The following observations on ministry are not presented with a view to controversy; but to throw light on a subject on which much controversy has been expended. It is a subject, moreover, of sufficient dignity and interest, to lead us above the mists of theological discussions, and into the enjoyment of the pure light of heaven, from whence true ministry emanates.
It may be well as a preliminary to give its true place, and proper aspect, to the idea of ministry; for, it appears to me, that the importance of it has scarcely been fully apprehended. Its details may be taken up afterward.
I.—COMPARISON BETWEEN THE LEVITICAL PRIESTHOOD
AND THE MINISTRY OF THE GOSPEL.
The existence of ministry is consequent on the nature of the present dispensation; and, in saying this, we ascend very high to discover its source. For the nature of this dispensation is nothing less than the sovereign grace and energy of God's love.
The position and the character, which distinguish the servants of God, are always and necessarily in unison with the principles of the relation which exists between God and men. When God only recognized certain families, the head of the family was its priest and prophet. We find examples of this in Abraham, Noah, and the other patriarchs. But this principle acquires a more general and important application, when a whole dispensation is in question, as in the case of Judaism and Christianity. The ways of God, and the principles of His dealings with sinners, are there unfolded with many more details for the conscience, and more distinctness and splendor as to the accomplishment and the revelation of grace.
Observe accordingly the marked distinction between these two dispensations. In Judaism, under mount Sinai (where the, law was given, and those ordinances established which regulated the intercourse between the people and God) we have a people already formed and recognized as such before God, a people whom God had already brought to Himself (Ex. 19); whose existence and whose rights depended on their being the children of Abraham, of Isaac, and of Jacob, and who—with few exceptions, were perpetuated by natural descent. In a word, they already existed as a people, when God entered into covenant relationship with them; for it pleased God to try if man so privileged, and put in possession of every possible advantage for the maintenance of his position, could stand before Him.
The work and principle of Christianity are altogether different. Christianity supposes man to be lost—it supposes that the trial to which God has subjected him by means of the law, has only served to prove more plainly how impossible it is for man whatever his advantages or his privileges, to stand before Him. But this having been proved, Christianity presents to us God in His grace visiting this ruined race: beholding the Gentiles sunk in ignorance and idolatry, and degraded by the most revolting crimes; finding the Jews still more culpable, having been unfaithful to higher privileges—and exhibiting both Jew and Gentile as the terrible proof that human nature is fallen and corrupt, and that in the flesh good does not dwell. In Christianity God sees man wicked, miserable, rebellions, lost—but He sees him according to His infinite compassions; He only notices the wretchedness of man, to bear witness to him of His own pity. He beholds, and comes to call men by Jesus; that they may enjoy in Him, and through Him, deliverance and salvation, with His favor and His blessing!
The consequence of the position of the Jewish nation was very simple: a law, to direct the conduct of a people already existing as such before God; and a priesthood, to maintain the, relations which existed between this people and their God—relations which were not of a character to enable them to draw nigh to Him without mediation. The question was not, how to call or to seek those without; but to order the intercourse with God of a people already recognized.
As we have already seen, Christianity has an entirely different character. It, considers mankind as universally lost; proves them in reality to be so; and seeks, through the power of a new life, worshippers in spirit and in truth. In like manner does it introduce the worshippers themselves info the presence of God, Who there reveals Himself as their Father, a Father Who has sought and saved them. And this is done, not by means of an intermediate priestly class who represent the worshippers because of the inability of the latter to approach a terrible and imperfectly known God; but it introduces them in full confidence to a God, known and loved, because He has loved them, sought and washed them from all their sins, that they might be before Him without fear.
The consequence of this marked difference between the relations in which Jews and Christians stand as toward God is, that the Jews had a priesthood (and not a ministry) which acted outwards, i.e., outside the people; while Christianity has a ministry which finds its exercise in the active revelation of what God is, whether within the church, or without, there being no intermediate priesthood between God and His people, save the great High Priest Himself. The Christian priesthood is composed of all true Christians, who equally enjoy the right of entering into the holy places, by the new and living way which has been consecrated for them; a priesthood moreover, whose relations are essentially heavenly.
Ministry then is essential to Christianity; which is the activity of the love of God, in delivering souls from ruin and from sin, and in drawing them to Himself.
On earth then, as regards the relations subsisting between God and man, a priesthood was the distinguishing characteristic of the Jewish dispensation, ministry of the Christian; because priesthood maintained the Jews in their relations with God; and because by ministry Christianity seeks in this world worshippers of the Father. I say on earth, for in truth, when we consider the portion of the Christian in its highest point of view (namely, in that which has relation to heaven), Christianity has its “kings and priests,” that is to say, all saints. The worship of God is not ministry; it is the expression of the heart of the children before their Father in heaven, and of priests before their God, in the intimacy of the presence of Him Who, in His love, has rent the veil, which His justice had opposed to the sinner. and has rent it by a stroke which has disarmed justice, and left her nothing to ask but the happy task of clothing with the best robe those to whom before all entrance had been denied. To suppose, then, the necessity of a priestly order is to deny the efficacy of the work of Christ, which has procured for us the privilege of our presenting ourselves before God. It is, in fact, though not in words, to deny Christianity, in its application to the conscience, and to the justification of the sinner. It is to overthrow all those relations which God has established that He might glorify Himself, and place man in peace and blessedness. On the other hand, God acting in Christianity according to the active energy of His love towards sinners, Christian ministry becomes the expression of this activity. It has its source in the energy of this love; whether it be in calling souls, or in feeding those who are called and whom Jesus loves.
It is thus presented to us by the Apostle Paul, as one of those things which characterize the gospel of the grace of God.
II. SOURCE OF MINISTRY
“God was in Christ reconciling the world onto Himself, not imputing their trespasses unto them; and hath committed to us the word of reconciliation.” These are the three things which flow from the coming of God in Christ: “reconciling"; “not imputing"; and “committing unto us the word of reconciliation.” Without this last, the work of grace would have remained imperfect in its application; for He Who, in His coming here below, reconciled and “imputed not” —this Jesus needed to be “made sin” for us, to die, and to go away. The work finished remained thus suspended in its application; and the crowning of this glorious work of the grace of God was to commit to man “the word of “this” reconciliation,” according to His own power and good pleasure. There were thus two elements contained in ministry: first, deep conviction and powerful sense of this love; secondly, gifts, enabling to declare to men, according to their necessities, the riches of this grace which animated the hearts of those who bore witness of it. This it is that is presented to us in the parable of the talents (Matt. 25). He that had five talents, as well as he who had two, was actuated by this confidence which grace gives, by the knowledge of the character of his master, and by the confidence engendered in him, both by this knowledge of his master, and by the trust which he saw was reposed in himself. Their abilities and their gifts were not the same. God is sovereign in this respect. He who had only one talent, according to his ability, was wanting in this confidence, which is inspired by the knowledge of God in Christ. He mistook the character of his master. He was slothful, because of the state of his soul; as the two others were diligent from the same cause.
We thus see that the principle of ministry is the active energy of love, of grace, flowing from the faith by which we know God. To touch this is to overthrow the whole in its fundamental principle. In its essence, ministry flows from individual knowledge of the master's character. Grace known, and strongly felt, becomes active grace in our hearts; the only true, the only possible source, in the nature of things, of a ministry according to God.
We see moreover that it is the sovereignty of God, Who gives as He sees good, either natural capacity as the vessel to contain the gift, or the gift, according to the measure of the gift of Christ, out of those treasures which are found in Him, and which He has received for men.
We find ministry based on the same principle, when the Lord says to Peter, “Simon Peter, lovest thou Me?” and, on his reply, adds, “Feed My sheep—feed My lambs.” This leads to the two essential parts of ministry, namely, first, the free activity of the love which impels to call souls to Christ, and second, the service of love which is unwearied in its efforts to edify them when called.
As regards the ministry of the word (for there are other gifts), these two divisions are distinctly presented to us, in the first chapter of the Epistle of the apostle to the Colossians. In the twenty-third verse, Paul is “a minister of the gospel preached to every creature under heaven;” and in the twenty-fifth verse, “a minister of the body of Christ, the church, to fulfill the word of God.”
As the mainsprings and sources then of all ministry, there are these two things: the love produced in the heart by grace—love which impels to activity, and the sovereignty of God Who communicates gifts as seems good to Him, and calls to this or that service: a call, which renders ministry a matter of faithfulness and duty on the part of him who is called. It is to be observed, that these two principles both suppose an entire freedom from man; who cannot interfere, as either the source or the authorization of ministry, without on the one hand neutralizing love, as the source of activity, or on the other infringing on the sovereignty of God Who calls and sends, and Whose call constitutes duty. Co-operation and discipline according to the word find withal their own place untouched.
Whatever ministry is not founded on these two principles is really no ministry at all. There is no Christian source of activity but the love of Christ, and the call of God.