CONCLUSION
CONCLUSION
Such is the source of power, and order of ministry, as set before us in the word of God.
Essential to Christianity, because Christianity in accordance with the active energy of the love of God seeks that which was lost, testifying to the work and to the victory of Jesus by which the lost may be saved, this ministry of Jesus, who alone is worthy to be thus glorified, receives all its power, and has its only source, in the Holy Ghost sent down from heaven. It is the ministry of the Holy Ghost, in the choice and employment of His servants. In all this God is sovereign. The exercise of the gifts bestowed by Him is regulated by the Holy Spirit, who acts sovereignly in the church. The proofs and examples of this are found in the word. As a source of ministry, or as authority for its exercise, man interferes only to sin.
It will be seen, that I have not touched the question of local charges, as not exactly entering into my present subject. It is evident, that the apostle Paul, and those delegated by him, established, according to his direction, several elders in the churches which he had gathered; and that servants or deacons of the assemblies, and even deaconesses, had been, at least in certain cases, appointed for the temporal affairs and necessities which were ministered to by the charity of those female servants. Peter speaks of elders much more vaguely. There is no proof that elders were appointed among the Hebrew converts. It would rather appear, that men of gravity and of character acted among them upon their own responsibility — a responsibility laid upon them in this matter by love. In the Epistle to the Corinthians, where details of discipline are given, there is no mention made of elders. The Holy Spirit has perhaps [p. 230] permitted this in order that we might have these things directly from the hand of the apostle. It is only, I believe, in the Epistle to the Philippians that we have the expression “with the bishops and deacons.”
The ruin in which the church is found at the present day acts more directly upon the apparent order in this respect, than upon ministry itself; because, in this matter, man can more easily come in with exterior arrangements. But we must not confound gifts, and the service flowing from such gifts, with charges. Furthermore, the Holy Spirit is sufficient for this, as for every other need of the church, provided she take the position in which the Holy Spirit sees her. Love will then suffice for all that God requires, and will make the best improvement of the means of blessing bestowed by Him; and He ever bestows that which is suited to His own glory, and to the real welfare of His believing people.
I see no more real difficulty, as regards authority, than as regards the ministry of the word; because authority in the church is not a place with certain powers limited by a written law; nor something confided by men jealous lest the authority they have given should be overstepped through the lust of power, or the ambition of the person to whom it has been entrusted. Authority in the church is always, like the ministry of the word, the power of the Holy Spirit on the conscience; which moreover will not be found wanting. Where it exists, God will enforce, even by chastisements, the authority of His Spirit which He has lodged in a man, if that authority be despised. The discipline of the church also confirms it in certain cases; examples of this may be seen in the Epistle to the Corinthians. If we do but believe in the presence of God in the church, we cannot doubt that He is able to compel respect to Himself, and that in the authority which He has entrusted, to whomsoever it may have been given.
As to the spirit in which this ministry should be exercised, I say nothing; for it does not become me to speak of it. An entire self-renunciation (and that goes very far when we know the subtlety of the heart) is the only means of walking with the full blessing which belongs to this happy position of service to God, our brethren, and mankind. We must always remember, that is, by the power of God, we are free from all men, and responsible to God alone for the employment of the gift which He has confided to us, it is in order that we may be the servants [p. 231] of all. Let us remember that no one is able to give liberty to himself; and if the love of God has given us liberty, it is in order that, by this love in us, we may serve one another. He has made us free from self, free from independence, free from our own wills, to act as God acts, as He has acted in Christ — not to please ourselves, but to serve one another in love.
There is nothing more blessed in this world+ than ministry in this kind. We shall quickly find how much faith is needed in order thereto, and how much of that holiness which keeps us near to God that we may draw strength from Him. May God teach us to keep near to Him every moment, that we may not in detail be following our own wills, even although on the whole we may be seeking to do His.
I would here remark, that grace is required in these days to realise at the same time the two principles of brotherhood and the exercise of gifts; because the latter necessarily gives externally an appearance of superiority. The flesh, it is true, may use these gifts to seek an earthly superiority, instead of the love and service of others. The humility which seeks only the good of all, makes everything easy. In worship there is an entire equality of position. More holiness may give a nearness to God in which the worship will be more true, and will be a juster expression, and at the same time nearer to God, of the wants of the assembly. The Spirit of God will then act more immediately, and will produce a more intelligent development of the links of souls with God; so that there may be in this a difference of capacity. What we have to seek is spirituality; this is the principal thing. The priest was in a higher place than the Levite; and all the priests were one, save the high priest: this is our position as worshippers. There was another position, which was very blessed, and where God, as sovereign, assigned the occupation. This was the position of the Levite. The glory of the Levite was to do that which God gave him to do. A Merarite was not to touch the vessels of the sanctuary, nor a Kohathite the different parts of the tabernacle. The Gershonites and the Merarites had a more extensive charge — more oxen and chariots; but they were not entrusted with such precious things as the Kohathites.
It is thus that the apostle reasons in reference to gifts, comparing them to the members of the body. All the services,
+We do not speak here of communion with God, but of the various positions in which man may be found.
[p. 232] all the gifts, are inferior to worship. In the distribution of gifts God is sovereign, and puts more external honour upon that which is least honourable. The gifts, which are not set off with so many external adornings, are sometimes the most precious. If we are in a low state spiritually, we shall look at the outward appearance, and thus at those gifts which are more external. The Gershonites and Merarites will have more importance in our eyes, with their oxen and their chariots. Nearer to the sanctuary we shall discern that the Kohathites, who carry the vessels on their shoulders, are as much or even more honoured than the others. At all events, each will be esteemed happy, in proportion as he shall have accomplished the task that God has given him to do. In Ephesians 4 we see, in the first place, that which is common to all: that which is special to each comes after; and these latter things are only to accomplish the former. Let not brotherhood displace gifts, but let gifts subserve brotherhood. The sense of the presence of God will keep everything in its place.
The same Lord has said, “all ye are brethren”; and, “strengthen thy brethren.” In order truly to strengthen them some painful experience of self will always be necessary, as in the case of Peter. It is not thus that man would have appointed, but God has so ordered. To deny the Saviour, with whom he had companied three or four years — to destroy, if he had been able, His name from the face of the earth — such, as regards our importance, is the preparation through which God causes one to pass, when He is pleased to put him forward in His service; perhaps, in addition to this, a thorn in the flesh, because the other is insufficient. For what are we, and who is sufficient for these things?
May God Himself direct His church according to her need, according to the love and the riches of grace which are in Jesus, by the power of the Holy Spirit who dwells in her.