There is a material difference between the parable of the talents and that of the servant in chapter xxiv. 45-51. In the latter, we have ministry inside the house. In the former, on the other hand, we have ministry abroad in the world. But in each we find the grand foundation of all ministry, namely, the gift and authority of Christ. "He called His own servants, and delivered unto them His goods." The servants are His, and the goods are His. No one but the Lord Christ can put a man into the ministry, as none but He can impart spiritual gift. It is utterly impossible for any one to be a minister of Christ unless He calls him and fits him for the work. This is so plain as not to admit of a single question. A man may be a minister of religion; he may preach the doctrines of the gospel, and teach theology; but a minister of Christ he cannot possibly be unless Christ calls him to, and gifts him for, the work. If it be a question of ministry inside the house, it is "whom his lord hath made ruler over his house." And if it be a question of ministry abroad in the world, we are told that "He called his own servants and delivered unto them his goods."
This great root-principle of ministry is powerfully embodied in these words of one of the greatest ministers that ever lived, when he says, "I thank Christ Jesus our Lord, who hath enabled me, for that he counted me faithful, putting me into the ministry" (1 Tim. i. 12).
Thus it must be in every case, whatever be the measure, the character, or the sphere of ministry. The Lord Christ alone can put any one into the ministry, and enable him to fulfil it. If it be not this, it will be either a man putting himself into the ministry, or his fellow man doing it, both of which are alike opposed to the mind of God, and to all the principles of the true ministry as taught in the word. If we are to be guided by Scripture, we must see that all ministry in or out of the house must be by divine appointment and divine ability. If it be not thus, it is worse than worthless. A man may set himself up as a minister, or he may be set up by his fellows; but it is all utterly vain. It is not from heaven—it is not of God—it is not by Jesus Christ; and, in the sequel, it will be made manifest and judged as a most horrible and daring usurpation.
It is of the very last importance that the Christian reader should thoroughly seize this grand principle of ministry. It is as simple as it is solemn. And, moreover, that it rests on a basis truly divine cannot be questioned by any one who bows down—as every Christian ought—with unqualified and absolute submission, to the authority of the divine word. Let the reader take his Bible, and read carefully every line therein which bears upon the subject of ministry. If he turns to the parable of the house-steward, he will read, "Whom his lord hath made ruler." He does not make himself ruler; neither is he appointed by his fellows. The appointment is divine.
So, also, in the parable of the talents, the master calls his own servants, and delivers unto them his goods. The call and the equipment are divine.
We have another aspect of the same truth in Luke xix. "A certain nobleman went into a far country, to receive for himself a kingdom, and to return. And he called his ten servants, and delivered them ten pounds, and said unto them, Occupy till I come." The difference between Luke and Matthew appears to be this: in the former, human responsibility; in the latter, divine sovereignty is prominent. But in both the great root-principle is distinctly maintained and unanswerably established, namely, that all ministry is by divine appointment.
The same truth meets us in the Acts of the Apostles. When one was to be appointed to fill the place of Judas, the appeal is made to Jehovah, "Thou, Lord, which knowest the hearts of all, show whether of these two thou hast chosen; that he may take part of this ministry and apostleship."
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]