Meditations on Christian Ministry

Verse 6. “Having then gifts differing according to the grace that is given to us, whether prophecy, let us prophesy according to the proportion of faith.” The subject of “gifts,” as brought before us in 1 Cor. 12, Eph. 4, and Rom. 12, is one of the deepest importance to the student of the New Testament, and to all who would understand the constitution of the church of God, and who would be found acting therein according to His mind. But it would be quite out of place to attempt even a brief sketch of so great a subject here; we will merely notice the difference between the gifts in Corinthians and Ephesians, before proceeding with our chapter.
In Corinthians, they may be regarded, for the most part, as the manifestation of divine power, and as signs and wonders for the unbelieving. “Wherefore tongues are for a sign, not to them that believe, but to them that believe not.” The Corinthians being unspiritual and fond of display, over-valued the sign-gifts because they were a manifestation of power before the world, and gave themselves a certain importance. It was no doubt thought a very grand thing to be able to speak in tongues without having learned them, and to work miracles. But this vanity is not peculiar to the Corinthians, though eloquence and intellectual attainments had always a great charm for them. The servant of the Lord now, as well as then, has to watch against investing himself with the importance of his gift and thereby attracting attention to his person. And this may be even when there is true devotedness, and when the Lord may be using his gift for blessing to others. Riches, time influence, learning, and natural eloquence, are gifts, in Well its miraculous power to speak in languages not previously learned, and ought to be used for the glory of God and the good of others, remembering that we are accountable to Him for every gift He has bestowed upon us. The servant who misapplies any gift or talent which the master has conferred upon him, is unfaithful to his trust; he may be misspending, or using for own importance and advantage, that which has been entrusted to him for the glory of the Lord and the welfare of His people.
The apostle evidently mourns over the Corinthians because of their failure as to the gifts of God. Their love of display before the world, rather than the enjoyment of God Himself in His word, and the edification of His saints, was a gild to him. He therefore endeavors to convince them of their mistake, by showing them that tongues are one of the lowest forms of the Spirit’s operations, and prophesyings one of the highest. After contrasting the two at great length, he half reproachfully says, “Yet in the church I had rather speak five words with my understanding, that by my voice I might teach others also, than ten thousand words in an unknown tongue.” The refreshment, comfort, uplifting of the heart—the edification of the saints, should be one grand object of the christian teacher. He who, ministers Christ and His work to the soul, out of the fullness of his own heart, is the minister who always edifies and never disappoints. The sign gifts in the early church were for a distinct purpose and ceased when that object was accomplished. “God also bearing them witness, both with signs and wonders, and with divers miracles, and gifts of the Holy Ghost, according to his own will.” Heb. 2:4.
In Ephesians the character of the gifts is very different. The blessed Lord, as Head of the church at the right hand of God, is seen as the giver. In Corinthians the Holy Spirit is the dispenser of the gifts. This marks the difference; the former is affection, the latter is power, ecclesiastically viewed. Besides, the gifts of Ephesians abide with the church, “For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ.” In Corinthians the gifts may be regarded as spiritual powers; in Ephesians as spiritual persons. “And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers.” The two aspects of gifts, however—the power of the Spirit and the affections of Christ—are perfectly harmonious. Power is needed, but a Person, not a power, is the true object of the affections of the church in all ages.
In Romans, the character and application of the gifts are somewhat different to both Ephesians and Corinthians. Here it is more the question of ministry in connection with the membership of the body. Responsibility flows from being members of the body of Christ, and every one members one of another. This is a truth of such vital, practical importance, that I would have thee, O my soul, give it thy best and thy most prayerful attention. The connection is so intimate both with the Head and the many members, that all are affected either favorably or unfavorably by thy service. “And whether one member suffer, all the members suffer with it; or one member be honored, all the members rejoice with it. Now ye are the body of Christ, and members in particular.” And forget not, I pray thee, that though the outward manifestation of the church’s unity be broken up, and in this respect a ruin, thy responsibility is the same. The standard of divine truth remains unchanged, and couldst thou admit a lower standard than the good and perfect will of thy God and Father? The “ one body” is not in ruins. None but real Christians have the privilege of membership here; but as all such are members of that body, whether they be externally united in christian fellowship or not, our love ought to be cultivated and cherished towards them, simply on the ground of their union with Christ. This is the only truth that will deliver thee from the strange principle of independence in a unity, and from all sectarian partiality. We ought to add our hearty “amen” to the prayer, “Grace be with all them that love our Lord Jesus Christ in sincerity.”
The apostle’s comparison of the human body to believers as one body in Christ is beautiful and appropriate, and also illustrates the character of christian ministry within the limits of the known members of that body. This truth, however, be it observed, does not touch the Christian’s individuality as a man in Christ, or as a man of God amongst men, or as an evangelist to the regions beyond, or in any way as to his personal responsibility and blessing. We are now speaking of the nature and sphere of christian service as defined in the chapter before us. And here the apostle shows, that it would be as unreasonable for all Christians to have the same gifts, as for all the members of the human body to have the same office; that the diversities of gifts and offices are necessary to the perfection and usefulness of the body of Christ. “There are diversities of gifts,” says the apostle to the Corinthians, “but the same Spirit.” This weighty truth was much needed at Corinth and everywhere. Like them we are disposed to talk a great deal about the greater gifts, and leave very little room for the exercise of the lesser. But we must remember that although the gifts differ in measure and character, they all come from the same source. And wherever there is such a state of things, either from pre-arrangement, or from strong partialities, as to shut out the lesser gifts, the Spirit is quenched, the assembly loses the benefit of the diversity of gifts, and ceases to act in accordance with the mind of God.
Hast thou a gift, my soul? Remember then, that the sphere of its exercise is the church of God, without reference to locality; but see that it is a gift—a positive gift of God—not an imitation of others, lest thou shouldst become a troubler of the saints of God, a hinderer, not a help to their worship.
We will now take a brief glance at the various gifts here enumerated by the apostle, and may the Lord give thee spiritual discernment to see which, or how many, are thine.
Whether prophecy, let us prophesy according to the proportion of faith.” The general idea of prophesying is the foretelling of future events, though not limited to that office. We accordingly find the term prophet applied in a more general way in the Old Testament. The bearer of the message from God, whether relating to things present or things to come, is called a prophet; and so is the interpreter of the divine message. Of Abraham it is said, “He is a prophet, and he shall pray for thee and thou shalt live.” (Gen. 20:7.) Moses, as the great interpreter of the mind of God to the Jews, is frequently spoken of as a prophet.
In the New Testament, those called “prophets,” and classed with apostles, had a perfectly distinct mission from Old Testament prophets, and must carefully be distinguished when studying the word of God. “And he gave some, apostles; and some, prophets.” These were the two classes of workmen whom God especially used at the very beginning, when laying the foundations of the church; hence they are sometimes called “foundation gifts;” but there is no reason to believe that they were long continued to the church, though at different periods in her history there have been men raised up to do something like the work of apostles and prophets; such as the different periods of great revivals, and the Reformation. The apostles were the inspired, infallible, authoritative messengers of Christ; the prophets were only occasionally so, but explained to others with great clearness, what they themselves had learned from the holy scriptures, or from inspired men. “Though I have the gift of prophecy, and understand all mysteries and all knowledge....” “He that prophesieth speaketh unto men to edification, and exhortation, and comfort.” Thus we see they had a special gift for the proper expounding of all scripture, and for the proper application of it to their hearers.
The New Testament prophet was also as the mouth of God, delivering the particular communication he had received, whether designed for instruction or exhortation. No form of ministration gave the hearer such a sense of the immediateness of the divine presence as prophesying, or such a certainty that the mind of God was being expressed. Thus it was the most intimate and direct dealing of God with the soul through man as His messenger. As an illustration of the peculiar power of this gift, nothing can be clearer than the case of the woman of Samaria. “ Go, call thy husband,” was the voice of God to her guilty conscience. She felt she was in the searching light of His presence, and at once confessed her sin. All was reality now, she concealed nothing. “ The woman answered and said, I have no husband. Jesus said unto her, Thou hast well said, I have no husband: for thou hast had five husbands; and he whom thou now hast is not thy husband: in that saidst thou truly.” These words brought the conviction home to her heart that she stood revealed before God Himself, and that He who spoke to her was His prophet. “The woman saith unto him, Sir, I perceive that thou art a prophet.” John 4:10-19.
And now, after thy careful and repeated meditations on this precious gift, what are thy thoughts as to its value? Only one deep, earnest, fervent desire to possess it. Lord, give me this power, is my constant, heartfelt prayer. A thousand times I have mourned my feebleness here. Highest in character, and most desirable of all the gifts, as it gives the anxious inquirer to feel that God is speaking to him, not the servant; that it is the voice of God he hears, not man’s; that it is the authority of God he must bow to, not the conclusions of the preacher. There may be many teachers and preachers, whose ministrations may be a comfort and blessing to others, but who are strangers to this divine art—this power of putting the soul in direct contact with God Himself, and setting the soul in the light of the divine presence.
Only one other thought, and we pass on. Whatever gift, or gifts, we may have from the Lord, all must be used in subjection to Him and regulated by His word. Even prophecy must be “according to the proportion of faith.” We must never go beyond our measure; if we do, we shall end in the flesh, though we commenced in the spirit. Unless a man’s teaching is in full accordance with scripture, he has no right to consider himself entitled to the confidence of others, however great his gift. So says the apostle, “If any man think himself to be a prophet, or spiritual, let him acknowledge that the things that I write unto you are the commandments of the Lord.” This is authoritative and unchangeable. The Lord give us to judge all by His own word; whether speaker or hearer, teacher or taught, we have no other standard.
Meditations on Christian Ministry
Verse 7. “Or ministry, let us wait on our ministry; or he that teacheth, on teaching.” The terms minister and ministry are sometimes employed in reference to the apostles, to teachers, and to all who servo in the gospel; and sometimes in a more restricted sense, as to the office of deacon and the deaconship. The latter seems to be the appropriate application of the word “ministry” here. Tile deacons were a class of officers who were to attend to the poor and the sick, and the external affairs of the church generally. (See Acts 6:1-3; Phil. 1:1; 1 Tim. 3:8-13.) And if a man’s gift lay in ministering thus to the saints, he was to attend to it. “Or ministry, let us wait on our ministry.” This is a real service of love, and one most acceptable to the Lord Jesus Christ and to His poor saints, and he who is thus privileged, will show his wisdom by occupying himself in his own gift, and not be attempting that which he is neither called to nor qualified for. Great wisdom and spiritual discernment are required, in order to “use the office of a deacon well;” and distribute wisely that which may be called one’s own money, or money entrusted to us by others. We must look at “the poor of the flock” from the Master’s point of view, and love them through His affection.
“Or he that teacheth, on teaching.” The teacher is one who not only knows and enjoys the truth himself, but has the gift of so unfolding it as to lead others to see it, enjoy it, own its weight and importance; at the same time, the teacher must not be confounded with the prophet, nor teaching with prophesying. The apostle is particularly energetic in keeping everyone to his own work in the unity of the body, and from engaging in a service for which he has no divinely given fitness. The first thing, to be ascertained is the character of our gift, and secondly its measure. And he who serves diligently according to its nature and measure, will be recognized and esteemed by his brethren, and owned of God for help and blessing in His assembly: but on the other hand, if a brother is vain of his gift, mistakes its nature, or pushes it beyond its measure, he is not led of the Spirit, he is acting in the flesh, and when this is felt, his ministry must be unacceptable. And what follows? He complains that his gift is not appreciated—for he has a real gift—whereas, it was the forwardness of nature that was rejected, not the godly exercise of his gift, “ according to the proportion of faith.” This is one of the bitter roots which sometimes spring up and trouble the assembly of God. The Lord give us all to watch against this with a godly jealousy, so that there may be no ungracious criticisms, unworthy partialities, hard judging, on the one hand, or vain assumption on the other. Lord, give us to be only too happy to serve Thee however small our gift, if it be only to hand a hymnbook to a stranger, or conduct him to a seat. The thought, oh! the wondrous thought—Jesus died for we! is enough to gird thee for the humblest work. Never forget this, my soul, and it will always keep thee humble, and always girded to serve.
Teachers, though in some respects resembling the prophets, are expressly distinguished from them. “And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues.” The apostles were the inspired communicators of God’s mind to man, and invested with power to govern in the name of the Lord. The prophets were not only occasionally connected with the revelation of truth before unknown, but used of God in the important work of so expounding and applying scripture, as to set the soul in the light of His presence. Teachers are distinguished from apostles and prophets, inasmuch as they were not necessarily inspired, and are classed with the regular and permanent gifts of Christ to His church. The word of God is the standard by which all teachers must be tried, however great their gift or acceptance. And He gave some, “evangelists, pastors, and teachers.” These we have still with us, thank the Lord, and many of them working for Him, notwithstanding the general confusion and outward broken state of the church. Fitness to teach is a gift of the ascended Lord, and which all ought to possess who take the place of teachers. No mere human appointment or education can make a man a minister of Christ. How truly happy to be able to say with the apostle, “Our sufficiency is of God, who bath made us able ministers of the new testament; not of the letter, but of the Spirit; for the letter killeth, but the Spirit giveth life.” 2 Cor. 3:5, 6.
Verse 8. “Or he that exhorteth, on exhortation; he that giveth, let him do it with simplicity. The teacher has chiefly to do with the understanding, the exhorter with the conscience. It requires great grace to be an exhorter, and equally great grace to receive the word of exhortation. The gift is now, are in the church of God. Few have grace to bring the keen edge of the word down upon the conscience, and at the same time make the person feel that love rules, and that his good is the only object in view. Exhortation includes admonition, consolation; urging to practical duties, dissuading from the neglect of duty, pointing out shortcomings, applying the promises or the threatenings of scripture as the case may be. But we need not dwell on the difficulties of the exhorter, and the still greater difficulty of submitting to the exhortation. They must be apparent to all. Personal feelings are apt to arise and false motives to be imputed; still, the apostle presses the exercise of the gift as needed and wholesome for the members of the body of Christ. The Lord grant that in this day of high-mindedness, of in-subjection to the word of God, our lives may be a constant testimony to the will of Christ, and our diligent attention to the things of the Lord both publicly and privately, a constant exhortation to our fellow-Christians. Then it will be not only, Do as I say, but do as I do.
“He that giveth, let him do it with simplicity.” The apostle is here speaking of gifts, not of office; and of the manner in which the various duties of Christians, as members of one body, ought to be performed. He whose gift is riches, and who giveth of his substance for the wants of the poor, or the work of the Lord, is to do it with simplicity. Hero pause a moment, my soul; allow thyself to be arrested by this weighty caution. Nothing is more difficult than to distribute money according to this word of the Lord. “Simplicity” here means “singleness of heart, fearing God;” and again, In singleness of your heart, as unto Christ. (Col. 3:24; Eph. 6:5; 2 Cor. 1:12.) now searching is the word of God! it guards against ostentation, love of praise, wrong motives, improper objects; and on the other hand, it warns us against all evasive pretexts such as, not convenient, I have so many calls, I am not able to give. At the same time, the Christian is but a steward, whether he distributes what may be called his own, or the bounty of the church, and he is entitled to look for “simplicity and godly sincerity” in the applicant as well as in himself. There are many plausible appeals made for money, which, when carefully examined, are found to be neither simple nor sincere. He must also watch against the artful pleader putting his soul in bondage, and making him unhappy. There is only one remedy for all the difficulties connected with giving, as for all other things. The giver must walk before the Lord with purity of motive, free from all improper designs, and waiting to do His will with an honest impartial simplicity. When the eye is single, the whole body is full of light; perplexity with darkness flees away, the mind of God is discerned, and the clear light of heaven shines on the steward’s way.
Meditations on Christian Ministry
“He that ruleth, with diligence.” Those who are called to exercise the gift of ruler or leader in the assembly of God, are required to do so with the closest attention and zeal. Much sorrow, alienation of feeling, coldness, irregularity in attendance, might be prevented by the watchful and faithful discharge of the ruler’s duties. Prevention is better than cure; and in nothing more so than in a community of free, intelligent, but sensitive minds and encompassed with many infirmities. He needs a skilful eye to watch the countenance, to mark the movements, and to notice the first change in conduct. One may be observed hurrying off rather quickly at the close of a meeting, so as to avoid speaking, or being spoken to. Why is this? It was not so lately. On inquiry, it is found that offense has been taken from supposed neglect, or the heart has been wounded by the apparent partiality of the ruler himself. Misunderstanding prevails.
Such a state of things calls for immediate, faithful, wise, and tender dealing. There may be faults on both sides; grace must reign; still, that which is right must not be overlooked. But carelessness, indolence, on the part of the ruler at such a moment, might be ruinous to the peace and the prosperity of the assembly. The strong must bear with the weak, and everything like partiality, especially on the part of those who have influence in a meeting, must be carefully avoided. Though we cannot love all alike, we must not manifest our love to some to the grief and wounding of others, Vigilance and fidelity must be the watchword of the ruler, but he must not forget to cherish and manifest the love of Him who died for the flock, and rose again to fold in His everlasting embrace His blood-bought sheep and lambs.
“He that showeth mercy, with cheerfulness.” This is a fine gift, and one much to be coveted by all who visit the poor and the afflicted. We are not only to spew mercy, but to skew it with such a cheerful spirit, as to manifest that, if it be a consolation to them, it is a pleasure to us. The value of any service of love rendered to the children of sorrow, mainly depends on the spirit in which it is done. It should be our watchful study to spare the feelings of the poor in our acts of benevolence, to soothe the sorrows of the sick, to shed a bright radiance in the chamber of suffering or death, and always to leave behind us the sweet fragrance of the name of Jesus.
REFLECTIONS ON THE MEMBERSHIP OF THE “ONE BODY.”
Before passing on to verse 9, may I ask, When, and by what means, we actually become members of the body of Christ? This vital and important truth which has been frequently referred to in the foregoing papers, still lingers in my thoughts, and I should like to master it more fully. Most surely, O my soul, it is well for thee to linger over it, to meditate on that which is not only of present, but of eternal, importance. It is living union with Christ—the expression of thy closest relationship to Him, and to all Christians. Let us begin at the beginning.
The evangelist is first in the field; pastors and teachers follow. His gift is the expression of divine love to the lost. He is to arrest, to awaken, to move souls powerfully by the word preached. He thinks of their state as lost sinners; of their misery, of their danger and distance from God, and his love rises to a burning passion. Their salvation is his one object as a workman. He pleads, he appeals, he warns, he entreats, as if all depended on the words that burn in his heart and on his lips; yet in faith he looks to God alone for blessing. There is a perfect understanding between his heart and the Lord. He walks with Him. The passionless preacher may find fault with his more zealous brother, and suggest that there is too much of the human element, and fears that it will end in the mere excitement of nature. But though this may look wise and prudent, it lacks the true element of success—the love that sends words that burn into the heart of the sinner.
The truth, through grace, is believed. The love of Christ has prevailed; the value of the blood is seen, the sinner bows at Jesus’ feet in the meltings of godly sorrow for sin, yet confides in the thrice holy One. “Jesus loved me as I am, and died for me just as I am,” is now his confession. This is faith. The blessed work is done; God is glorified as in nothing else here below; and angels sweep their harps with an ecstasy peculiar to the joys of salvation. “There is joy in the presence of the angels of God over one sinner that repenteth. Which things the angels desire to look into.” Luke 15:10 Pet. 1:12.
Individual blessings are the first that follow faith; corporate blessings come afterward. A man becomes a child of God by faith; he is justified by faith. “Therefore being justified by faith, we have peace with God through our Lord Jesus Christ, by whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God.” (Rom 5:1, 2.) These may be called the great individual blessings of faith; wherever there is faith in Christ, these must follow. They are the four, grand, immediate consequences of faith—being justified, having peace, standing in grace, waiting for glory. But these are not all. In Eph. 1 the long list of individual blessings, as the children’s portion, is given before the church is referred to. The believer’s first position, is to be brought to the Father in all the acceptancy of Christ; his second, is to be united to the glorified Man in heaven, and share the blessings and the responsibilities of the membership of the “One body.”
When the truth of God is thus believed, and the soul resting on the finished work of Christ, the believer is sealed with the Holy Spirit, and thus made a member of the body of Christ. He is brought into union with Christ in heaven, and with all believers throughout the world, in virtue of the indwelling of the Holy Ghost, as a divine Person, making all one. He who dwells in Christ dwells in us and thereby makes us “One spirit with the Lord;” and one with all that are the Lord’s. He that is joined unto the Lord is one spirit.” They are joined together by the one Spirit. Many speak and pray about the Holy Spirit as if He were only an “influence.” This is very common, but very suggestive. Wherever this state of mind exists, there can be no proper thoughts of the church as the body of Christ, and very confused thoughts of Christ for He is the formative and sustaining power of the body, and dwells in the Christian. The existence and personality of the Holy Ghost, we know, is not denied; but the all-important truth of His presence in the church, as a divine Person, and as the bond of its unity, is not apprehended. This is the serious mistake, if not error, of nearly all Christendom, and the source of its darkness and confusion. The present period may be called the disposition of the Spirit, and to speak about Him as an “influence” in place of a divine Person, is to misunderstand His mission and His work. “He shall glorify me,” says the blessed Lord, “for he shall receive of mine, and shall show it unto you.” John 16:14.
But know thou, O my soul, and know in all the verities of faith, that the Holy Ghost does two things—first, He works in the saints of God individually; second, He works in the assembly. Whether it be our individual or our corporate blessing, both are made good to us by the presence of the Holy Ghost. As individuals, He gives us to taste the sweetness of joy and peace in believing, of happy liberty and power in service; and also, of living union with the exalted Head, and with all who love the Lord Jesus in sincerity and in truth. He never took a body like the Lord Jesus, therefore the world knows Him not; He being therefore equally in all the assemblies of God throughout the world, necessarily unites them all into one body. In this way, thou wilt see, that all who believe on the Lord Jesus, of every clinic and every color, are baptized by the Holy Spirit, and made to belong to the “one body.”
It need scarcely be added, that the truth of the Holy Ghost’s presence in the assembly is of much deeper importance than the presence of gifts—of talented servants. Their presence or absence touches not the great truth that the Holy Ghost is there, and that He is still sovereign, and acting as He will to the glory of the Lord Jesus. Surely this should lead us to have greater faith in Him as a divine Person, and less in the presence of gifts great or small. “For where two or three are gathered together in my name, there am I in the midst of them.” Matt. 18:20.
We will now very briefly glance at the remainder of our most instructive chapter.