Living in Light of the Gospel: An Interview with Paul David Tripp

By Paul David Tripp 9/01/2011

     Tabletalk: Tell us a little about Paul Tripp Ministries and your call to a ministry of counseling.

     Paul David Tripp: Let me say first that the name of the ministry is not what it is because I think that it is all about me. It is so named because of the Internet; type my name and you get my website. The ministry was begun because God had given me a platform that I knew I must be a good steward of. What propels me in ministry is the reality that, as believers, we tend to understand salvation future, but we tend to be confused when it comes to the present benefits of the work of Christ in the here and now. I call this the “nowism” of the gospel. Christ didn’t just die for our past and our future. No, he also died for our here and now.

     What has Christ given me for my difficult marriage, my rebellious teenager, my struggle with fear, or that private area of sin? These are the questions that shape and propel my ministry. My goal is to come alongside the local church and do anything I can to help them disciple their people into living in light of the gospel of Jesus Christ. To do this, I will continue to write, speak, and produce consumable gospel resources so that people will not just assent to the truths of the gospel but live out those truths in the hallways, kitchens, family rooms, and boardrooms of everyday life. It’s not enough to believe in life after death; we better start believing in life before death, a quality of existence that would not be possible apart from the grace of the Lord Jesus Christ.

     TT: Is there anything Christians can learn from secular approaches to counseling, or should Christians avoid them altogether?

     PDT: The answer to this question is found in the brilliantly practical words of Colossians 2:8: “See to it that no one takes you captive by philosophy and empty deceit, according to human tradition, according to the elemental spirits (principles) of the world, and not according to Christ” (parentheses mine). Notice that Paul is not arguing that everything that the world says is trash. God allows philosophers, psychologists, and scientists to have insights. There are things that we can learn from their experience and research. But we must learn from them while being aware that there is a fatal flaw in their worldview: it omits Christ.

     Because of this flaw, we cannot let our counseling be controlled or shaped by a system that ignores or denies the most important person in the universe — Christ — and the most important work in the universe — His life, death, and resurrection. So while we are thankful for the insights of the culture’s thinkers, we receive those insights knowing the system out of which they come is fatally flawed, and we understand that a biblical approach to change is not just another school of psychology among many other schools. No, biblical counseling is radically different. Unlike all other schools of psychology, which put their hope in some kind of human system of redemption, we believe that lasting personal change necessitates a Redeemer. So we humbly listen to and learn from the voices around us, but we will not be taken captive by any system of hope that omits the Lord of hope, Jesus Christ.

     TT: Most Christians express a desire to change, to become more Christlike, but often stumble and fall short, some even give up in despair. How is the change we desire to be achieved?

     PDT: The bright hope of the cross of Jesus Christ is that lasting personal change is really possible. The person and work of Christ mean fresh starts and new beginnings can and do happen. What does the process of change look like? We must first affirm that all lasting change of heart that leads to a change in a person’s words and behavior is an act of grace. How does that grace operate in the heart of a person? Here’s how I think about the process. First, you can’t grieve what you don’t see. You have to be willing to look into the accurate mirror of the Word of God. You can’t confess what you haven’t grieved. You have to submit to the convicting ministry of the Holy Spirit and own personal responsibility for your words and behavior. You can’t repent of what you haven’t confessed. You have to obey God’s call to new ways of living and ask, “Specifically where is God calling me to live in a brand new way?” Finally, you can’t change (actually applying these new commitments to daily living) what you haven’t repented of. That’s the process of transforming grace: see-grieve-confess-repent-change.

     TT: What do you believe to be the most serious issues plaguing the modern Christian family?

     PDT: One of the greatest challenges to the Christian family is rampant, culturally-institutionalized, media-promoted, hero-driven materialism. Maybe more than ever before, our culture has embraced the delusion that life can be found in the physical, material creation. The created world has no ability whatsoever to satisfy the cravings of our hearts. The creation is meant to be a finger that points me to the one place where real life and rest of heart can be found — God. Because this materialism plays to the deepest idolatries of our hearts (Rom. 1:25), it leaves us fat, addicted, and in debt. As a culture, we spend too much, we eat too much, we try to experience too much, and we are way too busy, all in the vain hope that we will find life where it cannot be found. It is hard to be a family living in Western culture and not breathe in the toxic gases of its materialism.

     TT: What are the biggest challenges facing Christian adolescents today, and how should the church be involved?

     PDT: You could argue that the struggles of teenagers today are exactly what they’ve always been. Teens don’t tend to hunger for wisdom and correction. They tend to be legalistic (arguing about where the boundaries are); they tend to be unwise in their choices of companions; they tend to be susceptible to sexual temptation; they don’t tend to live with the future in view; and they tend to be blind to the true condition of their hearts. We are alerted to these struggles in Proverbs in a historical setting when a father would say to his son at the end of the day: “Have you bedded down the camel?” But they map right onto a generation when a father says to his son at the end of the day: “Did you gas up the SUV?” These struggles of heart are transgenerational and transcultural.

     For us, these struggles are reinforced by three things in our culture. First, our teens live in a culture where biblical faith and values have a very small place in the cultural discussion. Second, they are told again and again every day that life really can be found in material things. And finally, they live in a culture where intensely intrusive and constantly available media puts the philosophy of the culture in their face. All around me, I see teens in Christian families assenting to biblical belief but buying the idols of the surrounding culture.

     TT: What are some of the dangers we face any time we speak? how should the gospel inform and shape the way we use our words?

     PDT: Second Corinthians 5:15 says that Jesus died so that “those who live would no longer live for themselves.” You see, the DNA of sin is selfishness. This means that sin in its fundamental form is anti-social. Because sin causes each of us to be self-absorbed and self-obsessed, our words aren’t the instruments of love for God and people that they were designed to be. So, the call of the gospel of Jesus Christ is for His followers to quit using words in the selfish pursuit of the goals and purposes of their own little kingdoms of one and begin to speak for the King. There is no better communication of this than the model given in the prayer of our Lord. Imagine the good that would come if we would daily pray, “Your kingdom come, your will be done right here, right now, in my words as it is in heaven.”

     TT: All of us at times have friends who talk to us when they are experiencing serious problems. What is the single best piece of advice that you can give us when we face this situation?

     PDT: I tell people who are helping people all the time to remember that they are not the fourth member of the Trinity. It is important for each of us to understand that we have no calling or ability to change another person. If it is not my job or within my capability to create human change, then my calling is to be a tool in the hands of the One who holds that power.

     This means I don’t try to create change by the force of my personality, the logic of my arguments, or the volume of my voice. It also means that I don’t ask the law to do what only grace can accomplish: I don’t try to create change by threat, manipulation or guilt. No, I put my confidence in the transforming grace of the Redeemer and endeavor to be an instrument of seeing, a tool of conviction, and an agent of repentance.

     I again and again tell the helpers out there to rest in the transforming power of the grace of God, working through the Word of God and ignited by the Spirit of God.

Click here to go to source

• 1     New Morning Mercies: A Daily Gospel Devotional
• 2     Parenting: 14 Gospel Principles That Can Radically Change Your Family
• 3     What Did You Expect?: Redeeming the Realities of Marriage
• 4     Instruments in the Redeemer's Hands: People in Need of Change Helping People in Need of Change
• 5     Awe: Why it Matters in All We Think, Say and Do
• 6     Dangerous Calling: Confronting the Unique Challenges of Pastoral Ministry
• 7     Age of Opportunity: A Biblical Guide to Parenting Teens, Second Edition (Resources for Changing Lives)
• 8     Sex in a Broken World: How Christ Redeems What Sin Distorts
• 9     Relationships: A Mess Worth Making
• 10     War of Words: Getting to the Heart of Your Communication Struggles
• 11     Redeeming Money: How God Reveals and Reorients Our Hearts
• 12     A Shelter in the Time of Storm: Meditations on God and Trouble
• 13     Lost in the Middle: Midlife and the Grace of God
• 14     Forever: Why You Can’t Live Without It
• 15     Suffering: Gospel Hope When Life Doesn't Make Sense
• 16     Instruments in the Redeemer's Hands Study Guide - How to Help Others Change
• 17     Whiter Than Snow: Meditations on Sin and Mercy
• 18     A Quest For More: Living For Something Bigger Than You
• 19     Come, Let Us Adore Him: A Daily Advent Devotional
• 20     Sex and Money: Empty Pleasures, Satisfying Grace
• 21     Suffering: Eternity Makes a Difference
• 22     Teens & Sex: How Should We Teach Them? (Resources for Changing Lives)
• 23     Grief: Finding Hope Again

CHAP. XI.—CONTINUATION. LOT.

     On account of his hospitality and godliness, Lot was saved out of Sodom when all the country round was punished by means of fire and brimstone, the Lord thus making it manifest that He does not forsake those that hope in Him, but gives up such as depart from Him to punishment and torture. (Gen. 19; comp. 2 Pet. 2:6–9) For Lot’s wife, who went forth with him, being of a different mind from himself and not continuing in agreement with him [as to the command which had been given them], was made an example of, so as to be a pillar of salt unto this day. This was done that all might know that those who are of a double mind, and who distrust the power of God, bring down judgment on themselves, and become a sign to all succeeding generations.

CHAP. XII.—THE REWARDS OF FAITH AND HOSPITALITY. RAHAB.

     On account of her faith and hospitality, Rahab the harlot was saved. For when spies were sent by Joshua, the son of Nun, to Jericho, the king of the country ascertained that they were come to spy out their land, and sent men to seize them, in order that, when taken, they might be put to death. But the hospitable Rahab receiving them, concealed them on the roof of her house under some stalks of flax. And when the men sent by the king arrived and said, “There came men unto thee who are to spy out our land; bring them forth, for so the king commands,” she answered them, “The two men whom ye seek came unto me, but quickly departed again and are gone,” thus not discovering the spies to them. Then she said to the men, “I know assuredly that the Lord your God hath given you this city, for the fear and dread of you have fallen on its inhabitants. When therefore ye shall have taken it, keep ye me and the house of my father in safety.” And they said to her, “It shall be as thou hast spoken to us. As soon, therefore, as thou knowest that we are at hand, thou shalt gather all thy family under thy roof, and they shall be preserved, but all that are found outside of thy dwelling shall perish.” (Josh. 2; Heb. 11:31) Moreover, they gave her a sign to this effect, that she should hang forth from her house a scarlet thread. And thus they made it manifest that redemption should flow through the blood of the Lord to all them that believe and hope in God. Ye see, beloved, that there was not only faith, but prophecy, in this woman.

CHAP. XIII.—AN EXHORTATION TO HUMILITY.

     Let us therefore, brethren, be of humble mind, laying aside all haughtiness, and pride, and foolishness, and angry feelings; and let us act according to that which is written (for the Holy Spirit saith, “Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, neither let the rich man glory in his riches; but let him that glorieth glory in the Lord, in diligently seeking Him, and doing judgment and righteousness” (Jer. 9:23, 24; 1 Cor. 1:31; 2 Cor. 10:17)), being especially mindful of the words of the Lord Jesus which He spake, teaching us meekness and long-suffering. For thus He spoke: “Be ye merciful, that ye may obtain mercy; forgive, that it may be forgiven to you; as ye do, so shall it be done unto you; as ye judge, so shall ye be judged; as ye are kind, so shall kindness be shown to you; with what measure ye mete, with the same it shall be measured to you.” (Comp. Matt. 6:12–15, 7:2; Luke 6:36–38) By this precept and by these rules let us stablish ourselves, that we walk with all humility in obedience to His holy words. For the holy word saith, “On whom shall I look, but on him that is meek and peaceable, and that trembleth at My words?” (Isa 66:2)

CHAP. XIV.—WE SHOULD OBEY GOD RATHER THAN THE AUTHORS OF SEDITION.

     It is right and holy therefore, men and brethren, rather to obey God than to follow those who, through pride and sedition, have become the leaders of a detestable emulation. For we shall incur no slight injury, but rather great danger, if we rashly yield ourselves to the inclinations of men who aim at exciting strife and tumults, so as to draw us away from what is good. Let us be kind one to another after the pattern of the tender mercy and benignity of our Creator. For it is written, “The kind-hearted shall inhabit the land, and the guiltless shall be left upon it, but transgressors shall be destroyed from off the face of it.” (Prov. 2:21, 22) And again [the Scripture] saith, “I saw the ungodly highly exalted, and lifted up like the cedars of Lebanon: I passed by, and, behold, he was not; and I diligently sought his place, and could not find it. Preserve innocence, and look on equity: for there shall be a remnant to the peaceful man.” (Ps. 37:35–37. “Remnant” probably refers either to the memory or posterity of the righteous.)

CHAP. XV.—WE MUST ADHERE TO THOSE WHO CULTIVATE PEACE, NOT TO THOSE WHO MERELY PRETEND TO DO SO.

     Let us cleave, therefore, to those who cultivate peace with godliness, and not to those who hypocritically profess to desire it. For [the Scripture] saith in a certain place, “This people honoureth Me with their lips, but their heart is far from Me.” (Isa. 29:13; Matt. 15:8; Mark 7:6) And again: “They bless with their mouth, but curse with their heart.” (Ps. 62:4) And again it saith, “They loved Him with their mouth, and lied to Him with their tongue; but their heart was not right with Him, neither were they faithful in His covenant.” (Ps. 78:36, 37) “Let the deceitful lips become silent,” (Ps. 31:18) [and “let the Lord destroy all the lying lips, (These words within brackets are not found in the MS., but have been inserted from the Septuagint by most editors.)] and the boastful tongue of those who have said, Let us magnify our tongue; our lips are our own; who is lord over us? For the oppression of the poor, and for the sighing of the needy, will I now arise, saith the Lord: I will place him in safety; I will deal confidently with him.” (Ps. 12:3–5)

CHAP. XVI.—CHRIST AS AN EXAMPLE OF HUMILITY.

     For Christ is of those who are humble-minded, and not of those who exalt themselves over His flock. Our Lord Jesus Christ, the Sceptre of the majesty of God, did not come in the pomp of pride or arrogance, although He might have done so, but in a lowly condition, as the Holy Spirit had declared regarding Him. For He says, “Lord, who hath believed our report, and to whom is the arm of the Lord revealed? We have declared [our message] in His presence: He is, as it were, a child, and like a root in thirsty ground; He has no form nor glory, yea, we saw Him, and He had no form nor comeliness; but His form was without eminence, yea, deficient in comparison with the [ordinary] form of men. He is a man exposed to stripes and suffering, and acquainted with the endurance of grief: for His countenance was turned away; He was despised, and not esteemed. He bears our iniquities, and is in sorrow for our sakes; yet we supposed that [on His own account] He was exposed to labour, and stripes, and affliction. But He was wounded for our transgressions, and bruised for our iniquities. The chastisement of our peace was upon Him, and by His stripes we were healed. All we, like sheep, have gone astray; [every] man has wandered in his own way; and the Lord has delivered Him up for our sins, while He in the midst of His sufferings openeth not His mouth. He was brought as a sheep to the slaughter, and as a lamb before her shearer is dumb, so He openeth not His mouth. In His humiliation His judgment was taken away; who shall declare His generation? for His life is taken from the earth. For the transgressions of my people was He brought down to death. And I will give the wicked for His sepulchre, and the rich for His death, (The Latin of Cotelerius, adopted by Hefele and Dressel, translates this clause as follows: “I will set free the wicked on account of His sepulchre, and the rich on account of His death.”) because He did no iniquity, neither was guile found in His mouth. And the Lord is pleased to purify Him by stripes. If ye make an offering for sin, your soul shall see a long-lived seed. And the Lord is pleased to relieve Him of the affliction of His soul, to show Him light, and to form Him with understanding, to justify the Just One who ministereth well to many; and He Himself shall carry their sins. On this account He shall inherit many, and shall divide the spoil of the strong; because His soul was delivered to death, and He was reckoned among the transgressors, and He bare the sins of many, and for their sins was He delivered.” (Isa. 53. The reader will observe how often the text of the Septuagint, here quoted, differs from the Hebrew as represented by our authorized English version.) And again He saith, “I am a worm, and no man; a reproach of men, and despised of the people. All that see Me have derided Me; they have spoken with their lips; they have wagged their head, [saying] He hoped in God, let Him deliver Him, let Him save Him, since He delighteth in Him.” (Ps. 22:6–8) Ye see, beloved, what is the example which has been given us; for if the Lord thus humbled Himself, what shall we do who have through Him come under the yoke of His grace?

CHAP. XVII.—THE SAINTS AS EXAMPLES OF HUMILITY.

     Let us be imitators also of those who in goat-skins and sheep-skins (Heb. 11:37) went about proclaiming the coming of Christ; I mean Elijah, Elisha, and Ezekiel among the prophets, with those others to whom a like testimony is borne [in Scripture]. Abraham was specially honoured, and was called the friend of God; yet he, earnestly regarding the glory of God, humbly declared, “I am but dust and ashes.” (Gen. 18:27) Moreover, it is thus written of Job, “Job was a righteous man, and blameless, truthful, God-fearing, and one that kept himself from all evil.” (Job 1:1) But bringing an accusation against himself, he said, “No man is free from defilement, even if his life be but of one day.” (Job 14:4, 5. [Septuagint.]) Moses was called faithful in all God’s house; (Num. 12:7; Heb. 3:2) and through his instrumentality, God punished Egypt with plagues and tortures. Yet he, though thus greatly honoured, did not adopt lofty language, but said, when the divine oracle came to him out of the bush, “Who am I, that Thou sendest me? I am a man of a feeble voice and a slow tongue.” (Ex. 3:11, 4:10) And again he said, “I am but as the smoke of a pot.” (This is not found in Scripture. [They were probably in Clement’s version. Comp. Ps. 119:83.])

CHAP. XVIII.—DAVID AS AN EXAMPLE OF HUMILITY.

     But what shall we say concerning David, to whom such testimony was borne, and of whom God said, “I have found a man after Mine own heart, David the son of Jesse; and in everlasting mercy have I anointed him? (Ps. 89:21) Yet this very man saith to God, “Have mercy on me, O Lord, according to Thy great mercy; and according to the multitude of Thy compassions, blot out my transgression. Wash me still more from mine iniquity, and cleanse me from my sin. For I acknowledge my iniquity, and my sin is ever before me. Against Thee only have I sinned, and done that which was evil in Thy sight; that Thou mayest be justified in Thy sayings, and mayest overcome when Thou art judged. For, behold, I was conceived in transgressions, and in my sins did my mother conceive me. For, behold, Thou hast loved truth; the secret and hidden things of wisdom hast Thou shown me. Thou shalt sprinkle me with hyssop, and I shall be cleansed; Thou shalt wash me, and I shall be whiter than snow. Thou shalt make me to hear joy and gladness; my bones, which have been humbled, shall exult. Turn away Thy face from my sins, and blot out all mine iniquities. Create in me a clean heart, O God, and renew a right spirit within me. Cast me not away from Thy presence, and take not Thy Holy Spirit from me. Restore to me the joy of Thy salvation, and establish me by Thy governing Spirit. I will teach transgressors Thy ways, and the ungodly shall be converted unto Thee. Deliver me from blood-guiltiness, O God, the God of my salvation: my tongue shall exult in Thy righteousness. O Lord, Thou shalt open my mouth, and my lips shall show forth Thy praise. For if Thou hadst desired sacrifice, I would have given it; Thou wilt not delight in burnt-offerings. The sacrifice [acceptable] to God is a bruised spirit; a broken and a contrite heart God will not despise.” (Ps. 51:1–17)

CHAP. XIX.—IMITATING THESE EXAMPLES, LET US SEEK AFTER PEACE.

     Thus the humility and godly submission of so great and illustrious men have rendered not only us, but also all the generations before us, better; even as many as have received His oracles in fear and truth. Wherefore, having so many great and glorious examples set before us, let us turn again to the practice of that peace which from the beginning was the mark set before us; and let us look stedfastly to the Father and Creator of the universe, and cleave to His mighty and surpassingly great gifts and benefactions of peace. Let us contemplate Him with our understanding, and look with the eyes of our soul to His long-suffering will. Let us reflect how free from wrath He is towards all His creation.

CHAP. XX.—THE PEACE AND HARMONY OF THE UNIVERSE.

     The heavens, revolving under His government, are subject to Him in peace. Day and night run the course appointed by Him, in no wise hindering each other. The sun and moon, with the companies of the stars, roll on in harmony according to His command, within their prescribed limits, and without any deviation. The fruitful earth, according to His will, brings forth food in abundance, at the proper seasons, for man and beast and all the living beings upon it, never hesitating, nor changing any of the ordinances which He has fixed. The unsearchable places of abysses, and the indescribable arrangements of the lower world, are restrained by the same laws. The vast unmeasurable sea, gathered together by His working into various basins, never passes beyond the bounds placed around it, but does as He has commanded. For He said, “Thus far shalt thou come, and thy waves shall be broken within thee.” (Job 38:11) The ocean, impassible to man, and the worlds beyond it, are regulated by the same enactments of the Lord. The seasons of spring, summer, autumn, and winter, peacefully give place to one another. The winds in their several quarters fulfil, at the proper time, their service without hindrance. The ever-flowing fountains, formed both for enjoyment and health, furnish without fail their breasts for the life of men. The very smallest of living beings meet together in peace and concord. All these the great Creator and Lord of all has appointed to exist in peace and harmony; while He does good to all, but most abundantly to us who have fled for refuge to His compassions through Jesus Christ our Lord, to whom be glory and majesty for ever and ever. Amen.

Clement of Rome, “The First Epistle of Clement to the Corinthians,” in The Apostolic Fathers with Justin Martyr and Irenaeus, ed. Alexander Roberts, James Donaldson, and A. Cleveland Coxe, vol. 1, The Ante-Nicene Fathers (Buffalo, NY: Christian Literature Company, 1885)

Happy Pastors

By C.J. Mahaney 9/1/2011

     As the star of the television series Dirty Jobs, Mike Rowe suits up and labors in some of the most dirty and dangerous work environments possible. To date, he hasn’t tried pastoring. But pastoring qualifies as a dirty job, which is reflected in the most common biblical metaphor for the job: shepherd. Being a shepherd is difficult, demanding, and — if done well — exhausting. Pastors with any experience in the field will know exactly what I mean.

     Take sermon preparation. The work is hard, repetitive, and impossible to avoid, outgrow, or expedite. You spend hours of hard work over the text, and at some point you review your sermon manuscript and are embarrassed by what you see. Maybe you find yourself tired, confused, and a bit fearful. And you’ll do it all again next week.

     Then comes the sermon. Ten minutes into the message a terrible feeling seems to confirm that it’s not going well. After worship, you talk with people but nobody even mentions your sermon. Even your wife, who wants to encourage you, says, “Well, it wasn’t one of your best.”

     Or take counseling. You meet with the same people about the same sins over and over again. You invest many hours in counseling a man who eventually leaves his wife for another woman. Meanwhile, you have church members who are suffering. You visit the hospital so often the nurses know your name. Eventually tragedy hits. A husband and father dies of cancer, and you must comfort his family and teach the church a biblical perspective on suffering.

     Those are just a few areas. We could easily extend the list. And given these repetitive, difficult tasks, it is no surprise that pastors easily become weary, discouraged, and joyless.

     This may not seem like a big deal at first. After all, most jobs can be done well without joy. It’s unnecessary for my mechanic or my dentist to be happy. I just want a mechanic who can fix my car. I am looking for flawless dentistry. I shop for skill. But in pastoral ministry, skill is not enough.

     You see, the manner of our ministry matters to God. Skill, diligence, and faithfulness are crucial — and commendable — but they are not enough. God requires us to execute our task with joyful hearts, which explains why Peter instructs pastors to “shepherd the flock of God that is among you, exercising oversight, not under compulsion, but willingly, as God would have you” (1 Peter 5:2, emphasis added). God-glorifying pastoral ministry must be done willingly, springing from a ready heart that is eager to serve. In other words, pastors are to serve joyfully. God wants happy pastors.

     So I must ask: Are you a happy pastor? Let me encourage you not to rely on self-evaluation here. I’d suggest asking your wife: “Am I a happy pastor?” And don’t stop there — ask your kids. Ask your fellow pastors or assistant. Ask your congregation. Are you a happy pastor?

     Or are you a weary and discouraged pastor? If so, how can you reclaim a joyful heart? Here are three brief suggestions. First, remember that God has forgiven all your sins through the person and work of Jesus Christ. There is no reason for joy that exceeds this one. But it is frighteningly easy to lose sight of Calvary. And when this happens, we become aware only of our sin and the sins of our church members. So we must maintain a clear view of the gospel. Make this a priority in your daily spiritual disciplines. Like Paul, resolve to know nothing except Christ and Him crucified (1 Cor. 2:2). Nothing will renew our joy more quickly than our amazement that God has saved us through the person and work of the Savior (Rom. 5:11). If you forget about this, forget about being a happy pastor.

     Second, stay alert for evidences of God’s activity in those you serve. Scripture gives us two helpful ways to identify the Holy Spirit’s work in our churches: study the fruit of the Spirit and the gifts of the Spirit (1 Cor. 12:4–11, 27–31; Gal. 5:22–23; Eph. 4:11–16; 1 Peter 4:10–11). Read these lists carefully. Then, look up, and look carefully at your church. You will see God at work everywhere you look. Take note of these discoveries, thank God for His work, and point it out to your church. The question isn’t whether God is working; it’s whether you perceive it — and if you don’t, you aren’t going to be a happy pastor.

     Third, be amazed that they come back for another sermon. “If some men were sentenced to hear their own sermons,” Charles Spurgeon wrote, “it would be a righteous judgment upon them, and they would soon cry out with Cain, ‘My punishment is greater than I can bear.’” But our people come back Sunday after Sunday. Ponder that, and you’ll increasingly be a joyful pastor.

     Pastoring is not an easy job. It certainly is not a clean job — it is shepherding, after all. If you’re a pastor, you’ll be tempted to complain and to serve joylessly. We must be alert to these temptations. We must fight for joy because our skill, diligence, and faithfulness alone will not cut it. God wants happy pastors.

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• 1     Humility: True Greatness
• 2     Love That Lasts: When Marriage Meets Grace
• 3     Living The Cross Centered Life Keeping The Gospel The Main Thing
• 4     Girl Talk: Mother-Daughter Conversations on Biblical Womanhood
• 5     Rescuing Ambition
• 6     Sex, Romance, and the Glory of God: What Every Christian Husband Needs to Know
• 7     Sex and the Supremacy of Christ
• 8     The Gospel and Personal Evangelism
• 9     Worldliness: Resisting the Seduction of a Fallen World
• 10     In My Place Condemned He Stood: Celebrating the Glory of the Atonement
• 11     Don't Waste Your Sports
• 12     Christ Our Mediator (LifeChange Books)
• 13     Proclaiming a Cross-Centered Theology
• 14     Building Strong Families
• 15     The Cross-centered Life-C. J. Mahaney

Direction in Times of Confusion

By Robert Jeffress 2023

Gentleness

     Gentleness is sometimes translated in the Bible as “meekness.” Unfortunately, when we think of meekness, we think of the similar-sounding word weakness. In reality, the meaning of gentleness or meekness is power that is under control. Picture the scene from the movie King Kong in which the giant ape gently holds the beautiful girl in his hand. Now that’s power under control!

     The heavenly minded Christian is one who will not let his emotions, especially his hostile feelings, overpower him. Instead, he will respond the way Christ did on the cross. Rather than lashing out in anger at His enemies or calling down the heavenly host to judge them immediately, Jesus said, “Father, forgive them; for they do not know what they are doing” (Luke 23:34).

Patience

     The Greek word translated as “patience” means “long-tempered.” The word usually refers to patience with people, not circumstances. As far as the Bible is concerned, patience means more than tolerating red lights, delayed flights, or long lines at the grocery store. Patience means enduring mistreatment by others.

     This idea is antithetical to what the Greeks believed. Aristotle taught that it was a virtue to strike back at insults. We hear the same attitude today in advice such as “Don’t get mad; get even.”

     Yet the heavenly minded person not only endures mistreatment by others but actually forgives it. Paul put it this way: “Bearing with one another, and forgiving each other, whoever has a complaint against anyone; just as the Lord forgave you, so also should you” (Col. 3:13). The Greek word translated as “forgive” means “to release.” That is the essence of forgiveness: letting go of people’s offenses against us. Why should we do that? Because God forgave us when we did not deserve forgiveness. He forgave us unconditionally. It’s our responsibility to mirror that same forgiveness toward others.

Love

     Love is the quality that binds all other Christian graces together. In 1 Corinthians 13, Paul emphasized the preeminence of love: “If I speak with the tongues of men and of angels, but do not have love, I have become a noisy gong or a clanging cymbal. If I have the gift of prophecy, and know all mysteries and all knowledge; and if I have all faith, so as to remove mountains, but do not have love, I am nothing. And if I give all my possessions to feed the poor, and if I surrender my body to be burned, but do not have love, it profits me nothing. . . . But now faith, hope, love, abide these three; but the greatest of these is love” (vv. 1–3, 13).

     The Greek word translated here as “love,” agape, refers to a self-sacrificing love that is more concerned with giving than receiving. This love is best exemplified by God, who loved the world so much that He gave His Son. Paul said it is out of this basic attitude toward others that compassion, kindness, humility, gentleness, and patience flow. And it is this quality that best measures the degree of our heavenly mindedness — and our Christlikeness.

     In a car engine, oil is the lubricant that makes the various moving parts run smoothly. Without it, an engine will quickly burn up. It would be very difficult to look into an engine’s crankcase to see how much oil is present. Instead, the manufacturer provides a dipstick. When you pull out the dipstick, you can easily see how much oil is in the engine.

     In the same way, we have a readily visible measurement of our commitment to God, and that’s our love for other people. If our affections and thoughts are set “on the things above” (Col. 3:2), then our lives will be characterized by the qualities Jesus displayed: compassion, kindness, humility, gentleness, patience, and love.

Within Our Reach

     In Romans 6:4, Paul said, “Therefore we have been buried with Him through baptism into death, so that as Christ was raised from the dead through the glory of the Father, so we too might walk in newness of life.” Paul was saying, “You don’t have to wait till you die to experience this new life. That same quality of life can be yours, because you have participated in the resurrection of Jesus Christ from the dead.” You don’t have to wait till you die to become like Jesus and to experience the benefits of living a Christlike life. You can experience that transformation right now.

     Christlikeness is a tall order. There’s no denying that. But it’s never beyond our grasp — not even after we’ve failed spectacularly. Our Christlikeness doesn’t come down to one make-or-break moment in our lives. It comes down to the dozens of decisions we make every day.

     Every interaction we have, every temptation we face, every decision we make about what we will or won’t do in a given situation is a new opportunity to let others see Christ in us. God has equipped us to accomplish His will. The Holy Spirit stands ready to guide us. As amazing as it sounds, we have within us the power to be like Jesus Christ.

Solid Ground

     Question: What do you do after you’ve explored the ten core beliefs of the Christian faith? Answer: You build.

     You build with confidence, as the wise man in Jesus’s parable in Matthew 7:24–27 did. You create a spiritual abode where you will be protected when the storms of life rage.

     You build vertically toward God, focused on Him with all your heart, soul, mind, and strength. You explore the heights of what He can do in and through your life.

     You build horizontally to include your loved ones, friends, coworkers, neighbors, acquaintances, and others. You invite them to share your foundation and build alongside you.

     You use the finest materials God has made available to you — His Word, the Holy Spirit, prayer, the church, your spiritual gift, worship, and other Christian disciplines — to create something pleasing in His sight. You model your structure in part on what others have done, but you make yours unique, something that reflects what God created in you.

Construction Tips

     As we wrap up our study of these ten core beliefs of Christianity, let’s look at a few “construction tips” — specific ideas for building on each pillar of the Christian faith.

God’s Word

     From the earliest days of humanity, Satan’s strategy has been to shake the foundation of this pillar. He knows if he can find some “give” in your connection to God’s Word, he has an access point. Remember his question to Eve in the garden: “Did God really say . . . ?” (Gen. 3:1).

     The apostle Peter recognized this vulnerability. That’s why he said, “Always [be] ready to make a defense to everyone who asks you to give an account for the hope that is in you, yet with gentleness and reverence” (1 Pet. 3:15). Always be ready to explain not just what you believe but why.

     The way to do that is through Bible reading and study. You need a plan to follow. For example, you might select one book of the Bible to focus on for a month. After you’ve chosen your plan, designate a specific time each day for Bible study. Try a new translation, such as the New Living Translation, to allow God to communicate familiar truths in a fresh way. Concentrate on smaller sections of the Bible. Remember, the goal of reading the Bible is not the completion of a task but the transformation of your life.

     Look for — and follow — God’s commands. Ask God to reveal timeless truths that apply to you, and develop specific steps to apply each truth. Never close your Bible without answering the question, What am I going to do differently because of the truth I’ve just encountered?

A Purpose in the Pain: An Interview with Joni Eareckson Tada

By Joni Eareckson Tada 10/01/2011

     Tabletalk: For our readers who are unfamiliar with your story, would you share how you became quadriplegic?

     Joni Eareckson Tada: For years, I was one of those who insisted, “Handicaps happen to other people, not me.” But all that changed on a hot July afternoon in 1967 when my sister Kathy and I went to a beach on the Chesapeake Bay for a swim. The water was murky, and I didn’t bother to check the depth when I hoisted myself onto a raft anchored offshore. I dove in and instantly felt my head hit something hard — my neck snapped and I felt a strange electric shock. Underwater and dazed, I felt myself floating and unable to surface for air. Thankfully, Kathy noticed my plight and quickly came to the rescue. When she pulled me out of the water, I saw my arm slung over her shoulder, and yet, I couldn’t feel it. I knew then that something awful had happened. Later, at the hospital, I learned I had severed my spinal cord and would be left a quadriplegic for the rest of my life. I was devastated.

     TT: When you first discovered that you would never use your arms and legs again, what went through your mind and how did you cope with this reality?

     JT: Lying in the hospital, I recalled that just months earlier I had asked God to draw me closer to His side. Now, stuck in bed, I wondered if my paralysis was His idea of an answer to that prayer. If this was the way He treated new Christians, how could He ever be trusted with another prayer again? Obviously, God’s ways were far different than mine, and, for a long time, that idea both frightened and depressed me. But where else could I turn? To whom could I go? I remember praying, “God, if I can’t die, then show me how to live.” Many days afterward, I would sit in front of a Bible, holding a mouth-stick between my teeth and flipping the pages, praying that God would help me put together the puzzle pieces of my suffering.

     TT: Which passages of Scripture have given you encouragement during your struggles with disability and cancer?

     JT: Psalm 79:8 says, “May your mercy come quickly to meet us, for we are in desperate need” (NIV). Basically, I wake up almost every morning in desperate need of Jesus — from those early days when I first got out of the hospital, to over four decades in a wheelchair, it’s still the same. The morning dawns and I realize: “Lord, I don’t have the strength to go on. I have no resources. I can’t ‘do’ another day of quadriplegia, but I can do all things through You who strengthen me. So please give me Your smile for the day; I need You urgently.” This, I have found, is the secret to my joy and contentment. Every morning, my disability — and, most recently, my battle with cancer — forces me to come to the Lord Jesus in empty-handed spiritual poverty. But that’s a good place to be because Jesus says, “Blessed are the poor in spirit, for theirs is the kingdom of heaven” (Matt. 5:3, NIV).

     Another anchor is Deuteronomy 31:6, where God tells me, “Be strong and courageous. Do not be afraid or terrified [of quadriplegia, chronic pain, or cancer], for the Lord your God goes with you; he will never leave you nor forsake you” (NIV). I’m convinced a believer can endure any amount of suffering as long as he’s convinced that God is with him in it. And we have the Man of Sorrows, the most God-forsaken man who ever lived, so that, in turn, He might say to us, “I will never leave you; I will never forsake you.” God wrote the book on suffering and He called it Jesus. This means God understands. He knows. He’s with me. My diving accident really was an answer to that prayer to be drawn closer to Him.

     TT: How important is it for a person with a disability to have the support of his or her family and church during such times?

     JT: God never intended that we should suffer alone, that we should suffer for nothing. This is why spiritual community is so important to a person who has undergone a catastrophic injury or illness — his family and the church keep him connected to reality, help ascribe positive meaning to his pain, bring him out of social isolation, and point him to the One who holds all the answers in His hand. Without family and the church, a person with a disability is adrift in a sea of hopelessness. We must not let that happen.

     TT: How would you encourage someone who has recently been diagnosed with a permanent illness or disability?

     JT: First, it’s okay to cry; it’s important to grieve. Romans 12:15 shows us that God doesn’t expect us to stifle our tears, so we shouldn’t expect it of each other. It’s a hard thing to first swallow a bad medical report or the birth of your child with a disabling condition, and it takes time to digest the reality. But sooner or later, we have to put aside the Kleenex and start thinking, start searching out God’s heart in the matter — because it’s not enough to merely cope or adjust; God wants us to embrace His purpose for the pain as good and acceptable (Rom. 12:2b).

     TT: What is the best way to help nondisabled people view disabled people as more than just the sum of their disabilities?

     JT: Inside every person using a wheelchair, a white cane, or a walker is a person who is just like you, someone with hopes and dreams, likes and dislikes, opinions and views, and memories of childhood and vacations. Try to look past the stroke ravaged body or the blind eyes or the wheelchair to see that this individual is an image-bearer of God — a person with human dignity and life potential. And look for ways to help that person discover his innate worth and purpose for living — realizing that he can help you discover the same.

     TT: Your most recent book is A Place of Healing: Wrestling with the Mysteries of Suffering, Pain, and God's Sovereignty. Can you tell us why you wrote this book?

     JT: For more than ten years I have dealt with chronic pain (very unusual for a quadriplegic like me). Piled on top of my quadriplegia, at times it seemed too much to bear. So I went back and reexamined my original views on divine healing to see what more I could learn. What I discovered was that God still reserves the right to heal or not to heal as He sees fit.

     And rather than try to frantically escape the pain, I relearned the timeless lesson of allowing my suffering to push me deeper into the arms of Jesus. I like to think of my pain as a sheepdog that keeps snapping at my heels to drive me down the road to Calvary, where, otherwise, I would not be naturally inclined to go.

     TT: How does Joni and Friends International Disability Center impact the world today?

     JT: I’m honored to lead a gifted team of like-hearted believers who are passionate about making Jesus real among people around the globe who are suffering from all sorts of disabilities and diseases. Through our Wheels for the World outreach, gifted physical therapists travel with us to hand-fit needy disabled people in developing nations to wheelchairs. Plus, we give them Bibles and do disability ministry training in local churches. Joni and Friends also holds scores of Family Retreats each summer across the United States and around the world, serving more than thirty-five hundred disabled children, adults, family members, and volunteers.

     I pray that God will give me many more years of strength and stamina so that I can continue to do the work He’s called me to. It’s why “I consider my life worth nothing to me, if only I may finish the race and complete the task the Lord Jesus has given me — the task of testifying to the gospel of God’s grace.” That’s my paraphrase of Acts 20:24 and, for me, it’s what makes me get up in the morning with a smile.

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• 1     Joni: An Unforgettable Story
• 2     A Spectacle of Glory: God's Light Shining through Me Every Day
• 3     A Place of Healing: Wrestling with the Mysteries of Suffering, Pain, and God's Sovereignty
• 4     When God Weeps
• 5     Pearls of Great Price: 366 Daily Devotional Readings
• 6     Diamonds in the Dust: 366 Sparkling Devotions
• 7     Joni and Ken: An Untold Love Story
• 8     LIFETIME OF WISDOM by EARECKSON TADA JONI (2009-03-09)
• 9     Heaven: Your Real Home
• 10     Beyond Suffering Bible NLT: Where Struggles Seem Endless, God's Hope Is Infinite
• 11     Joni Eareckson Tada: Her Story
• 12     A Step Further
• 13     Finding God in Hidden Places
• 14     A Thankful Heart In A World Of Hurt By Joni Eareckson Tada
• 15     More Precious Than Silver: 366 Daily Devotional Readings
• 16     Hope...the Best of Things
• 17     The God I Love: A Lifetime of Walking with Jesus
• 18     O Come All Ye Faithful: Hymns of Adoration and Joy to Celebrate His Birth (Great Hymns of Our Faith)
• 19     Beside Bethesda: 31 Days Toward Deeper Healing
• 20     Diagnosed with Breast Cancer: Life after Shock
• 21     No Longer Alone pamphlet by Joni Eareckson Tada
• 22     A Place of Healing: Wrestling with the Mysteries of Suffering, Pain, and God's Sovereignty [Hardcover] [2010] (Author) Joni Eareckson Tada

Bible Verses on Solitude and Silence

By Bill Gaultiere 7/23/2011

     Solitude is one of the most important disciplines for the spiritual life, especially for pastors and leaders who need help unhooking from ministry stress to experience God restoring their souls. There are many Bible verses on solitude to guide us in this practice.

     Kristi and I regularly practice solitude and silence and we encourage pastors, pastors’ wives, and other ministry leaders also to do this. Our five-day TLC Retreats and Still Waters day retreats for pastors and leaders feature extended hours for solitude and silence with Jesus.

     Understanding Solitude and Silence | Solitude is for being alone with God. It is completed by silence. There’s much to be said about solitude, but what’s most important is that it is a way to do nothing. Yes, do nothing. Don’t try to be productive — even in Bible study! Solitude and silence is an opportunity to focus on your Intimacy with Jesus, to unhook from your daily responsibilities and the people you interact with, in order to attend to the Lord alone. In solitude we don’t try to make anything happen. We just bring our naked self to the Lord to be with him.

     “Solitude is the creation of an open, empty space in our lives by purposely abstaining from interaction with other human beings, so that, freed from competing loyalties, we can be found by God” (Life with God Bible, p. 531).

     Some Bible Verses on Solitude and Silence | Here are some Bible verses on solitude and silence that we’ve found especially helpful. (All Bible verses are from the NIV84 unless indicated otherwise.)

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The Final Word

By Keith Mathison 3/1/2009

     In the early part of the twentieth century, one would have been hard pressed to find a greater theological mind than that of Benjamin B. Warfield (1851–1921). Sadly, both he and his work are virtually unknown today outside of certain circles in the Reformed churches. During his lifetime, however, his scholarship was world-renowned. Although a great theologian, Warfield never wrote a complete systematic theology text. He did, however, write extensively on a wide range of topics, at both the popular and academic levels. His collected works fill ten volumes, and his breadth and depth of knowledge remain something to behold. One subject to which Warfield made a lasting contribution is the doctrine of Scripture. The various essays on this doctrine found in  The Inspiration and Authority of Bible  are of such quality that they have made this volume a modern-day classic.

     Warfield lived and wrote at a time when liberalism was at the peak of its influence. In the latter years of the nineteenth century and the early part of the twentieth century, numerous authors were confidently touting the “assured results” of higher criticism and dismissing as outdated and outlandish doctrines such as the inspiration and inerrancy of Scripture. Warfield put his scholarly training to work by effectively and thoroughly countering the attacks of the liberal churchmen. Although the nineteenth-century form of liberalism has come and gone, the skepticism it encouraged still exists in many guises. Warfield’s work, then, remains amazingly relevant even a century after it was written.

     The first chapter in  The Inspiration and Authority of Bible  explains the biblical doctrine of revelation. Here Warfield examines the distinctive nature of Christianity as a revealed religion and the meaning of “revelation” itself. The second chapter concerns the church’s doctrine of inspiration. Warfield points out that until very recently, the church has always and everywhere confessed her faith in the divine trustworthiness of Scripture. Protestantism in particular has emphasized the divine authority of Scripture. In chapter three, Warfield sets forth the biblical teaching on the doctrine of inspiration. He examines in detail texts such as 2 Timothy 3:16; 2 Peter 1:19–21; and John 10:34–35.

     In chapter four, “The Real Problem of Inspiration,” Warfield carefully demonstrates that the rejection of the traditional doctrine of inspiration is not merely the rejection of a particular doctrinal theory. It is the doctrine of the Lord and His apostles, and “in abandoning it we are abandoning them as our doctrinal teachers and guides” (p. 180). We do not adopt the doctrine of the plenary inspiration of Scripture on some sentimental grounds. We adopt it because it is taught by Christ and His apostles.

     The final four chapters of the book are articles of a somewhat more academic nature. In chapter five, Warfield examines the way the New Testament uses the terms scripture and scriptures. Chapter six is a thoroughly exhaustive study of the Greek word theopneustos, which is found in 2 Timothy 3:16 and is translated “inspired” or “God-breathed.” In contrast with the liberal scholars of his day, Warfield concludes that the word has to do with the origin of Scripture rather than its nature or effects (p. 296). In chapter seven, Warfield looks at the way the authors of Scripture appeal to the written words of the Old Testament as direct utterances of God. He also examines the way in which some passages of Scripture are spoken of as if they were God, and how God is sometimes spoken of as if He were the Scriptures. The final chapter looks at the New Testament use of the term “oracles of God” to see how it contributes to our understanding of Scripture.

     Since Warfield’s day, numerous authors have written on the doctrine of Scripture. Few, however, have had as thorough a grasp of all the relevant issues as Warfield. Those who ignore his contributions for whatever reasons do so only at a loss to themselves. Warfield’s work is valuable not only for the defense of biblical authority that it provides, but also for its model of orthodox scholarship. Warfield was a staunch defender of biblical authority and inerrancy, yet unlike some who have attempted to follow in his footsteps, he loathed anti-intellectualism and obscurantism. He modeled believing scholarship. In other words, he demonstrated in his own work that it is possible to be both a faithful believer in biblical inerrancy as well as a thorough scholar. Those of us who count ourselves among his heirs would do well to heed his example.

Per Amazon, Keith A. Mathison (MA, Reformed Theological Seminary; PhD, Whitefield Theological Seminary) is dean of the Ligonier Academy of Biblical and Theological Studies and an associate editor of Tabletalk magazine at Ligonier Ministries. He is editor of When Shall These Things Be: A Reformed Response to Hyper-Preterism and associate editor of The Reformation Study Bible. He lives in Lake Mary, Florida, with his wife and children.

• 1     Postmillennialism: An Eschatology of Hope
• 2     The Shape of Sola Scriptura
• 3     Given for You: Reclaiming Calvin's Doctrine of the Lord's Supper
• 4     From Age to Age: The Unfolding of Biblical Eschatology
• 5     Dispensationalism: Rightly Dividing the People of God?
• 6     A Reformed Approach to Science and Scripture
• 7     Not a Chance: God, Science, and the Revolt against Reason
• 8     When Shall These Things Be?: A Reformed Response to Hyper-Preterism

Read The Psalms In "1" Year

Psalm 84

8 O LORD God of hosts, hear my prayer;
give ear, O God of Jacob! Selah
9 Behold our shield, O God;
look on the face of your anointed!

10 For a day in your courts is better
than a thousand elsewhere.
I would rather be a doorkeeper in the house of my God
than dwell in the tents of wickedness.
11 For the LORD God is a sun and shield;
the LORD bestows favor and honor.
No good thing does he withhold
from those who walk uprightly.
12 O LORD of hosts,
blessed is the one who trusts in you!

The Continual Burnt Offering (John 6:51)

By H.A. Ironside - 1941

August 8

Jesus, of Thee we ne’er would tire:
The new and living food
Can satisfy our heart’s desire,
And life is in Thy blood.

If such the happy midnight song
Our prisoned spirits raise,
What are the joys that cause, ere long,
Eternal bursts of praise!
--- Mary Bowley

By John Walvoord

The Restoration of Israel (cont )

     As recorded in  Ezekiel 42, the chambers of the priests and the temple itself were measured. The total dimensions of the temple are tremendous and exceeded by far any previous temple that had been built for Israel.

     Climaxing the tour of the temple, Ezekiel prophetically saw the return of the Lord and the glory of the Lord filling the temple ( 43:1–5 ). God declared that this temple will be His residence and His throne (vv.  6–7 ). God promised that the temple will be kept holy (vv.  8–9 ). Ezekiel was instructed to describe the temple to the people of Israel, including its various aspects of design, that they may be faithful in building the temple when the time comes (vv.  10–11 ). The area around the temple was also going to be declared “most holy” (v.  12 ). Ezekiel also described the details concerning the altar of sacrifice (vv.  13–17 ).

     In the next section, Ezekiel described a detailed program of how to consecrate the priests and the people (vv.  18–27 ). A seven-day period of offering bulls, goats, and rams would sanctify the priests and the temple, somewhat similar to how the tabernacle was consecrated by Moses ( Ex. 40:2–33 ), and to how Solomon consecrated his temple ( 2 Chron. 7:8–9 ).

     Following the burnt offerings presented for the people, fellowship offerings (peace offerings) will also be offered. The meaning of this is that God was renewing His fellowship with the people of Israel and these sacrifices would point back to Christ as the One who is the supreme sacrifice for sin and who made it possible for them to approach God the Father ( Heb. 10:19–25 ).

     As brought out previously, there is no good reason for understanding this passage in other than its literal sense. The offerings here do not take away sin any more than the offerings under the Mosaic covenant, but they point back to the one offering of Christ on the cross just as the Old Testament offerings pointed forward to the death of Christ. Because the Lord’s Supper will no longer be observed, the sacrificial system, somewhat different from the Mosaic system, will be reinstituted but with similar intent to point people to Christ.

New Life and Worship in the Millennial Kingdom

     Ezekiel 44:1–46:24. The temple as the center of Israel’s religious life will bring about changes in their forms of worship and in the regulations concerning the use of the temple. Ezekiel was informed that the eastern gate was to be kept closed because through it the Lord would enter ( 44:2 ). David was identified as a prince, resurrected to serve under Christ in the millennial kingdom (v.  3; 34:23–24; 37:24–25 ). David will be resurrected at the second coming, and the kingdom will follow this event as held by premillenarians. The outer wall of the temple will have three gates facing south, east, and north leading into the outer court. Because the prince will enter the eastern gate, the gate itself will be closed except for him, and all others will enter either through the north or the south gate.

     In the present wall around the city of Jerusalem, including the wall that is near the temple site, there is only one gate on the eastern wall, which has been closed for many centuries. This probably is to be distinguished from the eastern gate, which led into the outer court of Solomon’s temple. The eastern gate of the outer court will be opened and will lead to the eastern gate of the temple ( 44:1–3 ).  The present gate in the wall of Jerusalem does not correspond to the gate of the millennial temple, but it will undoubtedly be open to the Lord when He comes.

     The angel, referring to “the man” who had been showing Ezekiel the temple ( 40:3– 4 ), brought Ezekiel to the front of the temple through the north gate ( 44:4 ). Ezekiel then witnessed the Lord’s glory filling the temple (v.  4 ), causing Ezekiel to fall on his face. God instructed Ezekiel to communicate to Israel that she was not to defile the temple as she had defiled the temple of Solomon by bringing in foreigners and wrong practices and not observing the laws concerning the sacrifices (vv.  5–8 ). All foreigners are to be excluded from entering the sanctuary (v.  9 ).

     In observing the worship of the future temple, the Levites are limited in their service in the sanctuary to having charge of the gates, slaughtering the burnt offerings, and similar tasks, but are not to serve as priests or come near to holy things or the holy offerings (vv.  10–14 ).

     The priests who are Levites and descended from Zadok will be the ones entrusted with the sacred ministry and will be allowed to enter the sanctuary and minister to the Lord (vv.  15–16 ).

     They are instructed not to wear woolen garments lest they perspire and are to use linen garments instead. When they go out into the outer court of the temple, however, they are to put on other clothes (vv.  17–19 ).

     Further instructions are given that they should not shave their heads or let their hair grow long, not drink wine when they enter the inner court, and not marry widows or divorced women, for they are to teach the people of Israel the difference between what is holy and that which is not holy (vv.  20–24 ).

     As was true also under the Mosaic code, the priest is not to defile himself by coming near a dead body. If this becomes necessary, he is to cleanse himself for seven days before again preparing offerings to the Lord (vv.  25–27 ).

     The priests are not given an inheritance but are to be supported by the offerings that the people bring, which will be food for them (vv.  28–31 ).

     These regulations relating to the use of the temple and its worship can only be taken in their literal sense, as any symbolic interpretation does not fit any other chronological period. The detailed regulations outlined in Ezekiel would not make sense unless taken in their ordinary sense as applied to this future kingdom.

     Though the priests are not allowed to have a personal inheritance, they are to be given a special section of land ( 45:1–5 ).

     In addition to the land allocated to the priests as a place for them to live, which included the temple itself, the city will also be provided with a portion of the land next to the sacred area that will belong to Israel as a whole (v.  6 ).

     The prince will also have a portion of land extending both east and west from this central block of land, and it will go all the way from the area allotted to the priests in the city to the Mediterranean in the west and to the Jordan River in the east. Further division of the land is outlined in  Ezekiel 47–48.

     On the basis of God’s plan for them to be a holy people in a holy land, Ezekiel was to exhort the people of Israel to be honest in their present situation, not giving themselves to violence or oppression but being just and honest in their dealings (vv.  9–12 ).

     Details were given concerning a special gift in their offerings (vv.  13–16 ). The prince will also provide various offerings during times of observance of the new moons and Sabbaths and at other appointed feasts (v.  17 ).

     Special sacrifices are to be offered in the first month and the first day (vv.  18–19 ). This offering is to be repeated on the seventh day of the month (v.  20 ).

     The Passover feast will also be observed in the first month on the fourteenth day to be followed by the seven-day feast of unleavened bread (vv.  21–25 ).

     Special regulations will govern the worship and service of God on the Sabbath and other special feast days ( 46:1–8 ). The people coming from outside the temple into the outer court are to enter by the north gate and exit by the south gate, or if they enter by the south gate to exit at the north gate (v.  9 ). Further details on their offerings are outlined for various occasions (vv.  11–15 ).

     Ezekiel outlined the laws of inheritance as it relates to the prince and the people with the view that each one should receive his inheritance from his own property and not be dispossessed by the prince (vv.  16–18 ).

     Ezekiel was also shown the sacred rooms that will belong to the priests and where they could cook the guilt offering and sin offering and also where they could bake the grain offering (vv.  19–20 ). Ezekiel was also shown the other features of rooms related to the outer court (vv.  21–24 ).

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Every Prophecy of the Bible: Clear Explanations for Uncertain Times