ON MR. WOLFF'S CHAPTER 1, ENTITLED, PRIESTHOOD AND MINISTRY

ON MR. WOLFF’S CHAPTER 1, ENTITLED, PRIESTHOOD AND MINISTRY

I will say but few words on this chapter. It is not true that in both covenants the title of priest is given to all the faithful. It is singular that opposition to the light always shews itself united with the desire of lowering the distinctive privileges of Christianity. The nation of Israel was called a kingdom of priests because of their nearness to God as a nation, but without a distinction of believers or unbelievers; whereas, in the present covenant, believers are called priests because of their nearness to God in heavenly places, a nearness infinitely above what belonged to the Jews; and even what will belong to them during the millennium.

As to the word ministry in Greek, what Mr. Wolff says is entirely incorrect: it is a sample of the way in which the word is used in this pamphlet.

First, when he says that we find the word used in two distinct senses: in a general way for all that is outward ministry, administration, etc.; then in a special way to designate a special service; and when he says afterwards that “when we find this term used absolutely, it always designates the ministry of the word”; all that is false, though convenient for the end he has in view. What does he mean by this, at the same time, in a special and absolute way? And if it be not his intention to put the absolute use in the category of special use, then absolute and general become the same thing, and the contradiction is flagrant. For how can it be, as Mr. Wolff says, that when it is used in a special way it is called the ministry of the word, if, whenever it is used absolutely, it signifies the ministry of the word? It is evident that one of these phrases contradicts the other; one says, that in a special sense it is called the ministry of the word, the other, it has this sense when it is not called so. The fact is, that ministry of the word is found but once; and that in that case it is contrasted with the absolute use of the word in the sense of serving tables (Acts 6: 1-5). All this proves that Mr. Wolff only thinks of his system, and in nowise of the word in the Bible, save to pick out of it what may suit him, if one does not take the trouble to examine things for oneself.

The Greek word is simple enough: it is one who serves, any servant who was not properly a slave; diakonia is any service whatever. It was very natural to use this word in speaking of evangelical service; but the word is used in the New Testament as elsewhere, to signify service; this service might be the ministry or service of the word, or of tables, or of angels, or any other service of whatever kind. The word is used in an absolute way with respect to service of angels in Hebrews 1: 14. In 2 Timothy 4: 11, it is said of Mark, “He is profitable to me for the ministry”; here it does not appear that it is merely a question of the ministry of the word; we see the use of this word diakonos with respect to Mark; when Paul and Barnabas departed from Antioch, they had Mark to “their minister [here, hupereteen]”; it was not, I suppose, to preach to them. At some later period perhaps he may have purchased to himself “a good degree,” in the ministry, a more honourable service in the family. When Paul says (2 Corinthians 11: 8), “I robbed other churches, taking wages of them to do you service”; it is evident that it is in a figurative sense, however absolute, and it does not refer to the ministry of the word as such. He had been servant of the Corinthians, and others had paid his wages. In Romans 12: 7, we find the word used absolutely, together with, and as distinguished from, divers ministries of the word; and in 1 Corinthians 12: 5, it is used for all services, of any kind, done to Christ. The only time when it is used with the expression “the word,” it has its usual sense modified by the expression “word,” as it might be by any other. That is, “that service was occupied with this,” in contrast with serving tables. But the service of tables was just as much a special service as that of the word; only of a lower character evidently in the administration of the family. And the fact is, that the only time this expression “ministry of the word” is found, the word ministry is used in an absolute way to signify the service of tables (Acts 6: 1); and it is thus explained, in verse 2; then verse 4, the ministry of the word is contrasted with it; but it is added, “of the word”; and thus this word is not used in an absolute way with respect to the word, but on the contrary with respect to tables.

^[p. 222] It appears to me, that it is limiting the thing, as the word does not limit it, when they pretend to confine the work of the ministry to the ministry of the word: for instance, Ephesians 4: 12. Moreover, it is affirming what ought to be proved. At all events, in most of the passages, it is not so, as we have just seen. Angels have not the ministry of the word; and ministry is contrasted with that of the word in Acts 6, 1-5 The fact is, that what Mr. Wolff says is absolutely false and contrary to the ordinary known use of this word in the word and outside the word. If we consider attentively the use of the word diakonos, minister, he who does the service, this will come out with still greater evidence. For the word diakonos used absolutely one may consult John 2: 5, 9; Matthew 22: 13; chapter 20: 26; chapter 23: 11, and the parallel passages; also John 12: 26. This idea of servant must naturally be modified (as the word ‘service’ (diakonia); see 2 Corinthians 3), according to the person whose servant one is, or the service one has to fulfil; one may be minister of God (2 Corinthians 6: 4), of the gospel (Ephesians 3: 7; Colossians 1: 23) of the Church (Colossians 1: 25), etc. The word, taken in its general use, has its general acceptation of servant (Romans 16; Philippians 1: 1; 1 Timothy 3: 8, 12). Finally, the word diakonia has the general sense of service, and has to be modified in its application by words which are added — of the word (Acts 6), of death, of righteousness, of the Spirit, etc. (2 Corinthians 3). There is not one passage which shews that the absolute sense signifies the ministry of the word, but quite the contrary.