And even where it is a question of local charge, as of deacons, in chapter vi., or of elders, in chapter xiv., it is by direct apostolic appointment. In other words, it is divine. A man could not even appoint himself to a deaconship, much less to an eldership. In the case of the former, inasmuch as the deacons were to take charge of the people's property, these latter were, in the grace and lovely moral order of the Spirit, permitted to select men in whom they could confide; but the appointment was divine, whether of deacons or elders. Thus, whether it be a question of gift or of local charge, all rests on a purely divine basis. This is _the_ all-important point.
Again, if we turn to the Epistles, the same great truth shines in full and undimmed lustre before us. Thus, at the opening of Romans xii., we read, "For I say, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think; but to think soberly, according as _God hath dealt to every man the measure of faith_. For as we have many members in one body, and all members have not the same office; so we being many, are one body in Christ, and every one members one of another. Having then _gifts_ differing _according to the grace that is given us_," etc. In 1 Cor. xii. we read, "_But now hath God set the members every one of them in the body_ as it hath pleased him" (verse 18). And again, "_God hath set some in the church_, first, apostles," etc. (verse 28). So also in Ephesians iv., "But unto every one of us is given grace according to the measure of _the gift of Christ_."
All these Scriptures, and many more that might be quoted, go to establish the truth which we are intensely anxious to impress upon our readers, namely, that ministry in all its departments, is divine--is of God--is from heaven--is by Jesus Christ. There is positively no such thing in the New Testament as human authority to minister in the church of God. Turn where we may, throughout its sacred pages, and we find only the same blessed doctrine as is contained in that one brief sentence in our parable, "He called his own servants, and delivered unto them his goods." The whole New Testament doctrine of ministry is embodied here; and we earnestly entreat the Christian reader to let this doctrine take full possession of his soul, and exert its full sway over his conduct, course and character.[30]
[30] We do not, by any means, restrict the application of the "talents" to direct, specific, spiritual gifts. We believe the parable takes in the wide range of Christian _service_: just as the parable of the ten virgins takes in the wide range of Christian _profession_.
But it may perhaps be asked, "Is there no adaptation of the vessel to the ministerial gift deposited therein?" Unquestionably there is; and this very adaptation is distinctly presented in the words of our parable, "Unto one he gave five talents, to another two, and to another one; to every man _according to his several ability_."
This is a point of deepest interest, and it must never be lost sight of. The Lord knows what use He means to make of a man. He knows the character of gift which He purposes to deposit in the vessel, and He shapes the vessel and moulds the man accordingly. We cannot doubt that Paul was a vessel specially formed of God for the place he was afterwards to fill, and the work he had to do. And so in every case. If God designs a man to be a public speaker, He gives him lungs, He gives him a voice, He gives him a physical constitution adapted to the work which He designs him to do. The gift is from God; but there is always the most distinct reference to the ability of the man.
If this be lost sight of, our apprehension of the true character of ministry will be very defective indeed. We must never forget the two things, namely, the divine gift, and the human vessel in which the gift is deposited. There is the sovereignty of God, and the responsibility of man. How perfect and how beautiful are all the ways of God! But alas! alas! man mars everything, and the touch of the human finger only dims the lustre of divine workmanship. Still, let us never forget that ministry is divine in its source, its nature, its power, and its object. If the reader rises from this paper convinced in heart and soul of this grand truth, we have so far gained our object in penning it.
But it is not improbable the question may be asked, "What has all this subject of ministry to do with the Lord's coming?" Much every way. Does not our blessed Lord introduce the subject again and again, in His discourse on the mount of Olives? And is not this entire discourse a reply to the question of the disciples, "What shall be the sign of thy coming and the end of the age?" Is not His coming the great prominent point of the discourse as a whole, and of each section of it in particular? Unquestionably.