The Lord's Coming. Miscellaneous Writings of C. H. Mackintosh, vol. II

by Charles Henry Mackintosh

But it may perhaps be asked, "Is there no adaptation of the vessel to the ministerial gift deposited therein?" Unquestionably there is; and this very adaptation is distinctly presented in the words of our parable, "Unto one he gave five talents, to another two, and to another one; to every man according to his several ability."

This is a point of deepest interest, and it must never be lost sight of. The Lord knows what use He means to make of a man. He knows the character of gift which He purposes to deposit in the vessel, and He shapes the vessel and moulds the man accordingly. We cannot doubt that Paul was a vessel specially formed of God for the place he was afterwards to fill, and the work he had to do. And so in every case. If God designs a man to be a public speaker, He gives him lungs, He gives him a voice, He gives him a physical constitution adapted to the work which He designs him to do. The gift is from God; but there is always the most distinct reference to the ability of the man.

If this be lost sight of, our apprehension of the true character of ministry will be very defective indeed. We must never forget the two things, namely, the divine gift, and the human vessel in which the gift is deposited. There is the sovereignty of God, and the responsibility of man. How perfect and how beautiful are all the ways of God! But alas! alas! man mars everything, and the touch of the human finger only dims the lustre of divine workmanship. Still, let us never forget that ministry is divine in its source, its nature, its power, and its object. If the reader rises from this paper convinced in heart and soul of this grand truth, we have so far gained our object in penning it.

But it is not improbable the question may be asked, "What has all this subject of ministry to do with the Lord's coming?" Much every way. Does not our blessed Lord introduce the subject again and again, in His discourse on the mount of Olives? And is not this entire discourse a reply to the question of the disciples, "What shall be the sign of thy coming and the end of the age?" Is not His coming the great prominent point of the discourse as a whole, and of each section of it in particular? Unquestionably.

And what, we may ask, is the next prominent theme? Is it not ministry? Look at the parable of the servant made ruler over the household. How is he to serve? In view of his Lord's return. The ministry links itself on, as it were, to the departing and the return of the Master. It stands between, and is to be characterized by, these two grand events. And what is it that leads to failure in the ministry? Losing sight of the Lord's return. The evil servant says in his heart, "My Lord delayeth His coming," and, as a consequence, "he begins to smite his fellow servants, and to eat and drink with the drunken."

So also in the parable of the talents. The solemn and soul-stirring word is "Occupy till I come." In short, we learn that ministry, whether in the house of God or abroad in the world, is to be carried on in full view of the Lord's return. "After a long time the lord of those servants cometh and reckoneth with them." All the servants are to keep continually before their minds the solemn fact that there is a reckoning time coming. This will regulate their thoughts and feelings in reference to every branch of their ministry. Hearken to the following weighty words in which one servant seeks to animate another, "I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom: preach the word; be instant in season, out of season; reprove, rebuke, exhort, with all long-suffering and doctrine. For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears. And they shall turn away their ears from the truth, and shall be turned unto fables. But watch thou in all things, endure afflictions, do the work of an evangelist, make full proof of thy ministry. For I am now ready to be offered, and the time of my departure is at hand. I have fought a good fight. I have finished my course, I have kept the faith. Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day; and not to me only, but unto all them also that love his appearing" (2 Tim. iv. 1-8).

Does not this touching and weighty passage show how intimately the subject of ministry stands connected with the Lord's coming? The blessed apostle—the most devoted, gifted, and effective workman that ever wrought in the vineyard of Christ—the most skillful steward that ever handled the mysteries of God—the wise master builder—the great minister of the church and preacher of the gospel—the incomparable servant—this rare and precious vessel carried on his work, fulfilled his ministry, and discharged his holy responsibilities in full view of "that day." He looked forward, and is still looking, to that solemn and glorious occasion when the Righteous Judge shall place on his brow "the crown of righteousness." And he adds, with such affecting sweetness, "not to me only, but unto all them also that love his appearing."

This is peculiarly touching. There will be a crown of righteousness in "that day," not merely for the gifted, laborious, and devoted Paul, but for every one that loves the appearing of our Lord and Saviour Jesus Christ. No doubt Paul shall have gems in his crown of peculiar lustre; but, lest any one should think that the crown of righteousness was only for Paul, he adds these lovely words, "unto all them also that love his appearing." The Lord be praised for such words! May they have the effect of stirring up our hearts, not only to love the appearing of our Lord, but also to serve with more intense and whole-hearted devotedness in view of that glorious day! That the two things are very closely connected we may see in the sequel of the parable of the talents. We can do little more than quote the words of our Lord.

When the servants had received the talents, we read, "Then he that had received the five talents went and traded with the same, and made them other five talents. And likewise he that had received two, he also gained other two. But he that had received one went and digged in the earth and hid his lord's money. After a long time the lord of those servants cometh, and reckoneth with them. And so he that had received five talents came and brought other five talents, saying, Lord, thou deliveredst unto me five talents; behold I have gained besides them five talents more. His lord said unto him, Well done, good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord. He also that had received two talents came and said, Lord, thou deliveredst unto me two talents; behold, I have gained two other talents beside them. His lord said unto him, Well done, good and faithful servant: thou hast been faithful over a few things; I will make thee ruler over many things: enter thou into the joy of thy lord."

It is interesting and instructive to note the difference between the parable of the talents as given in Matthew, and the parable of the ten servants, in Luke xix. In the former, it is a question of divine sovereignty; in the latter, of human responsibility. In that, each receives a like sum; in this, one receives five, another two, according to the master's will. Then, when the day of reckoning comes, we find in Luke a definite reward according to the work; whereas in Matthew, the word is, "I will make thee ruler over many things; enter thou into the joy of thy lord." They are not told what they are to have, or how many things they are to rule over. The master is sovereign both in His gifts and rewards; and the crowning point of all is, "Enter thou into the joy of thy lord."