WRITTEN MINISTRY AND ITS DISTRIBUTION
[p. 187] WRITTEN MINISTRY AND ITS DISTRIBUTION
Writing as a means for the communication of His mind has been used by God from the time of Moses. It is a feature of His service, as is speaking. Thus written ministry has a divinely recognised place, evidenced most strongly in its use for the permanent record, among men, of God’s thoughts — the holy Scriptures. Indeed, one important advantage of writing is that it constitutes what might be forgotten, or lost, permanent, for reference and meditation. The first recorded writing was for rehearsal (Exodus 17); it refers to the overthrow of Amalek — Satan in the flesh — and so is specially important for young believers.
What is to be observed, however, is that in the testimony of God writing appears after oral ministry. This is attested, both in the Old and New dispensations. Moses’ service began with speaking, and so generally; writing came later. In our Lord’s ministry we have no writing, save on the ground (John 8), and we have no writings from the apostles until long after Pentecost. Thus it is clear that writings sent to countries where there has been no oral testimony is not in keeping with the divine way of serving men. As the testimony is presented in an oral, or living way, then the written message has its place.
From the above it will be seen that spiritual ministry in a written form is of immense value — second only to what is spoken — and its circulation should be as wide as possible.
The publication and distribution of written ministry is therefore an important part of God’s service, and so should not be conducted on a commercial basis. Using a typical term, it is properly levitical, and while those engaged in it have much to do that may be regarded as “common”, their work, generally,
[p. 188] is that of Levites. We learn from the book of Numbers that the work of the Levites was graded, that of Kohath being the most sacred. The sons of Merari had the most onerous part of the tabernacle service, and so they had wagons assigned to them: the sons of Gershon also had wagons. From this we learn that while the distribution of printed ministry is not exactly on the level of the oral communication of it; yet it is part of the same service, and those engaged in it should be regarded in this light, and not simply as rendering common or mercantile labour.
The fact that mere physical labour has to be employed, such as type-setting, book-binding, etc., and that this labour may be performed by a Christian and paid for in the ordinary way, in no way interferes with the truth set out above; it is like a railway ticket that ensures the passage of a servant of the Lord to a town where he wishes to give an address to the saints there. Although he is carried by a train, his service throughout is entirely levitical. The engine driver on the train might be a Christian, but his work is not levitical.
The reference in the Scriptures to books besides those which make up the Bible is remarkable; such as “the book of Jasher”, “the book of the wars of the Lord”, the books of “Nathan” and “Gad”, also such writings as “the words of Nathan the prophet”, “the prophecy of Ahijah the Shilonite”, and “the visions of Iddo the Seer” and “the writings of David King of Israel”, and “the writing of Solomon”. All this literature would correspond to the written ministry of the present time, and the manner in which the Holy Spirit alludes to it indicates its great importance.
The reader of Scripture was directed to it as affording help as to the respective subjects treated. The more his interest, the more he would look into the book or books to which the Holy Spirit directed [p. 189] him. The same is true today; the interested and diligent believer will seek out all available help, and if the Lord gives food and instruction in a written form he will not say there is too much, but rather will thank Him for His bounty (compare Malachi 3: 10). If he cannot find time to read it, he will not seek to prevent it reaching others who have, even although these may be but a small percentage of the saints. Of course, as said above, this can but refer to what the Lord gives. The Lord enables His people to judge, and we are enjoined to prove all things and hold fast what is good; indeed, to “judge of and approve the things that are more excellent”. Thus, those immediately responsible should discern what is presented for publication, and if there is nothing distinctive as instruction or food for the flock, it should be withheld. If papers are presented containing helpful matter, but also having unscriptural expressions, great care should be used to correct and eliminate these. All this requires the exercise of our spiritual senses “for distinguishing both good and evil” (Hebrews 5: 14).
For a good while the existence of the mere commercial element in the publication and distribution of written ministry has distressed many, and more recently attention has been called to it in a definite way, as wholly out of keeping with the service of God. Extensive enquiry was made and counsel taken, as before the Lord, among many brethren, very widely located, and it was apparent throughout that He was helping toward a mode of executing this important service, bearing a definite levitical stamp. A depot has been secured, where helpful ministry for the saints and suitable gospel literature for general distribution will, under the Lord, be published at cost, or as nearly so as possible; any profits made will be devoted to the free distribution of spiritual literature.
[p. 190] This undertaking in no sense implies that saints are in the publishing business in any collective way; the position is simply that this important work is needed and certain brothers have undertaken it as a service to the Lord and His people. Other services are constantly rendered on the same principle (compare 2 Timothy 4: 5; Ecclesiastes 9: 10). But saints everywhere may have part in it, either by monetary contribution or distribution of books — above all by prayer.