Gleanings from the Pastor's Perspective: Prayer and the Trinity

The Pastor’s Perspective
Vol. 30 Num. 12
“Prayer and the Trinity”
First Published: April 3, 1997

Last week we began a study of Paul’s prayer in Ephesians 1:3-14 (you will, perhaps, want to take up your Bible and read that glorious prayer now). We proposed there that if we are to become mighty in prayer, then God must be at the center of our prayers. And additionally that God will not be at the center of our prayers if they lack adoration and thanksgiving.

Today, I want to draw your attention to the first of seven qualities of Paul’s prayer. Have you ever noticed how Trinitarian this prayer is? The unified work of the Trinity is constantly in view throughout the prayer.
Verses 3-6 concentrate on the work of the Father (notice especially verse 3: “Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ”) and end with a doxology: “to the praise of the glory of His grace” (6). Verses 7-12 focus on the work of the Son (note especially verse 10: “the summing up of all things in Christ, things in the heavens and things on the earth”) and end with a doxology: “to the praise of His glory.” Verses 13-14 highlight the work of the Spirit in our assurance (see especially 13b-14a: “you were sealed in Him with the Holy Spirit of promise, who is given as a pledge of our inheritance”) and also end with a doxology: “to the praise of His glory.”
Furthermore, even though specific sections of the prayer emphasize the works of one or another Person of the Holy Trinity, have you noticed how Paul intermingles his references to the three Persons? By doing so, he is able to underscore both the oneness and the threeness, the unity and the diversity of our Almighty God.
For instance, in verse 3 he is blessing God the Father for His blessings on us, and he cannot refrain from mentioning that the God is the Father of Christ and that all His blessings are enjoyed “in Christ” alone! Again, in verse 5, Paul is emphasizing the Father’s work of adoption and he cannot resist reminding us that the Father makes us sons “through Christ” -- In love He predestined us to adoption as sons through Jesus Christ to Himself. And again in verse 13, where Paul is speaking of the sealing (assuring) work of the Holy Spirit, Paul intermixes reference to our union with Christ -- In Him [in Christ], you also, after listening to the message of truth, the gospel of your salvation -- having also believed, you were sealed in Him with the Holy Spirit of promise.
Do our prayers reflect much praise of the Trinity? Are we aware of how gloriously our Triune God’s work is interwoven in the plan of salvation? Do we ever concentrate on that work as a subject for adoration in our prayers? If not, use Paul’s prayer as a model to enrich your expression of your grateful ardor to God for our Trinitarian salvation.

Your friend,


Ligon Duncan



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Gleanings from the Pastor's Perspective: God-Focused Prayer

The Pastor’s Perspective
Vol. 30 Num. 11
“God-Focused Prayer”
First Published: March 27, 1997

Let me continue our study in prayer with this proposal: If we are to become mighty in prayer, God must be at the center of our prayers. And God will not be at the center of our prayers if they lack adoration, and if they fail to hold together the gift and the Giver. In short, I am suggesting that God-focused prayer is prevailing prayer. The great prayer warriors of Scripture and Christian history are men and women whose prayers reflect the twin realities that God Himself is their greatest desire and that God’s agenda is their ultimate concern.

There are at least two ways that this God-centered emphasis can be detected in prayer. The presence of much adoration of God is the first mark of God-centered prayer. People who sincerely love to adore God in their prayers are manifesting the hearts. They love Him and adore Him because He is their chief end, and it shows up in their prayers.

The second mark of God-centered prayer is thanksgiving. Often we ask for things and receive them, and fail to thank God for answered prayer. This is sign that we care more about the gift than the Giver. But prevailing prayer is always thankful prayer, because it cannot conceive of receiving a gift without concentrating gratitude upon the One Who gave the gift in the first place. Thanksgiving, then, helps us hold together the gift and the Giver, and manifests a God-centered prayer life.

Paul gives us a beautiful example of a God-centered prayer in Ephesians 1:3-14. In this prayer, Paul beautifully combines adoration and thanksgiving: “Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ, just as He chose us in Him before the foundation of the world, that we would be holy and blameless before Him. In love He predestined us to adoption as sons through Jesus Christ to Himself, according to the kind intention of His will, to the praise of the glory of His grace, which He freely bestowed on us in the Beloved. In Him we have redemption through His blood, the forgiveness of our trespasses, according to the riches of His grace which He lavished on us. In all wisdom and insight He made known to us the mystery of His will, according to His kind intention which He purposed in Him with a view to an administration suitable to the fullness of the times, that is, the summing up of all things in Christ, things in the heavens and things on the earth. In Him also we have obtained an inheritance, having been predestined according to His purpose who works all things after the counsel of His will, to the end that we who were the first to hope in Christ would be to the praise of His glory. In Him, you also, after listening to the message of truth, the gospel of your salvation -- having also believed, you were sealed in Him with the Holy Spirit of promise, who is given as a pledge of our inheritance, with a view to the redemption of God's own possession, to the praise of His glory.”

Over the next several weeks, we will study seven aspects of this glorious Scriptural prayer in the hope that we will be challenged by it to renewed devotion to the Lord in prayer.

Your friend,


Ligon Duncan



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Gleanings from the Pastor's Perspective: Teach us to Pray

The Pastor’s Perspective

Vol. 30 Num. 10
“Teach us to Pray”
First Published: March 20, 1997

Last week we began a series of discussions in the First Epistle on biblical patterns for prayer. In so doing, we will study some of Paul’s great prayers, prayer requests, and prayer reports in his letter to the Ephesians (today, though, we will look at our Lord’s prayer). Our goal will be to learn to pray according to Scripture. That is, we want to pray with a biblical understanding of prayer, with a biblical motivation for prayer, with a biblical proportion in prayer, and by a biblical pattern of prayer.

This is not, however, primarily a “how to” issue. It is not a matter of technique. When Jesus’ disciples asked Him to teach them to pray, He gave them a Scriptural pattern for prayer (Luke 11:1-4). He did this not because rote memorization of a set form is the secret of prevailing prayer, but because divinely inspired Scriptural patterns of prayer teach us what prayer is, why we should do it, what needs to be emphasized in it, and what ought to be included in it -- even as we pray through those patterns.
For instance, when Jesus taught His disciples to pray: “Our Father who is in heaven, Hallowed be Your name. Your kingdom come. Your will be done, On earth as it is in heaven. Give us this day our daily bread. And forgive us our debts, as we also have forgiven our debtors. And do not lead us into temptation, but deliver us from evil. For Yours is the kingdom and the power and the glory forever. Amen” (Matthew 6:9-13), note what we learn just by praying this prayer.
“Our Father who is in heaven” teaches us what prayer is: spiritual conversation and fellowship with our loving heavenly Father (rather than a vehicle to get what we want). It also motivates to pray, reminding us as it does that we may approach the Lord of Heaven confidently because He is our Father (and so we approach Him not just to obtain things, but because we love Him and want to talk to Him).
The petitions “Hallowed be Your name,” “Your kingdom come,” and “Your will be done, On earth as it is in heaven” remind us of our priorities in prayer: we are to emphasize God’s agenda rather than our own when we engage Him in spiritual conversation (that is, His glory and our acknowledgment of His Lordship ought to manifest itself in all our prayers).
The supplications “Give us this day our daily bread,” “forgive us our debts, as we also have forgiven our debtors,” “do not lead us into temptation, but deliver us from evil” teach us that we must be dependent on the Lord for provision of our daily needs, for forgiveness our daily sins, and for protection against daily temptations. They also teach us that such intercessions are to be regularly included in our prayer (in other words, the ordinary concerns of our own lives and the lives of others are matters about which God desires us to speak with Him!).
In short, by praying through the Lord’s prayer with spiritual understanding, we learn what prayer is, why we should do it, what needs to be emphasized in it, and what ought to be included in it, even as we pray it! And this is but one example of the power and practicality of Scriptural prayer. May God grip our hearts with the prayers of Scripture and changes our lives by them.

Your friend,


Ligon Duncan

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Gleanings from the Pastor's Perspective: Praying Scripturally

The Pastor’s Perspective
Vol. 30 Num. 9
“Praying Scripturally”
First Published: March 13, 1997

Just prior to the Missions Conference, we had been reflecting on prayer and, in particular, prayer for those in ministry. I would like to return to that subject again and focus on some of the problems and potentials in our practice of prayer.

Few of us, probably, are satisfied with our private, family, and corporate prayer habits. And surely we all recognize that the Church of our day, at least in our land, is weak in the way of prayer. We do not pray often. We do not pray with Scriptural proportion, nor does our prayer much reflect the language and thought of the Bible. We do not pray fervently. Some, perhaps, lack confidence in the efficacy of prayer. There are many roots to this problem, and hence many aspects to its solution, but I can think of no more significant component to changing our prayer habits for the better than learning to pray according to Scripture.

Resorting to a more Scriptural pattern of prayer may be a simple (but profound) answer to many problems in our practice of prayer. Praying Scripturally will teach us what prayer is, even while we do it. It will correct "shopping list" views of prayer which abound in the Christian community. It will begin to solve in our own minds the question of "unanswered prayer." It will remind us of just how much there is to pray about day by day. It will teach us of the extreme urgency of prayer. It will return proportion to prayers long on petition, but short on adoration, confession, and thanksgiving. It will instruct us how best to pray for ministers, missionaries, and one another. It will show us the proper way to approach God in prayer. It will remind us of the good things that God does for us (which we, more often than not, take for granted). It will remind us to always give thanks to God (which, paradoxically, is so important for our own assurance of His faithfulness in answering prayer). It will begin to engrave in our minds Biblical patterns of thought which can help immunize us from the enticing folly of the world's view of life. It will force us to rehearse the solemn warnings and precious promises of God (which will do eternal good to our souls). And it will move us from our inherent man-centeredness in prayer to a Biblical, God-centered way of praying.

Over the next few weeks we will look at biblical patterns for prayer, but for now there is a book which I heartily recommend as an aid to your renewal of Scriptural prayer in daily life. D.A. Carson’s A Call to Spiritual Reformation (Baker Book House), a study of Paul’s prayers. It is perhaps the best book recently written on Scriptural prayer. A dear friend of mine, Dr. Mark Dever (Minister of Capitol Hill Baptist Church in Washington, DC), reported to me that when Professor Carson gave the lectures on prayer that eventually became this book to the Christian Union at Cambridge University, it made a profound and lasting effect on the students’ Christian walk.

May the Lord revive our hearts and make us a people of prayer.

Your friend,


Ligon Duncan


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Gleanings from the Pastor's Perspective: Ambassadors for Christ

The Pastor’s Perspective

Vol. 30 Num. 8
“Ambassadors for Christ”

We have been deeply moved by the preaching of our esteemed brother Derek Thomas (a Professor and Dean at RTS) during the Missions Conference this past week [editor's note: this was originally published in February of 1997]. He has provided for us a clear, biblical vision of the call to, the meaning of, and the urgency of missions. Let us pause for a moment to reflect on some of the spiritual wisdom he imparted. Those of you who heard his messages will, no doubt, be stirred at their remembrance. Those of you who did not hear these great sermons will, no doubt, be motivated to get the tapes!

In his first Sunday morning exhortation (2 Corinthians 5:6-20), Professor Thomas reminded us that Christ has made us ambassadors (that’s what we are, not something that we choose to be at some point in our Christian experience!) and that our calling as ambassadors involves at least four things. First, he showed that the Ambassador makes it his aim to please Jesus Christ (2 Cor. 5:9). In other words, those who have been redeemed by Christ, willingly and joyfully live their lives for Him. Do we?

Second, we learned that the Ambassador sees it as his task to bring others to Christ (2 Cor. 5:11). Here we were challenged to view all life and relations from the standpoint of the judgment seat. Do we “see” unbelievers as human beings standing in the shadow of the eternal throne of judgment? Do we seek to persuade them in that light? And do we labor as those who live in the light of eternity and long to hear “Well, done” at the great assize?

Third, it was emphasized that the Ambassador derives his energy from Christ (2 Cor. 5:14). Many have tried to serve Christ in their own strength or for mistaken reasons. There have been some, for instance, who have labored for Christ because they thought “if I work enough for Him, maybe He will love me.” But this is wrong. Indeed, it is Jesus’ love for us that constrains us to serve, empowers us to serve, equips us to serve, and motivates us to serve. We serve, because He loves us. We are able to serve, because He strengthens us. Do we live from the base of His grace?

Fourth, we saw that the Ambassador builds the foundation of his life on Christ (2 Cor. 5:19). Our life with and service of God is based on Christ’s work of reconciliation. Through Christ’s atoning work, our alienation from God has been exchanged for friendship with God. Here Professor Thomas made a profound point that none of us should ever forget. He said: “The Gospel is not that ‘God has not counted our trespasses against us,’ but rather that ‘God has not counted our trespasses against us, but against Christ.’” In other words, the Gospel is not “God forgives,” but “God forgives, because ‘He spared not His own Son.’” This reminds us of the centrality (in the Gospel and in our lives) of the atoning work of Christ.

Many today preach that “God loves” is the essence of Christianity, but our lives are based on a foundation more glorious than this: “God so loved that He poured out His wrath on His own Son that we might be redeemed from wrath, alienation, and estrangement into an eternal fellowship with Him.” “How firm a foundation,” indeed.

Your friend,


Ligon Duncan

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Gleanings from the Pastor's Perspective: Called to Missions

The Pastor’s Perspective
Vol. 30 Num. 7
“Called to Missions”

We are now in the midst of our annual Missions Conference [editor's note: this was originally published in February of 1997]. What a blessing it is to hear God’s Word proclaimed with a view to building a missionary spirit in our hearts. As Henry Martyn once said “The Spirit of Christ is the spirit of missions, and the nearer we get to Him the more intensely missionary we must become.” Last week, we said that missions “is the work of Christ through the Church to call all the peoples of the earth to Himself by repentance and faith, and to make them His disciples, and through baptism to incorporate them into His body (the Church).”

All Christians are called to this task, this purpose. We may not be called in the same way, to the same particular job, or to the same region of ministry, but --let us be clear about it-- we are called to be witnesses to Christ in the world. As it is said: “No Christian is outside our Lord’s last command.” Whether one is a faithful CPA or homemaker in Jackson, bearing witness to the truth, or a lifetime missionary to Brazil, we are all called to be witnesses.

During this week you will have been encouraged to become involved in the missionary activity of the church. No doubt, many of those addressing you will remind you that you can be involved by praying, giving, and going. This is true. But I want to be more specific.

Whenever God prepares to employ someone in His service, He changes that person (think of Saul/Paul). He creates a new heart (new character, new priorities, new desires) in that person, out of which all their activities naturally flow. Our involvement, then, in the activities of witness is a natural expression of our union with Christ. We are His and He is ours, and so we live and speak in light of that relationship. So, the first way we can become involved in missions is to remember who we are (what God has made us). We are witnesses, by definition. But what does this mean, practically, for our involvement in missions. Well, it means at least five things.

1. We are to be witnesses to the truth of the Gospel: it has radically changed our lives. Do we live in such a way that our neighbors can see that we believe the claims of Christ in His Scriptures really matter? Do we ever enter into conversation with them about spiritual things?

2. We are to be witnesses to the saving Lordship of Christ: He has redeemed us and rules over us. Can those who know us best see a difference in our lives? Does it show in our choices and priorities?

3. We are to be witnesses to the power of grace to sanctify: we now walk in the way of holiness. Are we good examples to our families and friends? Could we say to them “do as I do”?

4. We are to be witnesses to Christ in the midst of our community and culture: He has placed us here to be a living testimony to the Truth. Are we looking for ways to impact our culture, our business, our social circles, with the Gospel?

5. We are to be witnesses to Christ to our neighbors: in our love and integrity and informal speech we show forth the good news of salvation. Do we practice radical hospitality? Do we befriend those from “the wrong side of the tracks” for the sake of the Gospel? Do we seek the best interest of others, despite the personal cost? Do we reach out and welcome strangers at Church, and invite them into our homes?

Well then, that’s who we are: we are His witnesses. Every Christian is a witness to Christ (it is not an option, it is who we are!). And so, the only question is: “will I be a good witness or a bad one?” Dear ones, let us pray and let us give and let us go -- but let us be, ourselves, the witnesses that God has intended us to be.

Your fellow missionary,


Ligon Duncan


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Gleanings from the Pastor's Perspective: Going to the Mission Field

The Pastor’s Perspective
Vol. 30 Num. 6
“Going to the Mission Field”

This Sunday [editor's note: this was originally published in February of 1997] will mark the beginning of our Missions Conference. It is appropriate for us to ask the question “What is missions?” This may seem elementary, but even scholars of missions (called missiologists) remind us that it is helpful to reflect on the exact nature of our task before we throw ourselves into it.

Sometimes we hear folks say evangelism is bringing the gospel to people close at hand, while missions is bringing the gospel to those far away. This is not entirely incorrect, as long as we realize the evangelism, Biblically defined, is simply the presentation of the gospel (the good news of salvation through Christ) -- wherever and to whomever it is proclaimed! If we present the gospel to our next door neighbor, we are doing the work of an evangelist. If we share the gospel on the street in the Ukraine, we are doing the work of an evangelist. Sharing the gospel (evangelizing) is a basic responsibility of every Christian.

Every Christian is called to be a witness to Christ (Acts 1:8; 8:37). We are to bear witness to who Christ is, what He has done on our behalf, and to His Lordship over us, through our lives and our words. When we bear witness through our words we are “evangelizing.”
So, back to our question: “What is missions?” Missions is an important (indeed, an essential) aspect of the Church’s duty to be a witness to Christ, rooted way back in God’s covenant with Abraham (and before that in the counsels of eternity). The word mission comes from the Latin missio which means “a sending away.” Hence, a missionary is one sent by the call of God and by the authority of the Church to bear witness to Christ in place or culture away from his own people.

God has commanded not only that we be witnesses, but that we be witnesses to the very ends of the earth (Acts 1:8). In God’s covenant with Abraham, He indicated that Abraham was to be a blessing to “all the families of the earth” (Genesis 12:3). In the fulfillment of the covenant of Abraham, Christ told his disciples that his message was to be preached to “all the nations” for a blessing (Matthew 28:19).

What then is missions? It is the work of Christ through the Church to call all the peoples of the earth to Himself by repentance and faith, and to make them His disciples, and through baptism to incorporate them into His body (the Church). What a privilege to be an instrument of the risen Lord to bring the light of eternal life to all peoples. Let us go then to the task. And if we cannot reach the mission fields on our feet, we can reach them on our knees.

Your friend,



Ligon Duncan



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Gleanings from the Pastor's Perspective: Praying for the Preacher’s Boldness

The Pastor’s Perspective
Vol. 30 Num. 5
“Praying for the Preacher’s Boldness”

Last week, we continued our look at Ephesians 6:19-20 where Paul details a list of seven prayer requests for preachers. We have now reviewed the first six of those seven directions: (1) Christians are to faithfully intercede for ministers; (2) Christians are to pray for their ministers’ consistency in heralding the word of God; (3) Christian are to pray for their ministers to be given a divine supply of truth; (4) Christians are to pray for the fear of God in their ministers; (5) Christians are to pray for their ministers to make known the mystery of the Gospel; (6) Christians are to pray for their ministers’ endurance under tribulation. This week we conclude with a look at the seventh request.

7. Christians are to pray for their ministers’ fearless declaration of the Gospel. Finally, Paul asks that we pray “that I would declare it fearlessly (boldly), as I should.” Here, we are reminded of the minister’s need for holy boldness. The preacher is speaking a message with eternal consequences. He must speak “as a dying man to dying men.” For this he needs spiritual boldness. So, if we want to intercede for our ministers, we would do well to implore God to make them fearless in proclamation.
In Edinburgh, Scotland on Saturday nights from 7:30 to 9:30 a small band of faithful church members/prayer warriors gathers in the church hall of Holyrood Abbey Church. There they intercede for the evangelical ministers and missionaries of their denomination supported by their church. Thus, if your are a minister of the Gospel and your name is on the prayer board of Holyrood Church, you know when you climb the pulpit steps next morning that you are not alone and you are not without the prayers of the saints. What a comfort to know the surrounding of the prayers of the saints.
Who knows what blessings the Lord will rain down if we seek His face in prayer for His servants: for the campus ministers who preach to our collegians, for the pastors that mount our pulpits, for the missionaries who preach the Word in far countries, for youth ministers who herald the gospel to our children, for the seminarians whose ministry is before them, for the seminary professors who are entrusted with crafting ministers of the Gospel. Let’s all determine to be in prayer for the all the ministers of the Church, and to pray for them biblically.

Your friend,



Ligon Duncan


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Gleanings from the Pastor's Perspective: Continuing to Pray for Ministers

The Pastor’s Perspective
Vol. 30 Num. 4
“Continuing to Pray for Ministers”

Last week, we began a look at Ephesians 6:19-20 where Paul details a list of seven prayer requests for preachers. We saw, first, that we are to faithfully intercede for ministers and, second, that we are to pray for their consistency in heralding the Word. This week we consider the next four directions (#3-6) for prayer that God sets down in that passage.

3. Christian are to pray for their ministers to be given a divine supply of truth. Note that Paul asks that we pray“that . . . words would be given to me.” It is not the word of man that saves, but the Word of God. We need men who will speak His Truth, not their opinions, if we expect to see the hand of God in revival. So we need to pray for God to put His Word in ministers’ mouths.
4. Christians are to pray for the fear of God in their ministers. Paul asks for petitions “that . . . I would make known with boldness the Gospel.” This may refer to him speaking boldly (a request he makes later), or it may point to his desire to preach the word in the fear of God (rather than man). That is, Paul wants to be conscious of the fact that God is his judge and audience when he preaches. What God thinks is what ultimately matters, not what men think. Whatever the case, we ought to pray that our ministers are God-fearers and not man-pleasers.
5. Christians are to pray for their ministers to make known the mystery of the Gospel. The flip side of this last prayer request is “that . . . I would make known the mystery of the Gospel.” In other words, Paul does not want to be sidetracked in his proclamation. He needs to get to the heart of the issue if he is going to get into the hearts of people. We, too, need to pray that preachers get to the essence of the Gospel every time they preach. The “mystery” (which means a “public secret” -- something that was once concealed that has now been revealed) is that Jesus Christ is the Messiah and that through his life, death, and resurrection He is the one and only Savior for the world (Jew and Gentile).
6. Christians are to pray for their ministers’ endurance under tribulation. Paul adds the comment“for which I am an ambassador in chains” This reminds us that every minister worth his salt is going to be tested. Paul was imprisoned, and eventually martyred. Luther was excommunicated and hunted. Rutherford was exiled. Whitefield was mocked. Show me a faithful minister and I’ll show you a man who knows tribulation: a man with a broken heart. This is the way God insures that you have a man with a tender heart to care for you in time of need. First, He breaks the heart of the shepherd. Then he calls the broken-hearted shepherd to tend His sheep. So, we need to pray that God’s men hold up under His divine discipline.
Well say more next week. Until then, may the Lord keep you all.

Your friend,



Ligon Duncan


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Gleanings from the Pastor's Perspective: Prayer for Ministers

The Pastor’s Perspective
Vol. 30 Num. 3
“Pray for Ministers”

Prayer is one of the most important aspects of the Christian life. Indeed, it is so important that we often talk about our “prayer life” as if it were a separate existence! Prayer is one of the three great means of grace (the Word and sacraments being the others of that triad). Most of us probably know more about prayer than we put in to practice. It is the doing that is difficult for us. But I am also convinced that one of the things that keeps us from praying is not knowing what to pray. Fortunately, God has not left us to our own devices and creativity here. The Bible is filled with instructions, specific instructions on what we ought to pray for one another.

For instance (if you will allow me to be a bit selfish for a moment), God tells us exactly what to pray for ministers. There are, of course, many legitimate things we can ask of God for them. But the Bible gives us some specific matters for prayer that we dare not ignore. When you pray for ministers, youth workers, campus ministers, missionaries, church planters, and seminarians, what do you ask? Well, in Ephesians 6:19-20 (and we could look at other passages), we find seven directions on what to pray. This week we’ll look at the first two directives.
1. Christians are to faithfully intercede for ministers. “Pray for me,” Paul says. He repeats this plea elsewhere:“I appeal to you, brothers, by our Lord Jesus Christ and by the love of the Spirit, to strive together with me in your prayers to God on my behalf” Romans 15:30. This first point, of course, is that we ought to pray for ministers! Surely if the exalted Apostle needs prayer in his ministry, his lesser brethren need your intercessions as we fulfill our duties. We actually join the minister in the work of the Gospel when we pray for him (as Romans 15:30 indicates).
2. Christians are to pray for their ministers’ consistency in heralding the word of God. Paul says pray “that whenever I open my mouth words would be given to me.” It is the Gospel minister’s job to herald the truth “in season and out of season.” But we preachers are often tempted to unfaithfulness or perhaps we grow weary in well-doing, and so we need supporting prayer, even as Aaron and Hur supported Moses. Furthermore, Paul asks that we pray for him to speak the very words that the Lord would have him speak. Surely every minister would be the beneficiary of such a prayer.
How blessed is the minister whose congregation so prays for him. We’ll look at the next four directions in Ephesians 6:19-20 next week. Until then, God bless you all.

Your friend,



Ligon Duncan



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Men of the Covenant

Dr. Sean Michael Lucas

Men, please join us for our Men of the covenant Luncheon on Thursday, November 5, in Miller Hall from 11:45 a.m. - 1:00 p.m. Our speaker will be Dr. Sean Michael Lucas. Sean currently serves as the Senior Minister at First Presbyterian Church, Hattiesburg, MS. Sean is from Stratford, New Jersey. He graduated from Bob Jones University with a BA in Pastoral Studies in 1993 and a MA in Theology/Church History in 1994. Sean earned his PhD at Westminster Theological Seminary in 2002. Since 2004, Sean has served at Covenant Seminary. He has held a number of positions at the seminary including Dean of Faculty, Vice President of Academics, Chief Academic Officer and Associate Professor of Church History. While serving the seminary, he served as Assistant Pastor of Preaching at The Covenant Presbyterian Church (PCA) in St. Louis. Sean and his wife, Sarah, have four children, Samuel (12), Elizabeth (10), Andrew (8), and Benjamin (5).

Reservations are not required and the cost of lunch is $5.00 at the door. If you have any questions, please contact Shannon Craft at 601-326-9243 or shannc@fpcjackson.org.
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Gleanings from the Pastor's Perspective: The Ground and Substance of all our Hopes

The Pastor’s Perspective
Vol. 30 Num. 1
“The Ground and Substance of all our Hopes”

In the beginning of a new year, we often devote ourselves afresh to important principles and goals for our lives and families. We also look back, reflecting and reassessing the events of the year past: happy and sad, triumphant and tragic.

There will be many within our congregation for whom 1996 was filled with inexpressible grief. These may have been private griefs known to few (or none), but which have broken the heart, or public griefs, in which we found support in the midst of our losses and crosses from friends and family. Surely, these folk must be wondering what the future holds for them.

Others in our church family may recount the victories and blessings of 1996 among the sweetest in life: answered prayers for which we had never dreamt how wonderful God’s answer would be, the gift of children, or marriage, or meaningful vocation, or financial prosperity, or family love and tranquility. And those blessed, too, will be wondering: what next in God’s plan?

For most, however, 1996 was somewhere in between: filled with favors and difficulties, but neither the best nor the worst of times. Whatever our individual circumstances may be, all of us would do well to reconsider our Spiritual priorities in the dawn of this new year. And while we do so, we also do well to reevaluate our dependence on God’s grace.

Many years ago Robert Hawker said: “I am every day more and more convinced that the lack of living wholly upon Christ is the sole cause why so many of God’s children go lean from day to day.” In your prosperity or poverty are you going lean? Are you finding joy in the midst of hardship, because of the sense of Christ’s presence? Are you unimpressed with the best of the world’s treasures because your treasure is hid away in Christ? You see, one key to Spiritual growth is complete dependence on Christ.

If I may paraphrase some important counsel from Robert Hawker’s, The Poor Man’s Morning and Evening Portions (an excellent devotional book which I recommend to you all): The Christ of God is the whole of salvation in the Lord’s arrangement. Therefore, the believer who really and truly knows and accepts the Lord Jesus in this comprehensive way must be, in his or her growth in sanctification, completely dependant upon Christ for God’s glory and his or her own happiness. The source of our growth and felicity (that real and profound happiness and contentment that worldlings think they can find apart from God) is Christ. And so, as we purpose to grow in grace this year, we must purpose not trust in our feelings, nor our moral virtues, nor our holiness, nor our pious desires, nor even in our faith (which is but an instrument of grace, not the basis of it) but in Jesus the Christ. He is the ground and substance of all our hopes.

Yours devotedly,



Ligon Duncan


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Gleanings from the Pastor's Perspective: Christ as Grace and Truth

The Pastor’s Perspective
Vol. 29 Num. 15
“Christ as Grace and Truth”

This is a season full of sentiment, but the Christian’s sentiment should be fuller and deeper and richer than all others’ because it is based on a divine verity: the incarnation of our Lord. We would do well to meditate often on the Lord Jesus’ enfleshment and its significance for our salvation, and there is no better passage than John 1:14-18 to help us: “And the Word became flesh, and dwelt among us, and we saw His glory, glory as of the only begotten from the Father, full of grace and truth. John testified about Him and cried out, saying, ‘This was He of whom I said, “He who comes after me has a higher rank than I, for He existed before me.”’ For of His fullness we have all received, and grace upon grace. For the Law was given through Moses; grace and truth were realized through Jesus Christ. No one has seen God at any time; the only begotten God who is in the bosom of the Father, He has explained Him.”

Here, are set out three great truths to encourage our hearts. First, the reality of the Incarnation is stressed. It really happened: the Word became flesh. The eternal Son of God took on human nature. Do we have a hard time believing it? Well, John says, there is proof. “We” witnessed His glory. That is, all the Apostles and eyewitnesses saw His glory show through. Furthermore, John the Baptist testified of Him. John saw and confessed Him too. Finally, we know He is true because “we” have received grace after grace through Him. As “we” (not only the Apostles, but all who are in Christ) have experienced the benefits of His person and work, the reality of the incarnation is confirmed.

Second, we learn here that the work of Jesus Christ was savingly effective. Notice that John explicitly identifies Jesus Christ is the Incarnate Word (17). What does it mean that “Grace and truth have been realized” through Him? Grace means “saving favor” -- the saving favor of God. This favor is realized through (and only through) the person and work of Christ which bring to expression God’s eternal love and saving purposes. “Truth,” here, refers to the “reality” pointed to by all the Old Testament promises and prophecies. The Old Testament foreshadowed that reality, but in Christ it has been realized. John is saying: “In Christ, we have found saving favor with God and Christ is the reality to which the whole Old Testament pointed.

Third, we discover that the Word has explained the Father (18). It is a standing theological principle of Scripture that God is invisible, but John’s words mean more: No man knows God as He is in himself. However, the Word Incarnate, Jesus Christ, is “the Only Begotten God” (notice this unapologetic testimony to the divinity of Christ) and He has revealed Him. In other words, if you want to know God, you must do so through Christ because He is the Father’s definitive revealer. As J.C. Ryle put many years ago: “Christ is the meeting-point between the Trinity and the sinner’s soul.”

May your Christmas meditations be filled with incarnational truth and blessings. Merry Christmas!

Your friend,


Ligon Duncan


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