On gifts and offices in the Church (Part 6)
John Nelson
Darby
Let us turn to a
few passages in proof of this assertion We have already called attention to Matthew 25. In the parable of the
talents committed to the three servants, the Lord lays down this principle, that
two of them are worthy of praise
because they had traded, without being otherwise authorized than by the fact
itself that their lord had committed to them his money; while the third is
blamed and punished for having expected a warrant, because he had not confidence
in his lord, and had not dared to trade without some further obligation.
This means, that the gifts themselves are, for the workman, a
warrant or authorization fully sufficient to trade with the gift which he has,
if the love of Christ constrain his heart; but, if this love is not there, he is
under responsibility; and the proof that the love of Christ is not in action in
him is, that he has not served by means of his gift – he is a bad and a lazy
servant.
Christ gives not gifts with the object that we should not
turn them to profit; He gives them, rather, that we may use them with
energy.
We find also, that, in point of fact, so it was among the
early Christians.
When the persecution which ensued upon the death of Stephen
had dispersed the Christians, they went everywhere preaching the gospel. Acts 8:
4. And we read – chap. 11: 21 – that the hand of the Lord was with them.
But is it possible that if I know the means by which a soul
may be saved, I ought not to announce that way, though God may have rendered me
able to do so?
In private anyone can do such a thing; but the ability to
preach in public is precisely the gift of God in this respect.
Paul finding
himself in prison at Rome, many of the brethren in the Lord waxed bold on seeing
his bonds, and fearlessly dared to preach the word; Philippians 1: 13, 14.
When false teachers go forth to seduce the Lord's people, the
receiving them or not receiving them in no wise depends upon any office they
have, or upon the absence of an official character.
Even a woman is directed to judge for herself by doctrine. 2
John 10. It did not for an instant come into the thought of the apostle to
use such a means as the possession of office, in order to guard a woman on the
occurrence of a time of difficulty; he simply writes to her to judge each
according to his doctrine.
It does not even come into his head to counsel this woman to
ask of him who presents himself as preacher whether he has office, or is
consecrated or ordained.
On the contrary he praises the beloved Gaius, because he had
received the brethren who were gone forth in the name of Christ; and he exhorts
him to bring them on their way in a manner worthy of God.
In so doing Gaius would become a co-labourer with the truth.
3 John 8. So far as the preaching of the gospel is concerned, the word of God
then confirms this doctrine, that each, according to his capacity, and the
opportunities which God in His grace affords him, is obliged to announce the
good news. The scripture is quite clear also as to the edification of believers.
Not only does it present us with this general truth, that
Christ has given gifts, and that the Holy Spirit acts thereby, in order that we
may fulfil the work of God in every way – Ephesians 4 and 1 Corinthians 12; but,
moreover, it speaks with exactness and clearness of the duty of those who
possess gifts.
The Holy Spirit says by the mouth of Peter, "As every man
hath received the gift, even so minister the same one to another, as good
stewards. of the manifold grace of God", 1 Peter 4: 10.
Then in 1 Corinthians 14 we find the order according to which
the exercise of gifts should take place, "Let the prophets speak two or three,
and let the other judge. If anything be revealed to another that sitteth by, let
the first hold his peace. For ye may all prophesy one by one, that all may
learn, and all may be comfort. [To be concluded]