ruptured the broken, fractured, ruptured condition of this world as if it never condition of this world as if it never condition of this world as if it never has been anything different and never has been anything different and never has been anything different and never could be anything different. But the could be anything different. But the could be anything different. But the world as we encounter it does not world as we encounter it does not world as we encounter it does not reflect the factory settings. Humanity reflect the factory settings. Humanity reflect the factory settings. Humanity as we encounter it does not reflect the as we encounter it does not reflect the as we encounter it does not reflect the factory settings. A radical rupture lies factory settings. A radical rupture lies factory settings. A radical rupture lies between God's original creative act and between God's original creative act and between God's original creative act and the people we encounter every day, the people we encounter every day, the people we encounter every day, including ourselves. What people now including ourselves. What people now including ourselves. What people now seek seek seek is not what God made us to seek.

is not what God made us to seek. is not what God made us to seek. What is normal in experience What is normal in experience What is normal in experience is abnormal according to our designer. The 17th century Christian philosopher The 17th century Christian philosopher Blaise Pascal takes humanity's Blaise Pascal takes humanity's Blaise Pascal takes humanity's wretchedness wretchedness wretchedness as the proof and measure of our as the proof and measure of our as the proof and measure of our greatness. In other words, the specific greatness. In other words, the specific greatness. In other words, the specific kind of wretched we are kind of wretched we are kind of wretched we are bears a a stamp, an imprint bears a a stamp, an imprint bears a a stamp, an imprint of the glory we used to have and were of the glory we used to have and were of the glory we used to have and were created to have. He says, "All these created to have. He says, "All these created to have. He says, "All these examples of wretchedness prove his examples of wretchedness prove his examples of wretchedness prove his greatness. It is the wretchedness of a greatness. It is the wretchedness of a greatness. It is the wretchedness of a great lord, the wretchedness of a great lord, the wretchedness of a great lord, the wretchedness of a dispossessed king. We are not merely dispossessed king. We are not merely dispossessed king. We are not merely poor, but we've lost a fortune. poor, but we've lost a fortune. poor, but we've lost a fortune. We are not merely lost, but we've We are not merely lost, but we've We are not merely lost, but we've suffered a shipwreck." suffered a shipwreck." suffered a shipwreck." As C.S. Lewis put it, talking about the As C.S. Lewis put it, talking about the As C.S. Lewis put it, talking about the whole world, "Nature has all the air of whole world, "Nature has all the air of whole world, "Nature has all the air of a good thing spoiled." a good thing spoiled." a good thing spoiled." The only way to understand the deep The only way to understand the deep The only way to understand the deep roots of your discontents roots of your discontents roots of your discontents is the Christian doctrine of original is the Christian doctrine of original is the Christian doctrine of original sin. sin. sin. The only way to understand the deep The only way to understand the deep The only way to understand the deep roots of this world's brokenness is the roots of this world's brokenness is the roots of this world's brokenness is the Christian doctrine of original sin.

Christian doctrine of original sin. Christian doctrine of original sin. Here's Pascal again. Here's Pascal again. Here's Pascal again. "Certainly nothing jolts us more rudely "Certainly nothing jolts us more rudely "Certainly nothing jolts us more rudely than this doctrine. than this doctrine. than this doctrine. It's offensive. It's offensive. It's offensive. And yet, but for this mystery, the most And yet, but for this mystery, the most And yet, but for this mystery, the most incomprehensible of all, we remain and incomprehensible of all, we remain and incomprehensible of all, we remain and incomprehensible to ourselves. The knot incomprehensible to ourselves. The knot incomprehensible to ourselves. The knot of our condition was twisted and turned of our condition was twisted and turned of our condition was twisted and turned in that abyss, so that it is harder to in that abyss, so that it is harder to in that abyss, so that it is harder to conceive of man without this mystery conceive of man without this mystery conceive of man without this mystery than for man to conceive of it himself. than for man to conceive of it himself. than for man to conceive of it himself. Whatever mysteries the doctrine of Whatever mysteries the doctrine of Whatever mysteries the doctrine of original sin proposes to our minds, it original sin proposes to our minds, it original sin proposes to our minds, it is the only way to explain the lives we is the only way to explain the lives we is the only way to explain the lives we live." live." live." Now, Now, Now, that's how the bad news of the human that's how the bad news of the human that's how the bad news of the human condition leads us to recognize God as condition leads us to recognize God as condition leads us to recognize God as the author of our previous good the author of our previous good the author of our previous good condition condition condition and as the only satisfying goal of all and as the only satisfying goal of all and as the only satisfying goal of all of our yearning. But Ecclesiastes also of our yearning. But Ecclesiastes also of our yearning. But Ecclesiastes also discerns the deep roots of our delights. discerns the deep roots of our delights. discerns the deep roots of our delights. So, much more briefly, So, much more briefly, So, much more briefly, here are two further observations from here are two further observations from here are two further observations from Ecclesiastes on the deep roots Ecclesiastes on the deep roots Ecclesiastes on the deep roots of our deep delights. of our deep delights. of our deep delights. Number three, Number three, Number three, the gifts and gift the gifts and gift the gifts and gift of life. Gifts singular gifts plural and of life. Gifts singular gifts plural and of life. Gifts singular gifts plural and gift singular. The gifts and gift of gift singular. The gifts and gift of gift singular. The gifts and gift of life.

life. life. Much of Ecclesiastes Much of Ecclesiastes Much of Ecclesiastes is taken up with Kohelet's observations is taken up with Kohelet's observations is taken up with Kohelet's observations of life's absurdities, making for very of life's absurdities, making for very of life's absurdities, making for very many a difficult sermon to prepare and many a difficult sermon to prepare and many a difficult sermon to prepare and to preach. to preach. to preach. But at seven points in the book, But at seven points in the book, But at seven points in the book, another perspective entirely breaks in another perspective entirely breaks in another perspective entirely breaks in out of nowhere with no warning, no out of nowhere with no warning, no out of nowhere with no warning, no signal. You could call it the signal. You could call it the signal. You could call it the perspective perspective perspective of gift. of gift. of gift. Here's one key passage, Here's one key passage, Here's one key passage, 2:24-26. 2:24-26. 2:24-26. "There's nothing better for a person "There's nothing better for a person "There's nothing better for a person than that he should eat and drink and than that he should eat and drink and than that he should eat and drink and find enjoyment in his toil. This also I find enjoyment in his toil. This also I find enjoyment in his toil. This also I saw is from the hand of God. For apart saw is from the hand of God. For apart saw is from the hand of God. For apart from him, who can eat or who can have from him, who can eat or who can have from him, who can eat or who can have enjoyment? For to the one who pleases enjoyment? For to the one who pleases enjoyment? For to the one who pleases him, God has given wisdom and knowledge him, God has given wisdom and knowledge him, God has given wisdom and knowledge and joy, but to the sinner he has given and joy, but to the sinner he has given and joy, but to the sinner he has given the business of gathering and collecting the business of gathering and collecting the business of gathering and collecting only to give to one who pleases God. only to give to one who pleases God. only to give to one who pleases God. This also is absurd This also is absurd This also is absurd and a striving after wind." and a striving after wind." and a striving after wind." Now, Now, Now, here Kohelet considers all the same here Kohelet considers all the same here Kohelet considers all the same subjects that he previously pronounced subjects that he previously pronounced subjects that he previously pronounced hevel upon, eating and drinking, wealth hevel upon, eating and drinking, wealth hevel upon, eating and drinking, wealth and enjoying possessions, but he renders and enjoying possessions, but he renders and enjoying possessions, but he renders a radically different verdict. He says a radically different verdict. He says a radically different verdict. He says there's nothing better. How can he say there's nothing better. How can he say there's nothing better. How can he say this?

this? this? The key is in the phrase from the hand The key is in the phrase from the hand The key is in the phrase from the hand of God. of God. of God. He's considering the same stuff from a He's considering the same stuff from a He's considering the same stuff from a different angle. He has, as it were, different angle. He has, as it were, different angle. He has, as it were, ascended the steps from looking at the ascended the steps from looking at the ascended the steps from looking at the world from the ground floor world from the ground floor world from the ground floor to looking at it from a second floor to looking at it from a second floor to looking at it from a second floor window that gives you a higher and window that gives you a higher and window that gives you a higher and deeper perspective. From seeing the deeper perspective. From seeing the deeper perspective. From seeing the world as it's fallen, according to world as it's fallen, according to world as it's fallen, according to Genesis 3 and 4, Genesis 3 and 4, Genesis 3 and 4, to seeing the world as a gift of God, to seeing the world as a gift of God, to seeing the world as a gift of God, according to Genesis 1 and 2. according to Genesis 1 and 2. according to Genesis 1 and 2. Koheleth sees everything now in a truer, Koheleth sees everything now in a truer, Koheleth sees everything now in a truer, deeper light deeper light deeper light in its character as a gift in its character as a gift in its character as a gift from God. from God. from God. But let's bracket God out of the picture But let's bracket God out of the picture But let's bracket God out of the picture again. We're still trying to work our again. We're still trying to work our again. We're still trying to work our way to the God of the Bible. Think about way to the God of the Bible. Think about way to the God of the Bible. Think about some of the happiest, most fulfilling some of the happiest, most fulfilling some of the happiest, most fulfilling moments in your life. Maybe winning a moments in your life. Maybe winning a moments in your life. Maybe winning a division championship, graduating with division championship, graduating with division championship, graduating with honors, releasing a record to rave honors, releasing a record to rave honors, releasing a record to rave reviews, getting married, reviews, getting married, reviews, getting married, giving birth to a child. giving birth to a child. giving birth to a child. Whether you're Christian or not, whether Whether you're Christian or not, whether Whether you're Christian or not, whether you're a theist or not, many people's you're a theist or not, many people's you're a theist or not, many people's overwhelming sense in those peak moments overwhelming sense in those peak moments overwhelming sense in those peak moments of their lives is of receiving a gift.

of their lives is of receiving a gift. of their lives is of receiving a gift. Whatever work or effort you contributed Whatever work or effort you contributed Whatever work or effort you contributed to that situation coming about seems to that situation coming about seems to that situation coming about seems tiny tiny tiny in comparison to the whole thing. in comparison to the whole thing. in comparison to the whole thing. When you pause to reflect, it feels like When you pause to reflect, it feels like When you pause to reflect, it feels like that moment was handed to you, that moment was handed to you, that moment was handed to you, delivered to you, gifted to you. delivered to you, gifted to you. delivered to you, gifted to you. And people talk that way all the time. And people talk that way all the time. And people talk that way all the time. You hear the post-game interview or the You hear the post-game interview or the You hear the post-game interview or the press conference as the tour is wrapping press conference as the tour is wrapping press conference as the tour is wrapping up, and they I'm just so thankful to be up, and they I'm just so thankful to be up, and they I'm just so thankful to be here. I'm thankful for all that the team here. I'm thankful for all that the team here. I'm thankful for all that the team has contributed. It This is a gift. I has contributed. It This is a gift. I has contributed. It This is a gift. I don't know what to say. I didn't earn don't know what to say. I didn't earn don't know what to say. I didn't earn this. I didn't deserve this. this. I didn't deserve this. this. I didn't deserve this. People say that all the time, but here's People say that all the time, but here's People say that all the time, but here's the thing. the thing. the thing. If times like that are a gift, If times like that are a gift, If times like that are a gift, who are they who are they who are they from? from? from? If you don't believe in God, If you don't believe in God, If you don't believe in God, you might sincerely say life is a gift you might sincerely say life is a gift you might sincerely say life is a gift and mean it. and mean it. and mean it. But all that can be is an empty But all that can be is an empty But all that can be is an empty metaphor. metaphor. metaphor. There's no there there. There's no there there. There's no there there. It isn't a gift It isn't a gift It isn't a gift unless there is someone there unless there is someone there unless there is someone there to give it.

to give it. to give it. However grateful you may sometimes feel However grateful you may sometimes feel However grateful you may sometimes feel for life and all its most basic and for life and all its most basic and for life and all its most basic and abundant enjoyments, abundant enjoyments, abundant enjoyments, if there's no God giving it to you, you if there's no God giving it to you, you if there's no God giving it to you, you have no one to thank. have no one to thank. have no one to thank. Who can you thank Who can you thank Who can you thank for the softness of a newborn's cheek? for the softness of a newborn's cheek? for the softness of a newborn's cheek? Who can you thank for a snow day? Who can you thank for a snow day? Who can you thank for a snow day? I think the weather patterns, the sort I think the weather patterns, the sort I think the weather patterns, the sort of of of average temperatures here are probably average temperatures here are probably average temperatures here are probably similar enough to DC, where I lived for similar enough to DC, where I lived for similar enough to DC, where I lived for 7 years, and Chapel Hill, where we live 7 years, and Chapel Hill, where we live 7 years, and Chapel Hill, where we live now, now, now, that snow days are pretty rare, right, that snow days are pretty rare, right, that snow days are pretty rare, right, Matt? Matt? Matt? Once in a long while? Once in a long while? Once in a long while? Yeah, similar. Snow day once every 2 Yeah, similar. Snow day once every 2 Yeah, similar. Snow day once every 2 years, right? So, for kids like mine, years, right? So, for kids like mine, years, right? So, for kids like mine, you know, when that snow day comes you know, when that snow day comes you know, when that snow day comes around, you drop everything. around, you drop everything. around, you drop everything. You can't plan it, you can't schedule You can't plan it, you can't schedule You can't plan it, you can't schedule it, you can't count on it. You hear the it, you can't count on it. You hear the it, you can't count on it. You hear the forecast, the kids get their hopes up, 2 forecast, the kids get their hopes up, 2 forecast, the kids get their hopes up, 2 to 4 inches, and then it's nothing. to 4 inches, and then it's nothing. to 4 inches, and then it's nothing. You can't summon it. You can't summon it. You can't summon it. You can't engineer it. You can't engineer it. You can't engineer it. When it comes, When it comes, When it comes, you drop everything.

you drop everything. you drop everything. My son, who might complain that the My son, who might complain that the My son, who might complain that the water at the pool on a hot summer day is water at the pool on a hot summer day is water at the pool on a hot summer day is too cold cuz it's 79°, too cold cuz it's 79°, too cold cuz it's 79°, on a snow day, on a snow day, on a snow day, he's out there for hours. He's got ice he's out there for hours. He's got ice he's out there for hours. He's got ice trickling down his pants, and he doesn't trickling down his pants, and he doesn't trickling down his pants, and he doesn't care. care. care. Why? Why? Why? Because, as Ecclesiastes says, Because, as Ecclesiastes says, Because, as Ecclesiastes says, 5:18 to 20, "Behold, what I have seen to 5:18 to 20, "Behold, what I have seen to 5:18 to 20, "Behold, what I have seen to be good and fitting is to eat and drink be good and fitting is to eat and drink be good and fitting is to eat and drink and find enjoyment in all the toil with and find enjoyment in all the toil with and find enjoyment in all the toil with which one toils under the sun, the few which one toils under the sun, the few which one toils under the sun, the few days of his life that God has given him, days of his life that God has given him, days of his life that God has given him, for this is his lot. Everyone also to for this is his lot. Everyone also to for this is his lot. Everyone also to whom God has given wealth and whom God has given wealth and whom God has given wealth and possessions and power to enjoy them, and possessions and power to enjoy them, and possessions and power to enjoy them, and to accept his lot and rejoice in his to accept his lot and rejoice in his to accept his lot and rejoice in his toil, this is the gift of God. toil, this is the gift of God. toil, this is the gift of God. For he will not much remember the days For he will not much remember the days For he will not much remember the days of his life because God keeps him of his life because God keeps him of his life because God keeps him occupied with joy in his heart." My son occupied with joy in his heart." My son occupied with joy in his heart." My son will not much remember the cold on the will not much remember the cold on the will not much remember the cold on the snow day because God keeps him occupied snow day because God keeps him occupied snow day because God keeps him occupied with joy in his heart. If you really with joy in his heart. If you really with joy in his heart. If you really believe that life is a gift, what does believe that life is a gift, what does believe that life is a gift, what does it do? It turns all of life into a snow it do? It turns all of life into a snow it do? It turns all of life into a snow day.

day. day. You didn't make it, you couldn't plan You didn't make it, you couldn't plan You didn't make it, you couldn't plan it, you can't control it. All you can do it, you can't control it. All you can do it, you can't control it. All you can do is receive it. is receive it. is receive it. All you can do is enjoy it. All you can do is enjoy it. All you can do is enjoy it. That's what treating life as a gift That's what treating life as a gift That's what treating life as a gift does. does. does. What does this mean? What does this mean? What does this mean? If your life is a gift from God, it If your life is a gift from God, it If your life is a gift from God, it means that ultimate reality is not means that ultimate reality is not means that ultimate reality is not random or empty. random or empty. random or empty. It means that ultimate reality is not It means that ultimate reality is not It means that ultimate reality is not mute or malicious, but it is personal, mute or malicious, but it is personal, mute or malicious, but it is personal, it is loving, and it intends you good. it is loving, and it intends you good. it is loving, and it intends you good. He, rather, intends you good. In a world He, rather, intends you good. In a world He, rather, intends you good. In a world that is impersonal and undesigned, that is impersonal and undesigned, that is impersonal and undesigned, enjoyment can be at best a meaningless enjoyment can be at best a meaningless enjoyment can be at best a meaningless accident. accident. accident. But in God's world, enjoyment is a clue But in God's world, enjoyment is a clue But in God's world, enjoyment is a clue to reality's deepest, brightest secrets, to reality's deepest, brightest secrets, to reality's deepest, brightest secrets, namely, that the universe is the gleeful namely, that the universe is the gleeful namely, that the universe is the gleeful invention of an unassailably happy God. invention of an unassailably happy God. invention of an unassailably happy God. This is all here cuz he wanted it here. This is all here cuz he wanted it here. This is all here cuz he wanted it here. You're all here cuz he wanted you here. You're all here cuz he wanted you here. You're all here cuz he wanted you here. None of this had to be. It was just a None of this had to be. It was just a None of this had to be. It was just a sheer overflow of goodness and gladness sheer overflow of goodness and gladness sheer overflow of goodness and gladness that God chose to bring about.

that God chose to bring about. that God chose to bring about. Who can you thank for the best things in Who can you thank for the best things in Who can you thank for the best things in your life? Who can you thank for life your life? Who can you thank for life your life? Who can you thank for life itself? itself? itself? One of the deepest secrets to our One of the deepest secrets to our One of the deepest secrets to our deepest delights is that life is a gift. deepest delights is that life is a gift. deepest delights is that life is a gift. Every gift bears a trace of its giver. Enjoyment Enjoyment is fitting. It fits the shape of this is fitting. It fits the shape of this is fitting. It fits the shape of this world because world because world because joy beyond and behind the universe, joy beyond and behind the universe, joy beyond and behind the universe, joyed you and all things into existence. joyed you and all things into existence. joyed you and all things into existence. To enjoy life as God's gift is not to To enjoy life as God's gift is not to To enjoy life as God's gift is not to play make-believe. It's not to pretend. play make-believe. It's not to pretend. play make-believe. It's not to pretend. It's not to pretend life is something it It's not to pretend life is something it It's not to pretend life is something it isn't. It's to receive life as what it isn't. It's to receive life as what it isn't. It's to receive life as what it is. To enjoy is not to act as if, is. To enjoy is not to act as if, is. To enjoy is not to act as if, but to act but to act but to act because. because. because. Point four, on a similar theme, more Point four, on a similar theme, more Point four, on a similar theme, more good news. good news. good news. The joys of resonance. The joys of resonance. The joys of resonance. The joys of resonance. That's what we The joys of resonance. That's what we The joys of resonance. That's what we That's what we saw in Ecclesiastes 5: That's what we saw in Ecclesiastes 5: That's what we saw in Ecclesiastes 5: 18 to 20.

18 to 20. 18 to 20. This sense of present tense enjoyment, This sense of present tense enjoyment, This sense of present tense enjoyment, your heart and the world resonating your heart and the world resonating your heart and the world resonating together. together. together. The world offering you something that The world offering you something that The world offering you something that makes you sing inside, makes you sing inside, makes you sing inside, that absorbs you, occupies you. that absorbs you, occupies you. that absorbs you, occupies you. Ecclesiastes' ethic of enjoying present Ecclesiastes' ethic of enjoying present Ecclesiastes' ethic of enjoying present gifts strikingly overlaps with what gifts strikingly overlaps with what gifts strikingly overlaps with what Hartmut Rosa calls a sociology of the Hartmut Rosa calls a sociology of the Hartmut Rosa calls a sociology of the good life that he's given the one-word good life that he's given the one-word good life that he's given the one-word label of resonance, resonance. According label of resonance, resonance. According label of resonance, resonance. According to Rosa, resonance occurs when some to Rosa, resonance occurs when some to Rosa, resonance occurs when some aspect of the world moves you, reaches aspect of the world moves you, reaches aspect of the world moves you, reaches you, touches you, calls to you. In you, touches you, calls to you. In you, touches you, calls to you. In resonance, the wire that connects your resonance, the wire that connects your resonance, the wire that connects your heart to the world starts to hum. heart to the world starts to hum. heart to the world starts to hum. The world's like a tuning fork The world's like a tuning fork The world's like a tuning fork that somebody has struck. that somebody has struck. that somebody has struck. Your heart is tuned to the same Your heart is tuned to the same Your heart is tuned to the same frequency, frequency, frequency, and so it starts singing the same note. and so it starts singing the same note. and so it starts singing the same note. According to Rosa, According to Rosa, According to Rosa, resonance is inherently uncontrollable. resonance is inherently uncontrollable. resonance is inherently uncontrollable. Just as with falling asleep, Just as with falling asleep, Just as with falling asleep, the harder we try to make it happen, the harder we try to make it happen, the harder we try to make it happen, the less we succeed.

the less we succeed. the less we succeed. Rosa says, "It is a peculiar Rosa says, "It is a peculiar Rosa says, "It is a peculiar characteristic of resonance characteristic of resonance characteristic of resonance that it can be neither forced that it can be neither forced that it can be neither forced nor prevented nor prevented nor prevented with absolute certainty." with absolute certainty." with absolute certainty." Think about a breathtaking sunrise. Think about a breathtaking sunrise. Think about a breathtaking sunrise. Think about a series-winning Think about a series-winning Think about a series-winning three-point shot. three-point shot. three-point shot. Think about a look from someone you love Think about a look from someone you love Think about a look from someone you love that says all you need to hear. that says all you need to hear. that says all you need to hear. Think about hearing Think about hearing Think about hearing live live live the opening chords to your favorite the opening chords to your favorite the opening chords to your favorite song. song. song. None of those None of those None of those would cause the skin on the back of your would cause the skin on the back of your would cause the skin on the back of your neck to tingle neck to tingle neck to tingle if they were something you could if they were something you could if they were something you could control. control. control. They're something that can only be They're something that can only be They're something that can only be given. given. given. "Because resonance is uncontrollable," "Because resonance is uncontrollable," "Because resonance is uncontrollable," Rosa says, "it cannot be accumulated, Rosa says, "it cannot be accumulated, Rosa says, "it cannot be accumulated, saved, or instrumentally enhanced." To saved, or instrumentally enhanced." To saved, or instrumentally enhanced." To test this, test this, test this, try listening to your favorite song 10 try listening to your favorite song 10 try listening to your favorite song 10 times in a row for 10 days. times in a row for 10 days. times in a row for 10 days. It will probably not be your favorite It will probably not be your favorite It will probably not be your favorite song anymore at the end of those 100 song anymore at the end of those 100 song anymore at the end of those 100 repetitions.

repetitions. repetitions. No matter how many photos you take, you No matter how many photos you take, you No matter how many photos you take, you can't bottle the moment. can't bottle the moment. can't bottle the moment. Resonance cannot be stockpiled. Resonance cannot be stockpiled. Resonance cannot be stockpiled. Now, all of this commentary from Rosa on Now, all of this commentary from Rosa on Now, all of this commentary from Rosa on resonance resonates with Ecclesiastes' resonance resonates with Ecclesiastes' resonance resonates with Ecclesiastes' ethic of enjoyment. ethic of enjoyment. ethic of enjoyment. Enjoyment can't be stockpiled. You can't Enjoyment can't be stockpiled. You can't Enjoyment can't be stockpiled. You can't save it up for a rainy day or hoard it save it up for a rainy day or hoard it save it up for a rainy day or hoard it later to be consumed in retirement. The later to be consumed in retirement. The later to be consumed in retirement. The snow only lasts as long as it does. As snow only lasts as long as it does. As snow only lasts as long as it does. As Koheleth says in these verses from Koheleth says in these verses from Koheleth says in these verses from chapter 5, you have to accept your lot chapter 5, you have to accept your lot chapter 5, you have to accept your lot and rejoice in your toil. That's how God and rejoice in your toil. That's how God and rejoice in your toil. That's how God keeps you occupied with joy in your keeps you occupied with joy in your keeps you occupied with joy in your heart. Not rejoicing in the toil you're heart. Not rejoicing in the toil you're heart. Not rejoicing in the toil you're planning, not looking back on the joy on planning, not looking back on the joy on planning, not looking back on the joy on the toil you've accomplished, not the toil you've accomplished, not the toil you've accomplished, not thinking once my joy once my toil is thinking once my joy once my toil is thinking once my joy once my toil is over, I can finally get around to over, I can finally get around to over, I can finally get around to enjoying it. No, no, no, no, no. enjoying it. No, no, no, no, no. enjoying it. No, no, no, no, no. All you have to rejoice in is this All you have to rejoice in is this All you have to rejoice in is this present moment of present moment of present moment of toil. That's how God keeps you occupied with That's how God keeps you occupied with joy in your heart. Now, I'm not joy in your heart. Now, I'm not joy in your heart. Now, I'm not presenting a comprehensive ethic presenting a comprehensive ethic presenting a comprehensive ethic according to Ecclesiastes. Of course, according to Ecclesiastes. Of course, according to Ecclesiastes. Of course, there's eternity. Of course, there's there's eternity. Of course, there's there's eternity. Of course, there's judgment. Of course, there's rewards judgment. Of course, there's rewards judgment. Of course, there's rewards beyond this life. Ecclesiastes itself beyond this life. Ecclesiastes itself beyond this life. Ecclesiastes itself says so. But in terms of in-the-moment says so. But in terms of in-the-moment says so. But in terms of in-the-moment enjoyment, enjoyment, enjoyment, there's a way that limiting the focus of there's a way that limiting the focus of there's a way that limiting the focus of your heart to the present your heart to the present your heart to the present is the necessary condition for opening is the necessary condition for opening is the necessary condition for opening up whatever enjoyment the present has to up whatever enjoyment the present has to up whatever enjoyment the present has to offer. You have to be there.

offer. You have to be there. offer. You have to be there. You can't be at the next thing. You You can't be at the next thing. You You can't be at the next thing. You can't be at the last thing. To enjoy can't be at the last thing. To enjoy can't be at the last thing. To enjoy whatever God's giving you right now, you whatever God's giving you right now, you whatever God's giving you right now, you have to be here have to be here have to be here right now. right now. right now. Now, Now, Now, to get to the explaining part, to get to the explaining part, to get to the explaining part, why should we resonate why should we resonate why should we resonate with the world at all? with the world at all? with the world at all? If this world is built to resonate with If this world is built to resonate with If this world is built to resonate with you, at least sometimes. you, at least sometimes. you, at least sometimes. And if your heart is built to resonate And if your heart is built to resonate And if your heart is built to resonate with the world, at least sometimes, is with the world, at least sometimes, is with the world, at least sometimes, is that merely a happy accident? that merely a happy accident? that merely a happy accident? A trick of evolutionary biology? A trick of evolutionary biology? A trick of evolutionary biology? How could it be an accident? How could it be an accident? How could it be an accident? Does the note that this world rings in Does the note that this world rings in Does the note that this world rings in our hearts our hearts our hearts mean anything? mean anything? mean anything? Or does it signify nothing? Or does it signify nothing? Or does it signify nothing? Gavin's done a wonderful job on this in Gavin's done a wonderful job on this in Gavin's done a wonderful job on this in the chapter on Is it on beauty? In your the chapter on Is it on beauty? In your the chapter on Is it on beauty? In your Why Why God makes sense? Is that the Why Why God makes sense? Is that the Why Why God makes sense? Is that the chapter heading? Well, whatever it is, whatever that Well, whatever it is, whatever that chapter is, the argument from beauty, chapter is, the argument from beauty, chapter is, the argument from beauty, argument from something, it's exactly argument from something, it's exactly argument from something, it's exactly what I'm getting at here. what I'm getting at here. what I'm getting at here. That experience of resonance is a clue That experience of resonance is a clue That experience of resonance is a clue to the meaning and nature of reality.

to the meaning and nature of reality. to the meaning and nature of reality. It's not a false trail. It's not a It's not a false trail. It's not a It's not a false trail. It's not a trick. It's not an illusion. It's a trick. It's not an illusion. It's a trick. It's not an illusion. It's a hint. hint. hint. If this universe is a tuning fork, If this universe is a tuning fork, If this universe is a tuning fork, who struck it? who struck it? who struck it? If your heart is a bell, If your heart is a bell, If your heart is a bell, who rung it? who rung it? who rung it? If you hold that the nature of ultimate If you hold that the nature of ultimate If you hold that the nature of ultimate reality is impersonal and purposeless, reality is impersonal and purposeless, reality is impersonal and purposeless, you must work hard not to think of such you must work hard not to think of such you must work hard not to think of such things while you try to construct things while you try to construct things while you try to construct meaning for yourself. meaning for yourself. meaning for yourself. If you believe that there is no ultimate If you believe that there is no ultimate If you believe that there is no ultimate purpose, you must keep that thought at a purpose, you must keep that thought at a purpose, you must keep that thought at a safe distance from all the smaller, safe distance from all the smaller, safe distance from all the smaller, fragile purposes you are trying to fragile purposes you are trying to fragile purposes you are trying to cultivate in your little plot of life. cultivate in your little plot of life. cultivate in your little plot of life. If you want a meaningful life, If you want a meaningful life, If you want a meaningful life, you must not let the universe's you must not let the universe's you must not let the universe's meaninglessness ruin your party. meaninglessness ruin your party. meaninglessness ruin your party. But if you believe But if you believe But if you believe that life is good that life is good that life is good because life is a gift. And life is a because life is a gift. And life is a because life is a gift. And life is a gift because God gives it. And life is gift because God gives it. And life is gift because God gives it. And life is full of good things because the creator full of good things because the creator full of good things because the creator is constantly flinging good gifts at you is constantly flinging good gifts at you is constantly flinging good gifts at you faster than you can catch them.

faster than you can catch them. faster than you can catch them. Then any meaning you discover Then any meaning you discover Then any meaning you discover is catching up with the meaning God has is catching up with the meaning God has is catching up with the meaning God has already built in. already built in. already built in. Any goodness you enjoy Any goodness you enjoy Any goodness you enjoy is scratching the surface of the is scratching the surface of the is scratching the surface of the goodness that God himself is. Any goodness that God himself is. Any goodness that God himself is. Any happiness you experience is a glimpse of happiness you experience is a glimpse of happiness you experience is a glimpse of the one who is happiness the one who is happiness the one who is happiness himself. himself. himself. Part two, very briefly. Part two, very briefly. Part two, very briefly. Christ is deeper still. Christ is deeper still. Christ is deeper still. God's answer God's answer God's answer to your absurd life. to your absurd life. to your absurd life. According to Ecclesiastes, this world is According to Ecclesiastes, this world is According to Ecclesiastes, this world is a gift because God created it. a gift because God created it. a gift because God created it. The world is also absurd because we The world is also absurd because we The world is also absurd because we sinned and God cursed it. sinned and God cursed it. sinned and God cursed it. Our hearts are insatiable because God Our hearts are insatiable because God Our hearts are insatiable because God made us for himself and nothing in this made us for himself and nothing in this made us for himself and nothing in this world can satisfy us. Now, the book of world can satisfy us. Now, the book of world can satisfy us. Now, the book of Ecclesiastes basically states these Ecclesiastes basically states these Ecclesiastes basically states these truths, leaves them side by side, points truths, leaves them side by side, points truths, leaves them side by side, points them out at us with sharp edges facing them out at us with sharp edges facing them out at us with sharp edges facing us so that we get sort of cut and hurt us so that we get sort of cut and hurt us so that we get sort of cut and hurt by them. by them. by them. Ecclesiastes is more of a question than Ecclesiastes is more of a question than Ecclesiastes is more of a question than an answer.

an answer. an answer. Ecclesiastes doesn't tie up the big Ecclesiastes doesn't tie up the big Ecclesiastes doesn't tie up the big picture. picture. picture. In brief, in closing, I want to show how In brief, in closing, I want to show how In brief, in closing, I want to show how Jesus Jesus Jesus is the answer is the answer is the answer to Ecclesiastes' question. to Ecclesiastes' question. to Ecclesiastes' question. The incarnation of God the Son is a The incarnation of God the Son is a The incarnation of God the Son is a mystery mystery mystery and a marvel. To put it a little bit and a marvel. To put it a little bit and a marvel. To put it a little bit playfully, playfully, playfully, we might even call it we might even call it we might even call it absurd. absurd. absurd. What is God doing here as a human? What is God doing here as a human? What is God doing here as a human? Isn't that a little weird? Isn't that a little weird? Isn't that a little weird? Yes, it is weird. Cosmically weird. Yes, it is weird. Cosmically weird. Yes, it is weird. Cosmically weird. Unpredictably Unpredictably Unpredictably weird. weird. weird. But absurd times call for absurd But absurd times call for absurd But absurd times call for absurd measures. measures. measures. An absurd disease demands an absurd An absurd disease demands an absurd An absurd disease demands an absurd remedy. remedy. remedy. The novelist Walker Percy discovers in The novelist Walker Percy discovers in The novelist Walker Percy discovers in Jesus's incarnate redeeming work what he Jesus's incarnate redeeming work what he Jesus's incarnate redeeming work what he calls a new law in the cosmos. calls a new law in the cosmos. calls a new law in the cosmos. If you're a big enough fool to climb a If you're a big enough fool to climb a If you're a big enough fool to climb a tree and like a cat refuse to come down, tree and like a cat refuse to come down, tree and like a cat refuse to come down, then someone who loves you has to make then someone who loves you has to make then someone who loves you has to make as big a fool of himself as big a fool of himself as big a fool of himself to rescue you.

to rescue you. to rescue you. That is why we have this absurd That is why we have this absurd That is why we have this absurd means of salvation. means of salvation. means of salvation. For Jesus, For Jesus, For Jesus, the incarnation was only the beginning the incarnation was only the beginning the incarnation was only the beginning of the absurd. of the absurd. of the absurd. As one of his first followers said, As one of his first followers said, As one of his first followers said, Jesus went about doing good. Jesus went about doing good. Jesus went about doing good. But what he received in response to that But what he received in response to that But what he received in response to that good good good was anything but good. was anything but good. was anything but good. He was mocked, opposed, persecuted, and He was mocked, opposed, persecuted, and He was mocked, opposed, persecuted, and rejected. He was brought to trial, rejected. He was brought to trial, rejected. He was brought to trial, declared innocent, and then, declared innocent, and then, declared innocent, and then, in an absurd perversion of justice, in an absurd perversion of justice, in an absurd perversion of justice, condemned and crucified anyway. condemned and crucified anyway. condemned and crucified anyway. Never was the disconnect between Never was the disconnect between Never was the disconnect between deserving and receiving as extreme as it deserving and receiving as extreme as it deserving and receiving as extreme as it was in the life and death of Jesus of was in the life and death of Jesus of was in the life and death of Jesus of Nazareth. Nazareth. Nazareth. Jesus was alienated. He was not Jesus was alienated. He was not Jesus was alienated. He was not alienated from himself, but from just alienated from himself, but from just alienated from himself, but from just about everyone else. He came to his own, about everyone else. He came to his own, about everyone else. He came to his own, and his own people did not and his own people did not and his own people did not receive him. receive him. receive him. Jesus was alienated from his family who Jesus was alienated from his family who Jesus was alienated from his family who thought he was out of his mind.

thought he was out of his mind. thought he was out of his mind. He was alienated from his friends who He was alienated from his friends who He was alienated from his friends who abandoned him in his hour of need. He abandoned him in his hour of need. He abandoned him in his hour of need. He was alienated from his community's was alienated from his community's was alienated from his community's religious leaders who envied him, religious leaders who envied him, religious leaders who envied him, schemed against him, and conspired to schemed against him, and conspired to schemed against him, and conspired to get him killed. get him killed. get him killed. He was alienated from political He was alienated from political He was alienated from political authorities who spinelessly bowed to authorities who spinelessly bowed to authorities who spinelessly bowed to crowd pressure crowd pressure crowd pressure to execute him. Worst of all, to execute him. Worst of all, to execute him. Worst of all, more than all, more than all, more than all, while suffering on the cross, while suffering on the cross, while suffering on the cross, in and according to his human nature, in and according to his human nature, in and according to his human nature, Jesus was alienated from God. Jesus was alienated from God. Jesus was alienated from God. Crying out, "My God, Crying out, "My God, Crying out, "My God, my God, my God, my God, why have you forsaken me?" why have you forsaken me?" why have you forsaken me?" Why Why Why was Jesus was Jesus was Jesus plunged into absurdity plunged into absurdity plunged into absurdity and alienation? and alienation? and alienation? Not because he deserved it, Not because he deserved it, Not because he deserved it, but because we do. but because we do. but because we do. His incarnation His incarnation His incarnation was a rescue mission. was a rescue mission. was a rescue mission. He came to experience and exhaust and He came to experience and exhaust and He came to experience and exhaust and eradicate the forces of absurdity and eradicate the forces of absurdity and eradicate the forces of absurdity and alienation. He did it by pulling them up alienation. He did it by pulling them up alienation. He did it by pulling them up by their roots. This world has been by their roots. This world has been by their roots. This world has been subjected to futility against its will subjected to futility against its will subjected to futility against its will as God's judgment against our sin. Until as God's judgment against our sin. Until as God's judgment against our sin. Until that curse is lifted, hevel will remain.

that curse is lifted, hevel will remain. that curse is lifted, hevel will remain. Jesus endured that curse in his own Jesus endured that curse in his own Jesus endured that curse in his own person, in his own body, on the tree. person, in his own body, on the tree. person, in his own body, on the tree. By enduring the curse, By enduring the curse, By enduring the curse, he eradicates he eradicates he eradicates hevel. hevel. hevel. By suffering the judgment, By suffering the judgment, By suffering the judgment, he exhausts he exhausts he exhausts and lifts the judgment. and lifts the judgment. and lifts the judgment. Jesus endured the full measure of God's Jesus endured the full measure of God's Jesus endured the full measure of God's judgment against sin for all who will judgment against sin for all who will judgment against sin for all who will turn from sin and trust in him. turn from sin and trust in him. turn from sin and trust in him. Jesus suffered the most extreme Jesus suffered the most extreme Jesus suffered the most extreme absurdity and alienation, which we all absurdity and alienation, which we all absurdity and alienation, which we all deserve, deserve, deserve, so that we would receive the wholeness so that we would receive the wholeness so that we would receive the wholeness and fullness and fullness and fullness that only he deserves. that only he deserves. that only he deserves. Koheleth laments in chapter 8, verse 8, Koheleth laments in chapter 8, verse 8, Koheleth laments in chapter 8, verse 8, "No man has power to retain the spirit "No man has power to retain the spirit "No man has power to retain the spirit or power over the day or power over the day or power over the day of death." of death." of death." Someone who commits suicide Someone who commits suicide Someone who commits suicide doesn't have power over death. doesn't have power over death. doesn't have power over death. They're just, in a sad and tragic way, They're just, in a sad and tragic way, They're just, in a sad and tragic way, declaring their own defeat. declaring their own defeat. declaring their own defeat. No one has power over the day of death. No one has power over the day of death. No one has power over the day of death. No one that is, except the one who said, "For this reason the Father loves me, "For this reason the Father loves me, because I lay down my life that I may because I lay down my life that I may because I lay down my life that I may take it up again. No one takes it from take it up again. No one takes it from take it up again. No one takes it from me, but I lay it down of my own accord.

me, but I lay it down of my own accord. me, but I lay it down of my own accord. I have authority to lay it down, and I I have authority to lay it down, and I I have authority to lay it down, and I have authority to take it up again. No have authority to take it up again. No have authority to take it up again. No one has power over the day of death one has power over the day of death one has power over the day of death except Jesus." except Jesus." except Jesus." Jesus was not taken by death, Jesus was not taken by death, Jesus was not taken by death, but gave himself into death. He gave but gave himself into death. He gave but gave himself into death. He gave himself into death's grasp, and then on himself into death's grasp, and then on himself into death's grasp, and then on the third day, he broke himself out of the third day, he broke himself out of the third day, he broke himself out of it. Again, he rose from the dead bodily it. Again, he rose from the dead bodily it. Again, he rose from the dead bodily into a whole new mode of life, a life into a whole new mode of life, a life into a whole new mode of life, a life utterly untouched by any chilling shadow utterly untouched by any chilling shadow utterly untouched by any chilling shadow of death. He freely entered death's of death. He freely entered death's of death. He freely entered death's prison in order to not only break prison in order to not only break prison in order to not only break himself out, but to demolish the whole himself out, but to demolish the whole himself out, but to demolish the whole structure. structure. structure. If you are somehow here If you are somehow here If you are somehow here in this meeting for pastors, in this meeting for pastors, in this meeting for pastors, and you have not repented of sin and and you have not repented of sin and and you have not repented of sin and trusted in Christ, trusted in Christ, trusted in Christ, believe in him. believe in him. believe in him. Trust in him Trust in him Trust in him even today. even today. even today. Jesus alone Jesus alone Jesus alone is God's answer is God's answer is God's answer to your life's to your life's to your life's absurdity.

absurdity. absurdity. Let me close this in prayer. We'll Let me close this in prayer. We'll Let me close this in prayer. We'll transition to discussion. Heavenly Father, we thank you for the Heavenly Father, we thank you for the good news that our savior that our savior has entered into our absurdity and has entered into our absurdity and has entered into our absurdity and alienation, alienation, alienation, that he's suffered the curse and the that he's suffered the curse and the that he's suffered the curse and the judgment at the root of those judgment at the root of those judgment at the root of those conditions, conditions, conditions, and that he has busted himself out of and that he has busted himself out of and that he has busted himself out of the grave and will bring us with him. the grave and will bring us with him. the grave and will bring us with him. Father, we pray that we build each other Father, we pray that we build each other Father, we pray that we build each other up and encourage each other up and encourage each other up and encourage each other as we think well together about how to as we think well together about how to as we think well together about how to present these truths present these truths present these truths to those who don't trust in Jesus. We to those who don't trust in Jesus. We to those who don't trust in Jesus. We pray in his name. Amen. >> Thanks for listening to today's episode >> Thanks for listening to today's episode of the Gospel Coalition podcast. Check of the Gospel Coalition podcast. Check of the Gospel Coalition podcast. Check out more gospel-centered [music] out more gospel-centered [music] out more gospel-centered [music] resources at the gospelcoalition.org.