In practice, if not in theory, the Churches have long since recognised that the prophetic gift is found outside any official ministry, and that they may be taught the will of God by men and women of all ranks and callings. They have provided opportunities for the free exercise of such gifts in lay preaching, missions, Sunday-schools, meetings of all kinds.
We have here stumbled upon another modern controversy: the desirability of women preaching. Chronicles mentions prophetesses as well as prophets; on the other hand, there were no Jewish priestesses. The modern minister combines some priestly duties with the opportunity, at least, of exercising the gift of prophecy. The mention of only two or three prophetesses in the Old Testament shows that the possession of the gift by women was exceptional. These few instances, however, are sufficient to prove that God did not in old times limit the gift to men; they suggest at any rate the possibility of its being possessed by women now, and when women have a Divine message the Church will not venture to quench the Spirit. Of course the application of these broad principles would have to be adapted to the circumstances of individual Churches. Huldah, for instance, is not described as delivering any public address to the people; the king sent his ministers to consult her in her own house. Whatever hesitation may be felt about the public ministry of women, no one will question their Divine commission to carry the messages of God to the bedsides of the sick and the homes of the poor. Most of us have known women to whom men have gone, as Josiah’s ministers went to Huldah, to “inquire of the Lord.”
Another practical question, the payment of the ministers of religion, has already been raised by the chronicler’s account of the revenues of the priests. What more do we learn on the subject from his silence as to the maintenance of the prophets? The silence is, of course, eloquent as to the extent to which even a pious Levite may be preoccupied with his own worldly interests and quite indifferent to other people’s; but it would not have been possible if the idea of revenues and endowments for the prophets had ever been very familiar to men’s minds. It has been said that to-day the prophet sells his inspiration, but the gift of God can no more be bought and sold with money now than in ancient Israel. The purely spiritual character of true prophecy, its entire dependence on Divine inspiration, makes it impossible to hire a prophet at a fixed salary regulated by the quality and extent of his gifts. By the grace of God, there is an intimate practical connection between the work of the official ministry and the inspired declaration of the Divine will; and this connection has its bearing upon the payment of ministers. Men’s gratitude is stirred when they have received comfort and help through the spiritual gifts of their minister, but in principle there is no connection between the gift of prophecy and the payment of the ministry. A Church can purchase the enjoyment of eloquence, learning, intellect, and industry; a high character has a pecuniary value for ecclesiastical as well as for commercial purposes. The prophet may be provided with leisure, society, and literature so that the Divine message may be delivered in its most attractive form; he may be installed in a large and well-appointed building, so that he may have the best possible opportunity of delivering his message; he will naturally receive a larger income when he surrenders obscure and limited opportunities to minister in some more suitable sphere. But when we have said all, it is still only the accessories that have to do with payment, not the Divine gift of prophecy itself. When the prophet’s message is not comforting, when his words grate upon the theological and social prejudices of his hearers, especially when he is invited to curse and is Divinely compelled to bless, there is no question of payment for such ministry. It has been said of Christ, “For the minor details necessary to secure respect, and obedience, and the enthusiasm of the vulgar, for the tact, the finesse, the compromising faculty, the judicious ostentation of successful politicians—for these arts He was not prepared.”(308) Those who imitate their Master often share His reward.