God’s presence:

The answer to loneliness in ministry

Innocent Hatekimana Tuyishime is a master's student at the Adventist International Institute of Advanced Studies, Silang, Cavite, Philippines.

Last fall, I reached a saturation point of loneliness in ministry. I felt achingly, painfully alone. My body let me know it every time I was at church. For two months I couldn’t focus on sermon prep, though preaching has been my ministry passion since the late 90s. Unable to function in my role, I took an emergency sabbatical and quietly planned to walk away from the pastorate.1

That was the testimony of Chris Davis, senior pastor of the Groveton Baptist Church in Alexandria, Virginia, United States. But feeling lonely is the testimony of hundreds, yea thousands more.

In short supply

Scripture declares, “ ‘It is not good for the man to be alone’ ” (Gen. 2:18, NIV). Many believe this text refers to marriage as opposed to singleness, but the text speaks about companionship versus solitude and mutuality as opposed to individuality. Author Ellen White maintains, “Man was not made to dwell in solitude; he was to be a social being.”2

It is critical that we nurture human relationships. That is what we are made for. But what do we do when these are in short supply? What do you do when those whom you trust the most can no longer be depended upon? David offers this testimony: “When my father and my mother forsake me, then the LORD will take me up” (Ps. 27:10, KJV).

God pledges His presence to the woman left alone because the one whom she loves has died or walked away.

“Fear not, for you will not be ashamed. Do not be troubled, for you will not be put to shame. You will forget how you were ashamed when you were young. You will not remember the sorrow of being without a husband any more. Your Maker is your husband. His name is the Lord of All. And the One Who saves you is the Holy One of Israel. He is called the God of All the earth. For the Lord has called you like a wife left alone and filled with sorrow, like a wife who married when young and is left,” says your God (Isa. 54:4–6, NLV).

God also pledges His presence to pastors who feel alone. His supreme, eternal, and unchanging passion is to dwell with us. Some of the most hopeful and comforting words in all Scripture are addressed to Revelation’s seven churches to encourage them amid their trials: “And I heard a loud voice from heaven saying, ‘Behold, the tabernacle of God is with men, and He will dwell with them, and they shall be His people. God Himself will be with them and be their God. And God will wipe away every tear from their eyes; there shall be no more death, nor sorrow, nor crying. There shall be no more pain, for the former things have passed away’ ” (Rev. 21:3, 4, NKJV). Though these promises were given in this specific context, they are pertinent for God’s undershepherds who are journeying through the valley of loneliness. Rather than being a panacea for our problems, these verses are a pledge of God’s presence.

Personal presence

The tabernacle (mškn) on earth originated when Moses received the divine command to build it (Exod. 25:8; 36:1–5). Moses then asked the sons of Israel to bring material to build this holy place (Exod. 35:20–29) where God would dwell in their midst and be their God, and they would be His people (Lev. 26:10–12; Ezek. 37:26, 27; Zech. 2:11). In addition, His presence among them would be a shield against their enemies, but only as long as they stayed faithful to Him. The tabernacle was holy because God’s manifestation would be seen in it and indicate His covenant faithfulness. From here, the Hebrews would find atonement for their sins (Lev. 4–6).

The concept of God dwelling with His people is underscored in Revelation 21:3. This text commences with the verb ēkousa (hear [aor. indic. act.]).3 In the book of Revelation, the verb ēkousa is often utilized with the noun phōnēs, which means “voice, sound, or speech.”4 John heard a voice coming from God’s throne. Commentator Craig Koester argues that given that the voice is “coming from the throne means that this voice has divine authority.”5 Whether or not it comes directly from God, Professor Louis Brighton rightly emphasizes that “whatever source might be named, the voice expresses the majesty and holiness and glory of the ultimate living source, God himself.”6

The one speaking begins with the verb idou (from the verb horaō, “to see”). This verb is a “demonstrative or presentative particle that draws attention to what follows.”7 It points to the tabernacle (the noun hē skēnē, “tent, tabernacle, dwelling”) of God with His people.8 Scholar Robert Mounce argues that this noun is related to the Hebrew word Shekinah, which denoted the presence and glory of God.9 Thus, it demonstrates the permanence of God’s dwelling with His people, as the Shekinah did in the tabernacle in the Old Testament (OT) (Exod. 25:8).

In Revelation 21:3, the noun skēn is followed by the prepositional phrase meta tōn anthrōpōn (with the men). Scholar Daniel Wallace argues that one use of the preposition meta plus genitive is to denote the spatial idea of the referenced individual or thing.10 Thus, in this case, this prepositional phrase indicates that God is physically present with His people in the New Jerusalem as depicted in Revelation 21:2.

However, the noun tōn anthrōpōn has received much attention, and theologies, such as universal salvation, have been built upon it.11 Yet in Scripture, tōn anthrōpōn never advocates for universal salvation. Koester points out, “If the vision is taken as a prediction that every human being will be saved in the end, then the warnings of judgment make little sense.”12 Mounce emphasizes that the phrase points to “the redeemed peoples of all races and nationalities that God will dwell [with] in glory.”13 The phrase does not communicate universalism but points to those who have won their race and now enjoy the fruit of their faithfulness (2 Tim. 4:6–8).

John underscores the idea of God living personally with the redeemed ones as a sign of an intimate relationship between Him and them. Scholar Jacques Doukhan stresses that “God will be there—physically present.”14 In the OT, God tabernacled with His people while veiled in the pillar of cloud, but He will tabernacle with them without obstacle on this renewed earth. Indeed, the shadow meets the reality. Koester posits that “God’s dwelling is no longer in heaven but descends from heaven, and it is no longer a source of judgment but manifests God’s presence with humankind.”15

Deliverance from destruction

The abolishment of death, mourning, sorrow, and pain appears in Revelation 21:4 with the adverbs ouk . . . eti, oute (no more, any longer). Sin—the underlying factor of death, sorrow, pain, and other calamities—is destroyed. The devil, who authored sin (Ezek. 28:15; 1 John 3:8) and caused humanity to fall (Rom. 6:23), will already have been destroyed, together with his allies (Rev. 20:10; 21:8). Death is annihilated (Isa. 25:8; 1 Cor. 15:26, 54; Rev. 20:14).

This new era starts with wiping away (exaleipsei, “to cause to disappear by wiping, to remove so as to leave no trace” [fut. act. indic. 3ms]) the tears (pan dakryon) of sadness from the eyes of the saints (Rev. 21:4). The adjective pan indicates “totality with focus on its individual components”16—that is, it exhibits the idea that every single tear will be wiped from their eyes (ek tōn ophthalmōn autōn). Wallace argues that the preposition ek plus genitive can denote the idea of separation.17 That is the case we have here. The tears caused by death, sorrow, and pain will be separated from God’s people and will be replaced by eternal joy and gladness.

Professor Buist Fanning describes this wiping as “the most intimate and tender” action from the Lord.18 It implies that, after God has comforted His people, “there will be everlasting joy and bliss.”19 The long, stressful history of God’s people, from Creation to the end of time, finds its conclusion in this renewed creation. The devil has employed every resource at his disposal to inflict harm upon these devoted servants and subjected them to profound trials and tribulations (Rev. 7:14). Now, having triumphed alongside the Lamb, they savor the fruits of their unwavering allegiance to God. The cosmic conflict has been resolved, and humanity dwells in close communion with God for eternity.

The elimination of death in the future demonstrates the end of the great controversy. But it gives us an assurance of hope in the present. Loneliness is not an ever-present reality. Sin will be abolished, and God will reign with His people for eternity. This assurance was ratified by the incarnation of Jesus Christ.

God with us

The idea of God dwelling with His people is made plain in the person of Jesus Christ. His name delineates it well: Immanuel translates as “God with us” (Matt. 1:23). Kenneth Bergland mentions that the idea of “God with,” expressed in the name Immanuel, is “the central name by which God is known both in Old and New Testament.”20 Christ’s life was characterized by living with people (Matt. 8:14–17; John 6), healing their diseases (Mark 5:34; Luke 7:2–10; John 5:8), and resurrecting the dead (Luke 7:13–15; John 11:43, 44). His keen interest was to alleviate human afflictions and grief and redeem them from the bondage of sin.

Christ promised to be with His people until the end (Matt. 28:20), and this promise is fulfilled through the Holy Spirit (John 14:16–18), who dwells in us (Rom. 8:9; 1 Cor. 6:19). We anticipate the eternal dwelling with God by letting Christ and the Holy Spirit abide in us now. When They dwell in us, we develop an intimate relationship that enables us to depend wholly on God and, therefore, anticipate tabernacling with Him on the new earth.

K. Scott Oliphint contends that God revealed Himself in Christ, who can fulfill what was necessary for us and our deliverance.21 God’s revelation of Himself is what gives us permission to reveal ourselves. This becomes the key to exchanging loneliness for wholeness. Chris Davis says, “Shared exploration of feelings, desires, and narratives has become a gospel delivery system, making way for the crucified and risen Christ to bring deeper healing in places formerly untouched.”22 For pastors experiencing loneliness, this is the beginning of transformation. “Even though we can’t change their circumstances, they walk away knowing they’re not alone.”23

Implications

Davis concludes his testimony this way: “In God’s kind providence, I didn’t walk away from the pastorate. Now it’s my privilege to walk alongside others as we seek to address loneliness by prioritizing being known—in anticipation of the day when the partial gives way to the perfect and we ‘shall know fully, even as [we] have been fully known’ (1 Cor. 13:12).”24

Revelation 22:14, 15 contrasts those who will dwell with God with those who will not. A complete submission to God’s will is the sole means to maintain a harmonious relationship with Yahweh. God is with us through the Holy Spirit. He works diligently within us to prepare us to dwell physically with Him in the new earth and New Jerusalem to come.

While obedience to God’s commandments is the decisive factor, the Andrews Study Bible comments, “Salvation motivates obedience, which is rewarded in eternity.”25 In the final analysis, deliverance from loneliness and salvation from sin are dependent upon the same factor: the grace of God. Davis declares, “I’ve experienced a greater wholeness of heart because we intentionally create an environment where wounded parts can be unveiled so that the guilt and shame found there can encounter the grace of Jesus Christ.”26

Our prophetic passage serves as a wellspring of optimism and fortitude for those enduring loneliness. It confirms that those who persevere and conquer will tabernacle with God for eternity. Although the void of loneliness may never be eradicated in this life, the passage pleads with them not to give up because their endeavors are not futile but shall be duly recompensed.

  1. Chris Davis, “Where Can the Lonely Pastor Go?” Gospel Coalition, September 26, 2022, https://www.thegospelcoalition.org/article/lonely-pastor/.
  2. Ellen G. White, Patriarchs and Prophets (Washington, DC: Review and Herald, 1940), 46.
  3. Frederick W. Danker, Walter Bauer, William Arndt, and F. Wilbur Gingrich, A Greek-English Lexicon of the New Testament and Other Early Christian Literature (BDAG), 3rd ed. (Chicago: University of Chicago Press, 2000), s.v. “ακούω.”
  4. William D. Mounce, “φωνῆ,” in The Analytical Lexicon to the Greek New Testament (Grand Rapids, MI: Zondervan, 1993), 477.
  5. Craig R. Koester, Revelation: A New Translation With Introduction and Commentary, Anchor Bible 38A (New Haven, CT: Yale University Press, 2014), 797.
  6. Louis A. Brighton, Revelation, Concordia Commentary (St. Louis, MO: Concordia, 1999), 596.
  7. BDAG, s.v. “ἰδοὺ.”
  8. Moisés Silva, ed., New International Dictionary of New Testament Theology and Exegesis, 2nd ed. (Grand Rapids, MI: Zondervan, 2014), s.v. “σκηνὴ.”
  9. Robert H. Mounce, The Book of Revelation, rev. ed., New International Commentary on the New Testament 27 (Grand Rapids, MI: Eerdmans, 1998), 383; for this thesis, see David E. Aune, Revelation 17–22, Word Biblical Commentary 52C (Nashville, TN: Thomas Nelson, 1998), 1122, 1123; Paige Patterson, Revelation, New American Commentary 39 (Nashville, TN: B&H, 2012), 363; Brighton, Revelation, 598; Grant R. Osborne, Revelation, Baker Exegetical Commentary on the New Testament (Grand Rapids, MI: Baker Academic, 2002), 734; Jacques Doukhan, Secrets of Revelation: The Apocalypse Through Hebrew Eyes (Hagerstown, MD: Review and Herald, 2002), 190.
  10. Daniel B. Wallace, Greek Grammar Beyond the Basics: An Exegetical Syntax of the New Testament (Grand Rapids, MI: Zondervan, 2001), 377.
  11. Richard Bauckham, The Climax of Prophecy: Studies on the Book of Revelation (Edinburgh, UK: T&T Clark, 1993), 311.
  12. Koester, Revelation, 806; Craig S. Keener also contends that “the vision does not embrace universalism (21:27).” Revelation, NIV Application Commentary (Grand Rapids, MI: Zondervan, 2000), 506.
  13. Mounce, The Book of Revelation, 383.
  14. Doukhan, Secrets of Revelation, 190.
  15. Koester, Revelation, 805.
  16. BDAG, s.v. “πᾶν.”
  17. Wallace, Greek Grammar Beyond the Basics, 371.
  18. Buist M. Fanning, Revelation, Exegetical Commentary on the New Testament (Grand Rapids, MI: Zondervan Academic, 2020), 533.
  19. Osborne, Revelation, 735.
  20. Kenneth Bergland, “ ‘God With,’ ” Dialogue 34, no. 1 (2022): 12.
  21. K. Scott Oliphint, God With Us: Divine Condescension and the Attributes of God (Wheaton, IL: Crossway, 2012), 124.
  22. Davis, “Where Can the Lonely Pastor Go?”
  23. Davis.
  24. Davis.
  25. Jon L. Dybdahl, ed., Andrews Study Bible (Berrien Springs, MI: Andrews University Press, 2010), 1687, note on Rev. 22:14.
  26. Davis, “Where Can the Lonely Pastor Go?”
Innocent Hatekimana Tuyishime is a master's student at the Adventist International Institute of Advanced Studies, Silang, Cavite, Philippines.

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