Applying Sovereignty to Ministry Challenges in Modern Times
The concept of divine sovereignty profoundly influences the understanding and practice of Christian ministry, particularly when facing contemporary challenges. This influence is seen in the call to ministry, the conduct of ministers, and the nature of their authority.
Ministers are understood to be called and equipped by Christ himself. As Matthew Henry notes on 1 Timothy 1:12, "It is Christ's work to put men into the ministry... Ministers, properly speaking, cannot make themselves ministers; for it is Christ's work, as king and head, prophet and teacher, of his church" [7]. This divine initiative underscores that ministry is not a self-appointed role but a divine appointment, which can provide a foundational assurance amidst difficulties. Those whom Christ calls, he also qualifies [7]. This perspective suggests that the effectiveness of ministry ultimately rests on God's enabling power rather than solely on human effort or ingenuity.
The primary responsibilities of ministers, flowing from this divine call, are prayer and the ministry of the word [8]. John Gill, commenting on Acts 6:4, emphasizes that these are the "principal employment of a Gospel minister" and should be pursued continually [8]. This focus on spiritual disciplines and the proclamation of God's word highlights a reliance on divine means for spiritual outcomes, rather than worldly strategies. Ministers are encouraged to "meditate carefully" on these spiritual duties and to "give thyself wholly to" them, becoming entirely absorbed in their calling [2]. This dedication, akin to digestion for physical nourishment, is essential for spiritual growth and effectiveness [2].
Crucially, the sovereignty of God also defines the limits and nature of ministerial authority. Ministers are not to exercise "dominion" over the faith of believers [3]. John Gill clarifies that ministers "have not dominion over your faith," meaning they cannot produce faith in the heart, as faith is a gift of God [3]. This contrasts with worldly rulers who "exercise authority" and "lord it over" their subjects [5]. Instead, the weapons of Christian warfare are spiritual, not carnal, designed for pulling down strongholds and bringing thoughts into obedience to Christ [4]. This spiritual warfare is distinct from the common warfare of all believers, referring specifically to the "ministerial function, or office, and the discharge of it" [4].
The distinction between secular and sacred authority is also relevant. Matthew Henry, in his commentary on Deuteronomy 18:1, notes that "Magistracy and ministry are two divine institutions of admirable use for the support and advancement of the kingdom of God among men" [1]. However, he also points out that priests were not to "entangle themselves with the affairs of this life, nor enrich themselves with the wealth of this world; they have better things to mind" [1]. This separation underscores that the minister's focus is on spiritual matters, trusting in God's provision and guidance rather than worldly power or accumulation.
The concept of apostolic succession, while sometimes debated, is also viewed through the lens of divine appointment rather than human lineage. Jamieson, Fausset & Brown, commenting on Hebrews 5:4, note that the Mosaic law restricted the high priesthood to Aaron's family. While some use this to argue for an apostolic succession in Christian ministry, the commentary clarifies that the reference is to the priesthood, not the Christian ministry, and serves as a warning to ministers that God has separated them for His service [6]. This reinforces the idea that ministry is a divine calling, set apart by God for specific purposes.
Sources
- Deuteronomy (Nonconformist/Puritan) “Matthew Henry on Deuteronomy 18:1: Magistracy and ministry are two divine institutions of admirable use for the support and advancement of the kingdom of God among men. Laws concerning the former we had in the close of the foregoing chapter, directions are in this given concerning the latter. Land-marks are here set between the estates of the priests and those of the people. I. Care is taken that the priests entangle not themselves with the affairs of this life, nor enrich themselves with the wealth of this world; they have better things to mind. They shall have no part nor inheritance with Is”
- 1 Timothy (Presbyterian) “Jamieson, Fausset & Brown on 1 Timothy 4:15: Meditate--Greek, "Meditate CAREFULLY upon" (Psa 1:2; Psa 119:15; compare "Isaac," Gen 24:63). these things-- (Ti1 4:12-14). As food would not nourish without digestion, which assimilates the food to the substance of the body, so spiritual food, in order to benefit us, needs to be appropriated by prayerful meditation. give thyself wholly to--literally, "BE in these things"; let them engross thee wholly; be wholly absorbed in them. Entire self-dedication, as in other pursuits, so especially in religion, is the secret of proficiency. There are chan”
- 2 Corinthians (Baptist/Reformed) “John Gill on 2 Corinthians 1:24: Not for that we have dominion,.... Since he had spoke of "sparing" of them, lest it should be thought that he and his fellow ministers assumed to themselves any tyrannical power over the churches, or lorded it over God's heritage, these words are subjoined: in which there is something denied of the ministers of the Gospel, as that they have not dominion over your faith: by which may be meant both the grace and doctrine of faith: they cannot give or produce in the heart the grace of faith; that is the gift of God; of which Christ is not only the object, but th”
- 2 Corinthians (Baptist/Reformed) “John Gill on 2 Corinthians 10:4: For the weapons of our warfare,.... By "warfare" is here meant, not that which is common to all believers, who are enlisted as volunteers under the captain of their salvation, and fight his battles, and are more than conquerors through him; but what is peculiar to the ministers of the Gospel; and designs the ministerial function, or office, and the discharge of it. So the Levitical function, or the ministerial service of the Levites, is called "the warfare of the service", Num 8:25. The ministry of the word is so styled, because that as war is waged in defence ”
- Matthew (Baptist/Reformed) “John Gill on Matthew 20:25: But it shall not be so among you,.... This is not to be extended to Christian nations, as if there were to be no order of magistracy subsisting in them; but that all must be on a level, and no distinction of princes and subjects, of governors and governed; nor to Christian churches, as if there was no ecclesiastical authority to be used, or any church government and power to be exercised; none to rule, whom others are to obey and submit themselves to; but is to be restrained to the apostles as such, among whom there was an entire equality; being all apostles of Chri”
- Hebrews (Presbyterian) “Jamieson, Fausset & Brown on Hebrews 5:4: no man--of any other family but Aaron's, according to the Mosaic law, can take to himself the office of high priest. This verse is quoted by some to prove the need of an apostolic succession of ordination in the Christian ministry; but the reference here is to the priesthood, not the Christian ministry. The analogy in our Christian dispensation would warn ministers, seeing that God has separated them from the congregation of His people to bring them near Himself, and to do the service of His house, and to minister (as He separated the Levites, Korah wi”
- 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. ”
- Acts (Baptist/Reformed) “John Gill on Acts 6:4: But we will give ourselves continually to prayer,.... Both in private for themselves, and the church; and in the houses and families of the saints, with the sick and distressed;. and in public, in the temple, or in whatsoever place they met for public worship: and to the ministry of the word; the preaching of the Gospel, to which prayer is absolutely prerequisite, and with which it is always to be joined. These two, prayer and preaching, are the principal employment of a Gospel minister, and are what he ought to be concerned in, not only now and then, but what he shoul”