Acknowledging Human Limitations in Ministry and Teaching
Acknowledging Human Limitations in Ministry and Teaching
Christian ministry originates not in human capacity but in divine calling. As Matthew Henry observes, "It is Christ's work to put men into the ministry," and "those whom he puts into the ministry he fits for it; whom he calls he qualifies" [5]. This foundational principle establishes that ministerial authority derives from Christ's appointment rather than natural ability or acquired learning.
The Nature of Ministerial Gifts
The qualifications for ministry transcend both innate talent and academic achievement. John Gill emphasizes that what equips ministers "is not of nature, nor is it mere natural abilities and capacity; nor is it any thing acquired, it is not human learning, or the knowledge of languages, arts, and sciences" [1]. While education and natural aptitude have their place, the essential ministerial gift is "a peculiar and distinct gift" consisting of "interpreting the Scriptures, and of dispensing the mysteries of grace to the edification of others" [1]. This distinction guards against two errors: presuming that human credentials alone suffice, and imagining that divine calling eliminates the need for diligent preparation.
Dependence on Divine Permission
The writer to the Hebrews models a posture of epistemic humility when declaring intentions for ministry: "And this will we do, if God permit" [2]. This conditional phrasing acknowledges that even apostolic plans for teaching remain subject to divine sovereignty. The phrase appears in the context of moving believers from elementary principles to mature understanding, suggesting that progression in teaching depends not merely on pedagogical strategy but on God's enabling. Ministers cannot manufacture spiritual growth through technique alone.
Boundaries of Ministerial Authority
Scripture warns against the elevation of human teachers to positions that belong to God alone. Paul's instruction that "no man glory in men" addresses the Corinthian tendency to "forget that their ministers are men, or pay that deference to them that is due only to God" [6]. The danger lies in setting teachers "at the head of parties" and following their directions "servilely and implicitly," especially when such deference contradicts divine truth [6]. This caution applies equally to those who teach and those who receive instruction—both must recognize the provisional nature of human authority in spiritual matters.
Fidelity to Scripture Over Innovation
Ministers demonstrate awareness of their limitations by adhering closely to revealed truth rather than their own insights. Matthew Henry's summary of ministerial duty emphasizes teaching "not Jewish fables and traditions, but the truths and duties of the gospel" [3]. The directive that "ministers in their preaching must keep close to the word of God" [3] implies that departure from Scripture represents an overreach of human authority. The minister's task is exposition and application of divine revelation, not the generation of novel doctrines from human wisdom.
The Ongoing Need for Teaching
Jeremiah's prophecy that in the new covenant "they shall teach no more every man his neighbour" [8] does not eliminate the teaching office in the present age. As Gill clarifies, this promise refers to the eschatological state, not the current dispensation: "In the first times of the Gospel, persons were appointed and qualified by Christ to be pastors and teachers; and in the latter day men shall run to and fro, and increase knowledge" [8]. The saints "in the present state stand in need of teaching; since they know but in part" [8]. Acknowledging this partial knowledge applies to teachers themselves—they too see through a glass darkly and require continued instruction.
Mutual Responsibility in Ministry
The relationship between teacher and taught involves reciprocal obligations that acknowledge human interdependence. Paul's instruction that those taught in the word should "communicate unto him that teacheth" [7] establishes material support as recognition that ministers "give up [their] time and [their] life to preach the Gospel" [7]. This mutual dependence—the teacher needing support, the congregation needing instruction—reinforces that ministry operates within human limitations rather than transcending them.
The office of deacon illustrates this principle further: those appointed to serve are "chosen not only to a place of honour, but of service and business" [4], requiring "diligence, care, and constancy" [4] in attending to practical needs. Even specialized roles acknowledge that no individual possesses comprehensive competence; the body requires diverse gifts exercised within their proper spheres.
Sources
- 1 Timothy (Baptist/Reformed) “John Gill on 1 Timothy 4:13: Neglect not the gift that is in thee,.... What qualifies men for the work of the ministry is a gift from God: it is not of nature, nor is it mere natural abilities and capacity; nor is it any thing acquired, it is not human learning, or the knowledge of languages, arts, and sciences; nor is it special saving grace; for a man may have all these, and yet not be apt to teach, or fit for the ministry; but it is a peculiar and distinct gift, it is a gift of interpreting the Scriptures, and of dispensing the mysteries of grace to the edification of others; which, when it”
- Hebrews (Baptist/Reformed) “John Gill on Hebrews 6:3: And this will we do, if God permit. That is, leave the rites and ceremonies of the law, which were the rudiments, or first principles of the Gospel, and go on to a more perfect knowledge of Gospel truths; and, not lay again as the foundation of the ministry, or insist upon them as if they were the main things, even the above articles of the Jewish creed, especially in the, way and manner in which they had been taught and learnt: the sense is, that the apostle and his brethren, in the ministry were determined to insist upon the more solid and substantial parts of the G”
- Titus (Nonconformist/Puritan) “Matthew Henry on Titus 2:15: The apostle closes the chapter (as he began it) with a summary direction to Titus upon the whole, in which we have the matter and manner of ministers' teaching, and a special instruction to Titus in reference to himself. I. The matter of ministers' teaching: These thing, namely, those before mentioned: not Jewish fables and traditions, but the truths and duties of the gospel, of avoiding sin, and living soberly, righteously, and godly, in this present world. Observe, Ministers in their preaching must keep close to the word of God. If any man speak, let him speak as”
- Romans (Baptist/Reformed) “John Gill on Romans 12:7: Or ministry, let us wait on our ministry,.... The word sometimes signifies the whole ecclesiastical ministry, even the office of apostleship, as well as the ordinary ministration of the Gospel; see Act 1:17; but here "deaconship", or the office of ministering to the poor saints, as in Act 6:1, being a distinct office from prophesying: or preaching the word, and should be used, exercised, and attended to with diligence, care, and constancy; for such who are appointed to this office, are chosen not only to a place of honour, but of service and business, in which they sh”
- 1 Timothy (Nonconformist/Puritan) “Matthew Henry on 1 Timothy 1:12: Here the apostle, I. Returns thanks to Jesus Christ for putting him into the ministry. Observe, 1. It is Christ's work to put men into the ministry, Act 26:16, Act 26:17. God condemned the false prophets among the Jews in these words, I have not sent these prophets, yet they ran: I have not spoken to them, yet they prophesied, Jer 23:21. Ministers, properly speaking, cannot make themselves ministers; for it is Christ's work, as king and head, prophet and teacher, of his church. 2. Those whom he puts into the ministry he fits for it; whom he calls he qualifies. ”
- 1 Corinthians (Nonconformist/Puritan) “Matthew Henry on 1 Corinthians 3:21: Here the apostle founds an exhortation against over-valuing their teachers on what he had just said, and on the consideration that they had an equal interest in all their ministers: Therefore let no man glory in men (Co1 3:21) - forget that their ministers are men, or pay that deference to them that is due only to God, set them at the head of parties, have them in immoderate esteem and admiration, and servilely and implicitly follow their directions and submit to their dictates, and especially in contradiction to God and the truths taught by his Holy Spirit”
- Galatians (Methodist/Wesleyan) “Adam Clarke on Galatians 6:6: Let him that is taught in the word - He who receives instructions in Christianity by the public preaching of the word; Communicate unto him that teacheth - Contribute to the support of the man who has dedicated himself to the work of the ministry, and who gives up his time and his life to preach the Gospel. It appears that some of the believers in Galatia could receive the Christian ministry without contributing to its support. This is both ungrateful and base. We do not expect that a common schoolmaster will give up his time to teach our children their alphabet w”
- Jeremiah (Baptist/Reformed) “John Gill on Jeremiah 31:34: And they shall teach no more every man his neighbour, and every man his brother,.... Which is not to be understood of the outward ministry of the word; in heaven indeed there will be no need of it, nor in the New Jerusalem state; but in every period of time before it. In the first times of the Gospel, persons were appointed and qualified by Christ to be pastors and teachers; and in the latter day men shall run to and fro, and increase knowledge; besides, the saints in the present state stand in need of teaching; since they know but in part, and there is room for a ”