Wisdom can be sought, learned, and increased. But the seeking begins with Jesus Christ and Him alone. Without Christ, without submitting to Him, we are forever condemned to the foolish harm of our souls, and the souls of those around us.

Did you know that people pass electricity through their brains (tDCS, “transcranial direct current stimulation”) in the hope of being more intelligent? They do this before IQ testing, hoping to gain an edge over others.
Intelligence is a valuable commodity. Higher intelligence opens the door to better university degrees at better universities. Better degrees open the door to more lucrative careers. More lucrative careers open the door to the Nirvana of homeownership, meals with top chefs, private schools for the kids, better medical and dental treatment, early retirement, travel, and all-important experiences.
Thus, intelligent people are the new rock stars. Jordan Peterson’s recent lecture tour in Australia was a sellout. The ubiquitous Stephen Fry—urbane, witty, mellifluous—hosts the British TV show QI and makes one feel that one could never fly at quite his own altitude.
In this environment it is difficult not to measure and value ourselves according to our intelligence.
Wisdom is far more valuable than intelligence.
God’s Word does not rate intelligence this way. A quick concordance check of the NIV Bible shows that the word intelligent appears nine times, clever appears twice, and the words smart, intellectual, bright,and brainy not at all. But the words discern and discerning appear 34 times, understanding appears 115 times, and wise and wisdom 455 times. Know and knowledge appear 1,250 times. Think, thought, consider, meditate, reason, and ponder appear 405 times. We are commanded 14 times to “Wake up!” In the KJV, the command “Behold!” appears 1,326 times. The Bible highly rates wisdom, wisely alert thought, and wisely used knowledge. Bare intelligence is irrelevance.
The reason is this: there is no necessary correlation between intelligence and morality, or intelligence and wise conduct. You can be a fool with a very high IQ. You can be an evil genius. You can be dim, and good. You can be slow on the uptake, yet wise. You can be dull, and yet very skilled at the worthwhile thing that you do.
At the end of the day, a person’s contribution to the world, their society, and their friends and family will be determined not by their intelligence per se, but by their wisdom and goodness.
Wisdom is about knowing how to act correctly in any given situation.
According to the New Bible Dictionary the Hebrew word ḥokmā, “is intensely practical, not theoretical…. wisdom is the art of being successful, of forming the correct plan to gain the desired results.” And so the craftsmen of the Tabernacle were given ḥokmā to undertake their highly skilled workmanship (Exod. 31:6). The Bible associates wisdom with skilled metalwork, woodwork, jewelry, embroidery, weaving, trading, politics, leadership, and military and nautical ability. Wisdom is not about being smart. Wisdom is about knowing how to act correctly in any given situation, to do a given task well. This is driven home by the startling observation of Proverbs 30:24–28:
Four things on earth are small,but they are exceedingly wise:the ants are a people not strong,yet they provide their food in the summer;the rock badgers are a people not mighty,yet they make their homes in the cliffs;the locusts have no king,yet all of them march in rank;the lizard you can take in your hands,yet it is in kings’ palaces.
Ants, badgers, locusts, and lizards frequently shame the sharp, clever, and intelligent. For whereas the latter so often misuse their intelligence to harm themselves and those around them, “dumb animals” act prudently, constructively, and well. (The lizard is my favorite: he lets men sweat and toil to build a great and luxurious palace, says “thanks for that” when it is done, and simply moves in.)
While intelligence may be fixed, we can increase in wisdom.
The implication is that whereas IQ, like your height and eye color, may be relatively fixed, wisdom can be sought, learned, and increased. It should grow deeper and wider with age and experience (Job 32:7, Heb. 5:12). With every journey around the sun we should learn by experience how better to look after ourselves and those around us.
That is why we will now hear, from Proverbs 8, Wisdom shouting out to us from the street corners, urging us to take hold of the gifts that she longs to lavish upon us all:
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Marie Durand is quite well known in France, and a number of different causes have taken her as a figurehead.
During the nineteenth century, theologically liberal French Protestants held Marie Durand up as a heroine of freedom of conscience. They portrayed her as the woman who spent decades in prison for a cause being fought out by the French Enlightenment, by such great minds as d’Alembert, Diderot, Rousseau, and Voltaire. Liberal Protestants observed that, while the philosophes fought for freedom of conscience on the intellectual level, Durand’s decades of physical suffering made a powerful social-conscience contribution to the cause.
Conservative French Protestants, fiercely loyal to their religious and cultural roots, viewed Marie Durand as a heroic Huguenot, the ultimate example of a faithful Calvinist holding fast to her sixteenth-century Reformation heritage.
Evangelical Protestants in general have presented Durand as an example of steadfast faith in Christ under severe persecution. For them, Durand exemplifies the faithful Christian martyr, “Blessed are those who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven” (Matthew 5:10). Simonetta Carr, for example, has written a beautifully illustrated biography of Marie Durand as an inspiring example for Christian children and teens.
During World War II, leaders of the French resistance used Marie Durand’s name and story to inspire the French people to resist Nazi tyranny. And in 2016 actress and author Ysabelle Lacamp portrayed Marie Durand as a heroine of religious freedom in a series of books dealing with all kinds of social justice matters.
In short, many have held up Marie Durand as an inspiring heroine for their own causes. Few, however, have examined her life. Fewer again have examined her remarkable forty-eight surviving letters, forty-one of which were written from her dungeon.
Marie Durand was born in 1711 in a remote southern French village called Bouchet-de-Pranles. It remains to this day a delightful region of chestnut groves, undulating streams, green hills, and ancient stone farmhouses. You can still visit her home, which is now a museum devoted to her church and family, the Musée du Vivarais Protestant.
On the lintel above the family hearth Marie’s father etched, in exquisite uncials, these words of praise:

Justice demanded that David’s sin be punished, and it was punished in the sacrificial crucifixion of Jesus Christ. Jesus bore David’s sin and condemnation so that David could be forgiven. The wickedness of all who confess their sins and believe in Jesus Christ is forgiven. “His blood makes the foulest clean.”

The author of a large part of the Bible did some desperately wicked things.
I’m talking about David, Israel’s greatest general and king, and author of at least seventy-three of the Psalms.
God’s justice demands that sin be punished.
It is about 1000 BC, and David has been king for some time. His realm is expansive, his rule is secure, and his armies are off campaigning.
We find him strolling on his rooftop (2 Sam. 11). The sun sets over Jerusalem. The scent of smoke and evening meals fills the air.
David sees a woman bathing on her rooftop, a very beautiful woman. He makes inquiries.
She is Bathsheba, the wife of Uriah, one of David’s greatest soldiers—a friend and brother-in-arms. Uriah is away with the army.
David orders Bathsheba to be brought to his chambers…
Weeks later she sends him a note: “I am pregnant.”
David attempts a coverup. He calls Uriah back to Jerusalem for “news from the frontline.” He then sends him home to his wife Bathsheba with a gift.
But there’s no way that Uriah will enjoy an evening with his wife while the Ark of the Covenant and his brothers-in-arms are out in the field. Uriah sleeps outside.
Frustrated, David tries again. This time he gets Uriah drunk before sending him home to his wife.
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Every day he breaks and tears down strongholds of rebellion, willfulness, egoism, self-reliance, and hope and comfort in earthly people and things—anything and everything that hinders us from trusting and loving him in our totality.

An old friend of mine has been telling me about her granddaughter, who is only ten years old and loves to play sport.
She fell off of a trampoline last year and shattered her ankle. The surgery was difficult, and her bones didn’t heal properly. Fearing that her leg might not develop properly, her medical providers re-operated and re-broke and re-splinted the bone. They are still not sure whether the bone is properly healing, so she faces the possibility of yet another re-break and re-splint.
My friend grieves for her little granddaughter’s suffering. She wouldn’t hesitate to take her place, to suffer in her place if only she could.
We understand why the orthopedic specialists do this. They must bring short-term distress and suffering for her long-term benefit—so that in years to come she might run and play sports again with her friends.
We see Joseph doing just this to his brothers in Genesis chapters 42 to 44. He wounds them and brings them to their knees, so that he can heal and lift them up to full health. It is a picture of what Jesus does time and again with his beloved.
Desperation brings us to the Savior.
“When Jacob learned that there was grain in Egypt, he said to his sons, ‘Why do you look at one another?’” (Gen. 42:1).
The predicted seven-year famine threatened to destroy the region, including the covenant family—the sons of Jacob from whom God would raise up a blessed people to be a blessing to the nations. We see their pasturelands desiccating, herds emaciating, silos diminishing, wells turning first to mud, then to dust. Anxious Jacob sends his anxious sons to Egypt. “Behold, I have heard that there is grain for sale in Egypt. Go down and buy grain for us there, that we may live and not die” (Gen. 42:2).
This is how the journey to Christian faith often begins.
A financial crisis, a terrible accident, or a deadly sickness cripples us. A broken marriage or family crisis brings us to our knees. A great life disappointment slays us. Or we commit a great sin: something that shatters our idea of who we think we are. Sometimes all of these at once.
You look around for help, but the deluge has swept away every earthly support and hope. You are forced to look beyond: “I have heard that there is grain in Egypt.” “I have heard of the one they call Jesus.”
God had revealed to Jacob’s family his special plan for Joseph: that one day they would bow before him to receive his sustenance. The dreams made them jealous; they dismissed them as hubris. When the opportunity came, they plotted to murder Joseph, tossed him into a pit, and then sold him into foreign slavery.
Now in their hour of distress God forced them back to the one they tried to destroy, the only one who could help them.
President Eisenhower said that “there are no atheists in the foxholes…. In times of test and trial, we instinctively turn to God for new courage and peace of mind.” There is nothing wrong with this. This is no less sensible than dialing 911 in an emergency, or firing a distress flare from the life raft.
The Savior may harshly test us.
His brothers were prostrate before Joseph, pleading for his help. Yet, Joseph did not immediately throw his arms around his brothers with shouts of comfort and joy.
He recognized them but pretended to be a stranger and spoke harshly to them. “Where do you come from?” he asked. “From the land of Canaan,” they replied, “to buy food.” “You are spies,” he replied, “You have come to see the nakedness of the land” (“nakedness of the land” meaning “where our land is unprotected”; Gen. 42:7–9).
So Joseph initiated a long and difficult trial for his brothers. Why?
When last he saw his brothers, Joseph was in distress and pleading for his life (42:21). They cruelly ignored his pleas and sold him as a slave, never to see his home or family again.
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 I have been encouraged and even energised by Brierley’s work. He has equipped us with fresh evidence of the Christian faith, with a vigorous recasting of old evidence, and a renewed confidence in the intellectual and logical rigour of Christianity. He has given us a fund of podcasts to share with others on their journey. But we must always remember that Jesus has conquered sin and the curse at its root – “It is finished!” – and that he made a promise: “I will build my church.”

My congregation lives within an 80 x 60 x 50 kilometre triangle, an area larger than the Principality of Liechtenstein. So I drive a lot. I don’t enjoy a view of the Swiss Alps, but I do get to listen to podcasts.
Right now, what makes me actually look forward to driving is the chance to listen to more of Justin Brierley’s wonderful series: The Surprising Rebirth of Belief in God: Why New Atheism Grew Old and Secular Thinkers Are Considering Christianity. The podcast complements his 2023 book of the same name, published by Tyndale House.
One word to describe Surprising Rebirth? Refreshing. Brierley is smart, informed, nuanced, and confident in the truth. He has a beautiful turn of phrase and oozes positivity. Listening to him I get the same kind of feeling as when I read C.S. Lewis’s Surprised by Joy, or J.I. Packer’s Knowing God.
The thesis of the series is in the title.
In the mid-2000s the so-called “Four Horsemen” of the New Atheist movement – Daniel Dennett, Sam Harris, Christopher Hitchens, and their (somewhat) fearless leader Richard Dawkins – scooped up millions of sales with books like The End  of Faith (2005), The God Delusion (2006), God is Not Great (2007), and other vaunted takedowns of mainstream religion.
As sarcastic as Voltaire, as certain as Senator McCarthy, as pompous as Sir Humphrey Appleby, and as populistic as Abba, they made a lot of God-suppressors feel more snug in their idolatry.
Dawkins even fronted a bus campaign: “There is Probably No God. Now Stop Worrying and Enjoy Your Life.” Despite the lame hedging of the word “Probably”, it went down well in the burbs of Oxford. Not sure what famine-wracked Somalians would have made of it. Or incarcerated Uighurs.
But the devil has been cursed to only ever kick own goals.
The Four Horsemen’s arguments earned C-minuses all round from real philosophers – theists and atheists alike. Their arguments had all been raised and answered countless times across the past two millennia. Moreover, they failed to offer even a postage stamp of terra firma on which to build a life of meaning and purpose, but instead revelled in a universe that has, “at bottom, no design, no purpose, no evil, no good, nothing but blind, pitiless indifference.” Yet they failed, as Nietzsche and Camus did not fail, to follow through with their nihilist suppositions, persisting that basic human ethics – strangely reminiscent of the ethics of the Second Table – could still be derived from their god-free milieu.
People learned inductively that atheism was rather like an egg left too long in the sun – smooth on the outside, an agglomeration of stinky gas and nothingness within. Moreover, the Horsemen whipped up millions to begin talking again about the target of their attacks – God. Oscar Wilde said it: “There is only one thing in life worse than being talked about, and that is not being talked about.”   
Twenty years later it turns out that the New Atheists, rather like Pharaoh’s foremen but without their reasonableness, cause millions to lift up their heads to the possibility of something better – that there might in fact be real substance to the claims of Christian theism.
Justin Brierley tells the story in sixty-to-ninety-minute podcasts, twenty-two of which have appeared so far. I will engage with a few of the more remarkable of these and make some observations about the oeuvre as a whole.
In “The Rise and Fall of New Atheism” (Ep. 1), Brierley storms the beach with a bracing retelling of the rise of Dawkins et al. They flowed with Matthew Arnold’s “melancholy, long, withdrawing roar” of the Sea of Faith. They had the wind in their sails. Yet how brittle it was. “Elevatorgate: How the Culture Wars Killed New Atheism” (Ep. 2) shows how the movement ripped itself apart over sexism, LGBT and trans rights, and other highly charged public debates. Yes their impact lingered, but not in the way they hoped.
In “Thank God for Richard Dawkins” (Ep. 3), Brierley interviews a number of public intellectuals who turned to theism, and even to Christian faith, after the undergraduate naïveté of the Horsemen’s books opened their eyes to the better arguments of Christianity. An interview with prominent YouTube atheist Alex O’Connor (Ep. 4) is a case study of this.
“The Jordan Peterson Phenomenon” (Ep. 5) is one of the most exciting episodes, tracing the rise to popularity in 2018 of a gifted but unknown psychology professor at the University of Toronto. Peterson was the doctor’s hammer that tapped all kinds of reflexive tendons. First when he stood against state laws forcing people to use preferred pronouns as an attack on free speech, which Peterson argues is an attack on thought itself. Second for his 2018 Twelve Rules for Life, which has sold over ten million copies and urges people to take responsibility for their lives – young men in particular.
Then Peterson began to lecture on the Bible. Gifted pastor-preachers with half-empty churches were treated to the sight of thousands of predominantly young men paying up to a hundred dollars to pack out large lecture theatres to hear Peterson’s passionate, rambling, and often emotional reflections on Genesis. Reading the text through the prism of Jungian archetypes and symbols, he fails to understand it. Yet millions of people were now hearing from the weeping prophet of Canada all about God and the Bible and a God-given purpose and destiny for life.
In Episode 6, “The Meaning Crisis: Why we’re all religious deep down”, Brierley builds on the idea of the innate sense of meaning and purpose that Peterson was tapping into. He works backwards from the funeral for Elizabeth II, when “a latent spirituality surfaced.” Having been reared on a diet of “you can be whatever we want to be” – what Charles Taylor called “expressive individualism” – and having rejected theocentrism for anthropocentrism, young occidentals were unmoored. And terribly unhappy.
The great bonus of listening to Brierley is that you will discover, through his adroit choice of interlocutors, all manner of wonderful Christian communicators. In Episode 6 you will meet Graham Tomlin, a C of E bishop and author of the superbly titled Why Being Yourself is a Bad Idea (2020). Our anthropocentrism has meant that we are looking in the wrong place for meaning. Social media’s smashing of community has exacerbated this. Refusing to enter “the story of our society”, we have failed in our attempt to invent our own. Sociologist Max Weber described the “disenchantment” of the industrial West. But nature abhors a vacuum and we’ve learnt to worship other entities: ourselves primarily. This is not working well for anyone.
Interviews with Australian historian Sarah Irving-Stonebraker, who converted to Christianity from atheism, and social-psychologist Jonathan Haidt, who has catalogued the catastrophic increase in levels of anxiety, depression, self-harm, and suicide since 2010 – when a new generation was being shaped by smartphones and social media – trace the modern mental health crisis to an existential crisis, which itself derives from an identity crisis which is, at its heart, a spiritual crisis. Brierley sums it all up: “If we are made to live in a story that is bigger than us then I don’t think we can simply play-act a part in something we know is ultimately just a fiction.”
At the moment New Atheism imploded, new voices began to be heard.
“The New Thinkers: A new conversation on God” (Ep. 7) introduces four highly prominent and well-regarded public intellectuals who are all making positive noises about Christianity: Douglas Murray, Tom Holland, Ayaan Hirsi Ali, and Louise Perry. Of the four, the human rights campaigner Ayaan Hirsi Ali is the only one who has come to belief in Christian theism (Ep. 8). She is a friend of Richard Dawkins, who has publicly expressed his disappointment in Ali’s conversion; though even Dawkins has recently called himself “a cultural Christian.” We should ask: “From whence that culture, Prof Dawkins?” Ex nihilo nihil fit.
In “Paul Kingsnorth & Martin Shaw: A poet and mythologist convert” (Ep. 9), Brierley introduces two recent converts. Shaw is an academic and mythologist who read the Gospels and “found Christ disturbing.”
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If money cannot buy happiness, far less can it buy salvation and life. It is God’s righteousness, not wealth, that turns the key of heaven’s gates. “Wealth is worthless in the day of wrath, but righteousness delivers from death … Whoever trusts in his riches will fall, but the righteous will thrive like a green leaf” (Prov. 11:4, 28).

When my grandmother sold her 1976 Toyota Corona in 1996, the sun visors and doors were still covered with the protective plastic from the factory. The car’s original green paint was brilliant and immaculate, and it had been serviced within an inch of its life. In fact, when it rained Grandma had to go out with raincoat and umbrella because Grandad didn’t want to risk rusting their beautiful car.
It wasn’t just the car. Grandma only ever owned one electric toaster, a 1948 wedding present. It had flip down doors on either side, and you had to manually turn the bread. She only ever used one carving knife the one her blacksmith grandfather had repurposed, using forge and hammer from a worn-out steel file in the early 1900s.
In her last years, in the blazing Perth summers, she still cooled herself using a damp towel and electric fan, reluctant to waste electricity on her perfectly good split-system air conditioner.
Grandma was born in 1926, and so she lived her girlhood through the Great Depression. Her family had no car or cart, and they traveled by foot or bus. Her father, a school master, supplemented the family table by hunting rabbits. Her mother had to sell her beloved piano to buy food: “We ate the piano,” Grandma would sometimes say. Butter was scarce, and drippings on bread with salt and pepper made a frequent meal. (Dripping was the fat from a cooked roast, collected into used tins.) Grandma, like just about every other Australian in the 1930s, had to live frugally, and she never lost those childhood habits. She treasured and looked after every possession.
How different my life has been. I have had many cars, and I haven’t looked after any of them especially well. Cheap electric appliances come and go. My worn-out clothes are discarded instead of repaired. Every now and then we have to clear uneaten leftovers out of the fridge. If it’s cold, we put on the heater without much thought.
By any standard of history and place, the Australian middle class enjoys spectacular wealth. And with wealth comes wastage, greed, forgetfulness of the poor, pride, a sense of entitlement, and spiritual apathy.
These are not small dangers. And so we turn urgently to God’s word for help and guidance. Here are seven things the book of Proverbs teaches us about poverty and wealth, riches and want.
1.  Wealth comes from the Lord.
“The blessing of the LORD brings wealth” (Prov. 10:22). If God is sovereign, if he governs all creation, then both riches and poverty come ultimately from him. Poor and barren Hannah recognized this: “The LORD sends poverty and wealth; he humbles and he exalts” (1 Sam. 2:7; Scripture quotes from NIV version unless otherwise noted). And Moses warned rich Israelites never to forget this:

You may say to yourself, “My power and the strength of my hands have produced this wealth for me.” But remember the LORD your God, for it is he who gives you the ability to produce wealth. (Deut. 8:17)

Godliness and riches are linked: “Humility is the fear of the LORD; its wages are riches and honor and life” (Prov. 22:4). Psalm 112 concurs:

Praise the Lord.
Blessed are those who fear the Lord,
    who find great delight in his commands.
Their children will be mighty in the land;
    the generation of the upright will be blessed.
Wealth and riches are in their houses,
    and their righteousness endures forever. (Ps. 112:1-3)

In a fallen world, however, the correlation is far from robust. The godly can be destitute (like Hannah, Job in his trials, Elijah, and Mary), and the godless can be rich (like Pharaoh, Nabal, Darius, and the glutton who pretended Lazarus didn’t exist). The rich should not presume that God smiles on them, nor should the poor assume that he frowns on them.
2. The Lord normally bestows wealth by hard work, frugality, and saving.
“Dishonest money dwindles away, but he who gathers money little by little makes it grow” (Prov. 13:11). “All hard work brings a profit, but mere talk leads only to poverty” (Prov. 14:23). “The plans of the diligent lead to profit as surely as haste leads to poverty” (Prov. 21:5).
And so indolent epicureans tend to impoverish themselves: “He who loves pleasure will become poor; whoever loves wine and oil will never be rich” (Prov. 21:17). “He who works his land will have abundant food, but the one who chases fantasies will have his fill of poverty” (Prov. 28:19).
Some will inherit the benefits of the hard work, frugality, and saving of others. “Houses and wealth are inherited from parents” (Prov. 19:14a). The godly will want this for their children: “A good man leaves an inheritance for his children’s children, but a sinner’s wealth is stored up for the righteous” (Prov. 13:22). A patrimony does not however come without its dangers: “An inheritance quickly gained at the beginning will not be blessed at the end” (Prov. 20:21).
3. Greed is evil.
Gordon Gecko, the fictional Wall Street swindler, urged that “greed is good.” Scripture urges instead that greed is godless.
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The focus of Reaching the Next Generation is in fact more on retention than addition. DeYoung points out that most church-leavers, after having observed their parents and church leaders at close quarters, check out in their teenage years.

Book Review: Kevin DeYoung, The (Not-so-Secret) Secret to Reaching the Next Generation. Wheaton, Il: Crossway, 2024. 28 pages.
I’ve just completed my first six months at Scots’ Church in Fremantle. I inherited a fine group of elders, deacons, and board members, a committed organist, and a strong preaching heritage. I did not—like so many other new ministers in denominations of mixed orthodoxy—have to fight for the right to preach repentance and faith in Christ. Praise God, and honour to my faithful predecessors.
But Covid took its toll over recent years and there have been some challenges. Our old church building has very little parking, no cooling or heating, poor lighting and sound, wooden pews, no “music team” or network of Bible studies, no youth or young adults ministry, and precious few people capable of filling rosters. In short none of the things that are often counted as essential for growing a vibrant church.
But we do have Jesus Christ. And because we Jesus, we have everything.
So I vowed from the start not to blame any lack of growth on our lack of mod-cons. If Christ is seen in His Word, and if the Spirit blows mightily through the congregation setting each one ablaze, then hard pews and parking complications will be immaterial.
Kevin DeYoung’s booklet—you will read it in the space of a cup of tea—is a charming reinforcement of this doctrine: that it is Christ who builds his church, and that unless the LORD builds the house the builders build in vain.
The focus of Reaching the Next Generation is in fact more on retention than addition. DeYoung points out that most church-leavers, after having observed their parents and church leaders at close quarters, check out in their teenage years.
He suggests that the church in which Christ is at work, and that is most likely to retain its young people, will have five attributes:
First, it will “Grab the next generation with passion.” Lukewarmness is just as nauseating to the young as it is to Christ. I like the way DeYoung measures passion not by some arbitrary yardstick, but by spiritual growth. Christians who strive to grow from whatever point they are at are those who exude the passion that will attract the young:
“They need to hear of the mighty deeds of God. And they need to hear the message from someone who not only understands it but has been captured by it.”
Second, churches must win the next generation not by obsessing over “cultural engagement”, but with love. In a narcissistic social-media culture, where curating my online magnificence is my raison d’être, real selfless love, “not with words or speech but with actions and in truth” (1 John 3:18), is radically and noticeably different and attractive.
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Christians must never dream of taking over the power structures of the world, (Boice was writing soon after the collapse of the Christian Right in the 1980s,) nor must they seclude themselves from the world like monks or Mennonites. They must instead aim to live biblical, prayerful, authentic, godly, courageous, and joyful lives of service within the world; in a way that will bring great blessing to their cities and communities.

Many Christians in the West feel more and more like foreigners in their own land.
Our community finds our beliefs about marriage and sex and family as fragrant as ammonia; that our desire to join with like-minded people for the Christian education of our children reeks of apartheid; and that our passion to protect unborn life is invasively “creepy.”
Christian social convictions are not just different, nor even just wrong. They stink.
Some Christians counter-attack with the hope of recapturing formal control and influence over centres of power like the academy or government. So get your God Bless the USA Donald Trump-endorsed King James Bible for only $59.99.
Other Christians collapse into the foetal position; or at least into societal disengagement of any kind other than strictly Word evangelism.
The first group, like Israel in Numbers, presume to go where the Lord has not called them (Numbers 14:44-45). The second, like an anti-Daniel praying with the windows shut, or like a tongue-tied watchman, take cover when they should be seen and heard.
Both stand outside of Reformed-evangelistic civics of the past five centuries. And neither position, as Boice explains, is biblical.  
There are some encouraging signs. The puerile arguments of the noughties New Atheists, the self-styled “Brights”, the “Four Horsemen” (Dawkins, Dennett, Hitchens, and Harris), are now an embarrassment to the cause. Thoughtful agnostics like Jordan Peterson and Tom Holland are making people think again about the truth and value of Christianity. But for the moment the world is a bit hostile. No one in the West is suffering like Christians in Nigeria or China, but it is still a bit fraught and threatening.  
This is where Two Cities, Two Loves: Christian Responsibility in a Crumbling Culture comes in.
James Montgomery Boice (1938 – 2000), pastor of the historic Tenth Presbyterian Church in Philadelphia from 1968 until his death, was the author of some fifty books and Bible commentaries. He served also as Chairman of the International Council on Biblical Inerrancy from 1977 until its dischargement in 1988. He wrote and taught from the evangelical-Reformed position.
Two Cities, Two Loves was first published in 1996 and was recently lightly edited and updated for republication.
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With Jesus as your High Priest, you are anchored behind the veil into the presence of God himself: anchored to his forgiveness, and anchored to his blessing, favor, and love. You are anchored there because Jesus is standing right there, representing you. He brings the blood of a sacrifice—his blood—evidence that your sins have been punished and dealt with. With Jesus as your High Priest you have absolute assurance that you are free from condemnation. And he brings to you, from God, abundant mercy, forgiveness, and life. 

Unlike our beloved Anglican cousins, Presbyterians don’t believe that it is right to ordain priests into the church. But that doesn’t mean that we don’t think that we need a priest. On the contrary, we most desperately need a priest! Not a mere human priest, however, but the one great High Priest, Jesus Christ.

For every high priest chosen from among men is appointed to act on behalf of men in relation to God, to offer gifts and sacrifices for sins. He can deal gently with the ignorant and wayward, since he himself is beset with weakness. Because of this he is obligated to offer sacrifice for his own sins just as he does for those of the people. And no one takes this honor for himself, but only when called by God, just as Aaron was. (Heb. 5:1-4)

First, what is a priest? A priest is a go-between, someone who represents God before humanity, and humanity before God. A go-between is needed because God is holy, and we are not.
The Holy God hates sin with a passion and breaks out against it with fierce anger (remember the Flood, the Ten Plagues, the Exile…). But we are sin-full. In the West Australian town of Greenough, constant strong winds have bent the trees to grow right-angled to the ground. Humans are bent by sin to do what God has forbidden, and to fail to do what God has commanded.
Sinners cannot stand in God’s holy presence without being destroyed.
This is why Isaiah said “Woe to me! I am ruined!” when he found himself in the presence of the “Holy! Holy! Holy! LORD Almighty!” (Isa. 6:1-5). This is why the Beloved Disciple, confronted by the Holy Son of God, fell at his feet “as though dead” (Rev. 1:17).
Sinful humanity must come to God to plead for his mercy and blessing. But how can we? It isn’t safe to be around him, since we would be destroyed in his presence like a tissue in a bonfire, like a comet straying near the sun, disintegrated to ashes by the nuclear heat.
God on his side longs to bring us grace, forgiveness, and blessing. But how can he? His holy presence would destroy us, we who are fouled black by sin to our very core.
Two nations are at war, trying with might and main to obliterate one another. If there is to be any dialogue, any hope of reconciliation, a go-between is needed: traditionally, someone from neutral Switzerland. We need a Switzerland: a go-between to approach God on our behalf, to plead for his mercy and blessing; and someone who can come from God to us, to bring mercy and blessing. That is what a priest is. He represents sinful humanity before Holy God, and Holy God before sinful humanity.
A priest must have two qualifications.
First, in order to represent humanity, a priest must be one of us. He must know what we know, he must have felt and experienced what we have felt, to plead for us from a place of personal knowledge and encounter. Yet, though human, he must be sinless, so that he can enter Holy God’s presence without annihilation.
Second, in order to represent God, the priest must himself be divine. A true mediator between God and man must himself be—a God-man.
A priest has duties to perform.
In order to reconcile Holy God and sinful humanity, the priest must satisfy God’s demand for the execution of just punishment upon human sin. God can no more overlook and disregard sin than a human justice can overlook premeditated murder. If God and humanity is to be reconciled, human sin must be dealt with.
How can God bless sinful humanity, when he must punish us? God in his wisdom and grace has provided a sacrifice: a means by which our sin can be punished in another, in a substitute.
Just punishment for our sin can be executed upon the substitute, so that we may instead be blessed. The priest can make this sacrifice, and then bring evidence to God that the sacrifice has been made, and that sin has been justly punished. The priest brings the blood of the slain victim: “Look, here is the evidence that this person’s sin has been punished, that justice has been administered.”
God sees the blood of the substitute, and his holy justice is satisfied. The person for whom the sacrifice was made is no longer the object of his wrath: for his wrath has already fallen upon the sacrificial victim.
Then God sends the priest back to the people he represents: to pronounce God’s forgiveness and favor, God’s promises and reassurance.
The high priest was Israel’s only priest.
This was the awesome office and duty of the Old Testament priest: he was a mutual representative of Holy God and sinful humanity; he brought bloody evidence to God that Israel’s sin had been justly punished; he took God’s blessing to Israel, whose sin had been lifted.
The singular magnificence of the dress of the high priest showed that he was actually Israel’s only priest—the other “ordinary priests” merely served as his assistants.
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Do you need direction, light, and the truth? He is the Wonderful Counselor. Do you need a mighty champion to defeat the enemies of sin and death? He is Mighty God. Do you need permanent fatherly affection and protection? He is Everlasting Father. Do you need to be reconciled to God and your neighbor to enjoy peace and prosperity? He is Prince of Peace. Jesus the Mighty Savior will defeat all of our enemies: the world, the flesh, the devil, and death itself—enemies that we ourselves are helpless to defeat. He wins our salvation and safeguards our salvation. 

Cut flowers. I have mixed feelings about this.
Yes, I love it when the fairer sex in our home carry in bunches of bulbs, roses, lavender, and hydrangeas from the garden. They brighten and cheer us all, but I think we all feel a bit sad when we cut flowers. We know that we have cut them off from their life source. We stand them in vases of water, but this can only slow the process of death and corruption. The flowers droop, the petals fall, the vibrant colors fade to brown, and then the whole bunch is crammed into the curbside bin with the other rubbish.
Christmas. Exchanging lavish gifts. Putting up a pine in the living room and decorating it to the tunes of Bing Crosby. Drawing together the family. Eating festive foods like ham on the bone, fruitcake, and rum balls. Why do people do this? “Because we have always done it, going back generations.” Yes, but what made our forebears do all this in the first place? What made them celebrate? It was of course the birth of Christ. Christmas was a general celebration of the birth of Jesus Christ in Bethlehem some two thousand years ago.
Like cut flowers, Christmas is drooping because we have cut it off from the source.
But Christmas is drooping. We still do the good old things, but the petals are falling and the colors are fading. We can see a future when it will be tossed out altogether. Why? Because we have cut Christmas off from the source.
Let’s get back to the source. Let’s go back to the things that made us celebrate in the first place. We can’t reconnect cut flowers to the plant, but we can all reconnect to the Christmas history. It’s important to do this. Not to save Christmas—although that may come to be a delightful side effect—but ourselves. To be saved from meaninglessness, our sins, death, fear, and estrangement from God.
Isaiah 9:2-6: God Will Send a Child
In 740 BC the nation of Judah was frightened. To the north, the brutal Assyrian Empire was growing rapidly in power, and it seemed only a matter of time before they would descend to ravage Judah’s villages and homes. Then God told them not to fear because he was going to send them a child:

The people walking in darknesshave seen a great light;on those living in the land of deep darknessa light has dawned.You have enlarged the nationand increased their joy;they rejoice before youas people rejoice at the harvest….For to us a child is born,to us a son is given,and the government will be on his shoulders.And he will be calledWonderful Counselor, Mighty God,Everlasting Father, Prince of Peace. (Isa. 9:2-3, 6;all Scripture quotes from NIV)

“The government will be upon his shoulders.” And this great prophecy was fulfilled with the birth of Jesus Christ in Bethlehem (Luke 1:31-33). He will carry the world in the direction he wants to carry it. He will rule—the future is on his shoulders. God’s people don’t have to live with fear and uncertainty.
The character of a ruler is of the greatest importance.
But what is the character of this Savior? God said through Isaiah to not be afraid because he will rule; but, what kind of ruler would he be?
The fact is, the kings of the day were never good men. Israel’s first king, Saul, was fearful and impatient; he disregarded God’s laws and turned to necromancy. David was Israel’s archetypal “good king,” yet even he succumbed to adultery and a murderous cover-up. Solomon succumbed to the idols of his gargantuan harem. Rehoboam was a hot-headed fool. And so on. There were very few useful kings in Judah, and all of them were flawed.
So we can understand if Judah heard Isaiah’s words cynically: A great king? Universal rule on his shoulders? Yes, but will he be good?
We too know all about bad leaders. Kaiser Wilhelm led the world into the sickening First World War. Mussolini led Italy into fascism and inspired Spain’s Franco and Germany’s Hitler to do the same. The Japanese warlords ravaged Southeast Asia. Lenin, Stalin, and Mao butchered their people. Petty leaders like Pol Pot, Idi Amin, and Ratko Mladic were genocidal maniacs. Then there are arch-terrorists like Osama bin Laden and nuclear gangsters like Kim Jong-un.
Even the “good” leaders are fatally flawed.
The British and French general staffs of World War I were homicidally reckless with the millions of young lives under their command. The British Parliament’s appeasement of Hitler in the 1930s paved the way to the great slaughter of World War II. Roosevelt was manipulated by Stalin.
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