What is a Christian minister?

You will see therefore, that it is here assumed — as, I trust, unnecessary to be proved particularly now — that Christian ministry is a permanent institution. It is agreed that Christian ministry, not in all its forms, but in substance and in its essential nature as it was given from the beginning, was not intended to be withdrawn till the close of God's work here below as now known in Christianity. We are not going to enter into curious questions as to what preceded Christianity, nor to occupy ourselves with anything that is to follow after Christianity has accomplished its mighty task. For the present I hold myself, and would direct your attention, to that which is connected with our constant place of privilege and duty every day. As this will greatly simplify the subject, so at the same time it is quite evident that it concerns every Christian.

I define Christian ministry, then, to be, according to the word of God, the exercise of a spiritual gift. Ministry in the word is the exercise of a gift which has the word for its subject-matter. It may embrace, no doubt, different spheres, but it brings the word of God to bear upon souls, whether converted or unconverted. Confessedly, when we look at the converted, ministry has by no means the same simple character as the gospel addressed to the unconverted. If then Christian ministry in the word be divided into two great departments, namely, towards the world on the one hand, and towards the church or Christian body on the other, it is clear that, whereas towards the world it is really summed up in evangelizing or proclaiming the gospel of the grace of God towards men, towards the church it is a more varied and complex matter. Here we must leave room for distinctions of very great importance.

Hence if we turn to Scripture and see the ground on which ministry rests, we shall find that nothing can be more glorious; but, alas! nothing more contrary to that which ordinarily is its form among men. For its basis is not short of the redemption that Christ has accomplished by His blood, and of His ascension to heaven. Christian ministry flows from Christ at the right hand of God; it did not exist before. I do not deny that God had His ways of acting in Israel. But there His dealings partook more of the character of priesthood, from which ministry differs totally in character. Earthly priesthood is a caste of men who deal with God on behalf of those for whom they are priests: that is, they undertake the spiritual business of persons unable for one reason or another to transact it with God directly, and consequently dependent upon these mediators between God and them. The priest goes where the people cannot go, enters the holy place, presents the blood, burns the incense, deals with God in short for each spiritual want of those whom he represents. Ministry starts upon quite different ground, being an action, through man, from God toward men, and not from man toward God. The two are clean contrasts of each other. As to the servant of God, if truly one whom God raises up, who has a message from Him and a work to do for Him, that message or work is by God's authority for the blessing of men. Hence, if you take an evangelist, what is he? One who, himself taught of God for his own soul's need, not only knows the way to be saved, but has a power, which he did not possess before, given him of Christ, to act upon the souls of others. Every Christian ought to be able to confess truth, to confess Christ; yet this does not make one an evangelist, but so to state the gospel as to act powerfully on souls, specially of the unconverted, and thus awaken, clear, or establish in the grace of God. The spiritual action is by the Holy Ghost; but it is from God and His beloved Son, Christ our Lord, toward man. Thus, the gift, under the Lord's hand, is exercised in love of souls to seek their good, and implies or is rather power from above to act upon them.

I admit there is such a thing as Christian priesthood: still ministry is wholly distinct. All Christians, without exception, men, women, and children, are priests; for the priest is one who has a divine call and qualification, which gives him access to the presence of God. Priesthood, in a word, gives the title of the soul to draw near to God. This is always its distinguishing character. On the other hand, ministry in the word is a varied service; but it is only by particular members of the body that Christ thus acts for the good of all. Hence while priesthood is universal, and no person can be a Christian without being a priest, it is only a few among the many who are what Scripture calls ministers of the word or public servants of Christ. I am not speaking of the vague sense in which all ought to be serving Christ every day of their lives; but the question now is of proper ministry in the word; and it is plain that all have not the power to preach the word of God profitably for the souls of others. The great mass of God's children require to have the path of God pointed out and difficulties removed, the right handling of which things depends upon, or constitutes, ministry in one form or another.

It should be observed that there is quite a difference between ministry, Christian priesthood, and worship. All Christians, men, women, and children, are priests with access to the presence of God and able to present worship praise and thanksgiving, to God. Priesthood is universal and from man to God, while ministry in the Word is an action through man, from God toward men. It is a varied service by particular members of the body through whom Christ thus acts for the good of all. It is only a few among the many who are what Scripture calls ministers of the Word or public servants of Christ. We speak not now of the general sense in which all ought to be serving Christ every day of their lives; but the question now is of the proper ministry in the Word" for it is plain that all Christians have not the power to preach the Word of God profitably for the souls of others.

Ministry, then, is a subject of the highest dignity and the deepest interest. It testifies to the work, the victory, and the glory of Jesus, that the lost may be saved. It is the activity of God's love going out to an alien and ruined world, and earnestly beseeching souls to be reconciled to Him. "God was in Christ, reconciling the world unto Himself, not imputing their trespasses unto them, and hath committed unto us the word of reconciliation." (2 Cor. 5:19-21) Jewish priesthood maintained the people in their relations with God: christian ministry is God in grace by His servants delivering souls from sin and ruin, and bringing them near to Himself, as happy worshippers in the most holy place.

Evangelisation characterises the action of God in Christianity. It is a part of His scheme of grace, the activity of His love in seeking as well as saving the lost, be they who and where they may. Evangelisation, I say, and not the Church; for the confusion of the two ideas is, at bottom, popery. Ministry is the action of God in the world, and is characteristic of Christianity (as priesthood on earth was of Judaism); it is a testimony of goodness and grace, addressed from God to man. It is the Lord who sends, the Lord who teaches by His servants. The Church does not teach, but is taught. Teaching is a care which the Lord confides to special members of His body, for the good of all.

Finally, there is as usually confusion of priesthood with ministry; which last is as characteristic of Christianity as earthly priesthood is of Israel. Ministry is the exercise of a spiritual gift from the Lord, each in the place assigned sovereignly and for the purposes of His love. Priesthood was an order of men to draw near to God for others who had no such access. But every Christian has this access to God, not as a shadow like the sons of Aaron, but in the fullest and abiding reality. Ministry is the divinely given service of some for the good of all. As priests we all draw near to God, ministry by chosen vessels proclaims the truth from God.

"Ministry, then, is essential to Christianity, which is the activity of the love of God in delivering souls from ruin and from sin, and in drawing them to Himself.

To minister is not to preach or to teach, but to serve — to serve the children of God, and nobody will do that who does not love them, and the more love the more service. This is not talk, it is deed, and when it is done God is glorified through Jesus Christ. A man may talk and there be nothing in it but words and wind, and he may love himself, glorify himself all the time; but if one loves the children of God and serves them, he secures glory for God, as we shall see. This ministering is open to all; the youngest as well as the oldest may have a part in it, and sisters as well as brothers; indeed, a woman can often do it more effectually and blessedly than a man.

We find ministry based on the same principle, when the Lord says to Peter, "Simon Peter, lovest thou me"; and, on His reply adds, "Feed my sheep, feed my lambs." This leads to the two essential parts of ministry, namely: first, the free activity of the love, which impels to call souls to Christ; and secondly, the service of love which is unwearied in its efforts to edify them when called. As regards the ministry of the word (for there are other gifts), these two divisions are distinctly presented to us in the first chapter of the Epistle to the Colossians. In verse 23, Paul is "a minister of the gospel preached to every creature under heaven"; and in verse 25, a minister of the body of Christ, the church, to fulfil the word of God.