Ignatius, in the course of his journey from Antioch to Rome, wrote seven epistles. One to the Ephesians, Magnesians, Trallians, Romans, Philadelphians, Smyrneans, and one to his friend Polycarp. Being written on the eve of his martyrdom, and with great earnestness and vehemence, and having been the disciple and friend of St. John, and at that time bishop of Antioch, probably the most renowned in Christendom, his epistles must have produced a great impression on the Churches; besides, the way to office, authority, and power has always a great charm for vain human nature.
In writing to the Church at Ephesus he says, “Let us take heed, brethren, that we set not ourselves against the bishop, that we may be subject to God.........It is therefore evident that we ought to look upon the bishop even as we do upon the Lord Himself.” In his epistle to the Magnesians he says, “I exhort you that ye study to do all things in a divine concord: your bishops presiding in the place of God; your presbyters in the place of the council of the apostles; and your deacons, most dear to me, being entrusted with the ministry of Jesus Christ.” We find the same strain in his letter to the Trallians: “Whereas ye are subject to your bishop as to Jesus Christ, ye appear to me to live, not after the manner of men, but according to Jesus Christ who died for us.........Guard yourselves against such persons; and that you will do if you are not puffed up: but continue inseparable from Jesus Christ our God, and from your bishop, and from the commands of the apostles.” Passing over several of his letters to the churches, we will only give one more specimen from his epistle to the Philadelphians: “I cried whilst I was among you, I spake with a loud voice—attend to the bishop, and to the presbytery, and to the deacons. Now some supposed that I spake this as foreseeing the division that should come among you. But He is my witness for whose sake I am in bonds, that I knew nothing from any man; but the Spirit spake, saying on this wise: Do nothing without the bishop; keep your bodies as the temples of God; love unity; flee divisions; be the followers of Christ, as he was of His Father.”
In the last quotation it is verse evident that the venerable father wishes to add to his theories the weight of inspiration. But, however extravagant and unaccountable this idea may be, we must give him credit for honesty and sincerity. That be was a devout Christian, and full of religious zeal, no one can doubt; but that he greatly deceived himself in this and in other matters there can be as little doubt. The leading idea in all his letters is the perfect submission of the people to their rulers, or of the laity to their clergy. He was, no doubt, anxious for the welfare of the Church, and fearing the effect of the “divisions” which he refers to, he probably thought that a strong government, in the hands of rulers, would be the best means of preserving it from the inroads of error. “Give diligence,” he says, “to be established in the doctrine of our Lord and the apostles, together with your most worthy bishop, and the well-woven spiritual crown of your presbytery, and your godly deacons. Be subject to your bishop and to one another, as Jesus Christ to the Father, according to the flesh; and as the apostles to Christ, and to the Father, and to the Spirit; that so there may be a union among you both in body and in spirit.” Thus the miter was placed on the head of the highest dignitary, and henceforth became the object of ecclesiastical ambition, and not un-frequently of the most unseemly contention, with all their demoralizing consequences.
CLERICALISM, MINISTRY, AND INDIVIDUAL RESPONSIBILITY.
It is assumed that these epistles were written only a few years after the death of St. John, and that the writer must have been intimately acquainted with his mind, and was only carrying out his views. Hence it is said, that episcopacy is coeval with Christianity. But it matters comparatively little by whom they were written, or the precise time; they are not scripture, and the reader must judge of their character by the word of God, and of their influence by the history of the Church. The mind of the Lord, concerning His Church, and the responsibility of His people, must be learned from His own word, and not from the writings of any father, however early or esteemed. And here, it may be well, before leaving this point, to place before our readers a few portions of the word, which they will do well to compare with the above extracts. They refer to Christian ministry and individual responsibility. Thus learn the mighty difference between ministry and office; or, between being esteemed for your work’s sake, not merely office sake.
In the Gospel of St. Matthew, from verse 45 of chapter 24 to verse 31 of chapter 25, we have three parables, in which the Lord addresses the disciples as to their conduct during His absence.
1. The subject of the first is the responsibility of ministry within the house—in the Church. “Whose house are we.” Thus we read, “Who then is a faithful and wise servant, whom his lord hath made ruler over his household, to give them meat in due season? Blessed is that servant, whom his lord when he cometh shall find so doing. Verily I say unto you, That he shall make him ruler over all his goods.” Real ministry is of the Lord and of Him alone. This is what we have to note in view of what took place on the very threshold of Christianity. And He makes much of faithfulness or unfaithfulness in His house. His people are near and dear to His heart. Those who have been humble and faithful during His absence will be made rulers over all His goods when He returns. The true minister of Christ has to do directly with Himself. He is the hireling of no man, or of any particular body of men. “Blessed is that servant, whom his lord when he cometh shall find so doing.” Failure in ministry is also spoken of and dealt with by the Lord Himself.
“But and if that evil servant shall say in his heart, My lord delayeth his coming; and shall begin to smite His fellow-servants, and to eat and drink with the drunken.” This is the other and sad side of the picture. The character of ministry is greatly affected by holding or rejecting the truth of the Lord’s coming. In place of devoted service to the household, with his heart set on the master’s approval, on his return, there is assumption, tyranny, and worldliness. The doom of such, when the Lord comes, will be worse than that of the world. “He shall appoint him his portion with the hypocrite”—Judas’ place—where “there shall be weeping and gnashing of teeth.” Such are the fearful consequences of forgetfulness of the Lord’s return. But this is more than a mere doctrinal mistake, or a difference of opinion about the coming of the Lord. It was “in his heart,” his will was concerned in it. He wished in his heart that the Lord would stay away, as His coming would spoil all his schemes, and bring to a close all his worldly greatness. Is not this too true a picture of what has happened? and what a solemn lesson for those who take to themselves a place of service in the Church. The mere appointment of the sovereign, or the choice of the people, will not be enough in that day, unless they have also been the chosen of the Lord and faithful in His house.
2. In the second parable, professing Christians, during the Lord’s absence, are represented as virgins who went out to meet the Bridegroom and light Him to His house. This was the attitude of the early Christians. They came out from the world, and from Judaism, to go forth and meet the Bridegroom. But we know what happened. He tarries: they all slumbered and slept. “ And at midnight there was a cry made, Behold, the bridegroom cometh, go ye out to meet him.” From the first, till the beginning of the present century, we hear very little about the coming of the Lord. Now and then, here and there, a feeble voice may be heard on the subject; but not until the early part of the present century did the midnight cry go forth. Now we have many tracts and volumes on the subject, and many are preaching it in nearly all lands under heaven. The midnight is past, the morning cometh.
The revival of the truth of the Lord’s coming marks a distinct epoch in the history of the Church. And, like all revivals, it was the work of the Holy Spirit, and that by instruments of his own choosing, and by means which He saw fitting. And how like the Lord’s long suffering, that in this great movement there should be time given between the cry and the arrival of the Bridegroom to prove the condition of each. Five of the ten virgins had no oil in their lamps—no Christ, no Holy Spirit dwelling in them. They had only the outward lamp of profession. How awfully solemn the thought, if we look at Christendom from this point of view! Five of every ten are unreal, and against whom the door will be shut forever. How this thought should move to earnestness and energy in evangelizing! May we wisely improve the time thus graciously given between the going forth of the midnight cry, and the coming of the Bridegroom.
3. In the first parable, it is ministry inside the house; in the third, it is ministry outside the house—evangelizing. In the second parable, it is the personal expectation of the Lord’s coming, with the possession of that which is requisite to go in with Him to the marriage supper of the King’s son.
“The kingdom of heaven is as a man traveling into a far country, who called his own servants, and delivered unto them his goods. And unto one he gave live talents, to another two, and to another one; to every man according to his several ability; and straightway took his journey.’ Here the Lord is represented as leaving this world and going back to heaven; and while He is gone there, His servants are to trade with the talents committed to them. “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.” Here we have the true principle and the true character of christian ministry. The Lord Himself called the servants and gave them the talents, and the servant is responsible to the Lord Himself for the fulfillment of his calling. The exercise of gift, whether inside or outside the house, although subject to the directions of the word, and always to be exercised in love and for blessing, is in no wise dependent on the will of sovereign, priest, or people, but on Christ only, the true Head of the Church. It is a grave and solemn thing for anyone to interfere with Christ’s claims on the service of His servant. To touch this is to set aside responsibility to Christ, and to overthrow the fundamental principle of Christianity.
Priesthood was the distinguishing characteristic of the Jewish dispensation; ministry, according to God, is characteristic of the Christian period. Hence the utter failure of the professing church, when it sought to imitate Judaism in so many ways—both in its priesthood and its ritualism. If a priestly order, with rites and ceremonies, be still necessary, the efficacy of the work of Christ is called in question, In fact, though not in words, it strikes at the root of Christianity. But all is settled by the word of God. “But this man, after he had offered one sacrifice for sins, forever sat down at the right hand of God: from henceforth expecting till his enemies be made his footstool. For by one offering he hath perfected forever them that are sanctified.........Now where remission of these is, there is no more offering for sin.” Heb. 10:1-251For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect. 2For then would they not have ceased to be offered? because that the worshippers once purged should have had no more conscience of sins. 3But in those sacrifices there is a remembrance again made of sins every year. 4For it is not possible that the blood of bulls and of goats should take away sins. 5Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me: 6In burnt offerings and sacrifices for sin thou hast had no pleasure. 7Then said I, Lo, I come (in the volume of the book it is written of me,) to do thy will, O God. 8Above when he said, Sacrifice and offering and burnt offerings and offering for sin thou wouldest not, neither hadst pleasure therein; which are offered by the law; 9Then said he, Lo, I come to do thy will, O God. He taketh away the first, that he may establish the second. 10By the which will we are sanctified through the offering of the body of Jesus Christ once for all. 11And every priest standeth daily ministering and offering oftentimes the same sacrifices, which can never take away sins: 12But this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God; 13From henceforth expecting till his enemies be made his footstool. 14For by one offering he hath perfected for ever them that are sanctified. 15Whereof the Holy Ghost also is a witness to us: for after that he had said before, 16This is the covenant that I will make with them after those days, saith the Lord, I will put my laws into their hearts, and in their minds will I write them; 17And their sins and iniquities will I remember no more. 18Now where remission of these is, there is no more offering for sin. 19Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, 20By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh; 21And having an high priest over the house of God; 22Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water. 23Let us hold fast the profession of our faith without wavering; (for he is faithful that promised;) 24And let us consider one another to provoke unto love and to good works: 25Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as ye see the day approaching. (Hebrews 10:1‑25).
Ministry, then, is a subject of the highest dignity and the deepest interest. It testifies to the work, the victory, and the glory of Jesus, that the lost may be saved. It is the activity of God’s love going out to an alien and ruined world, and earnestly beseeching souls to be reconciled to Him. “ God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed to us the word of reconciliation.” (2 Cor. 5:19-2119To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation. 20Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ's stead, be ye reconciled to God. 21For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him. (2 Corinthians 5:19‑21).) Jewish priesthood maintained the people in their relations with God; christian ministry is God in grace delivering souls from sin and ruin, and bringing them near to Himself, as happy worshippers in the most holy place.
To return to our parable. There is one thing specially to be noticed here, as showing the Lord’s sovereignty and wisdom in connection with ministry. He gave differently to each, and to each according to his ability. Each one had a natural capacity which fitted him for the service in which he was employed, and gifts bestowed, according to the measure of the gift of Christ, for its fulfillment. “He gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers.” (Eph. 4) The servant must have certain natural qualifications for his work, besides the power of the Spirit of God. If the Lord calls a man to preach the gospel, there will be a natural ability for it. Then the Lord may create in his heart by the Holy Spirit a real love for souls, which is the best gift of the evangelist. Then he ought to stir up and exercise his gift according to his ability, for the blessing of souls and the glory of God. May we remember that we are responsible for these two things: the gift graciously bestowed, and the ability in which the gift is to be exercised. When the Lord comes to reckon with His servants, it will not be enough to say, I was never educated for, or appointed to, the ministry. The question will be, Did I wait on the Lord to be used by Him according to what He had fitted me for? or did I hide my talent in the earth? Faithfulness or unfaithfulness to Him will be the only thing in question.
That which distinguished the faithful from the unfaithful servant was confidence in their master. The unfaithful servant knew not the Lord: he acted from fear, not from love, and so hid his one talent in the earth. The faithful knew the Lord, trusted Him, and served from love, and were rewarded. Love is the only true spring of service for Christ, either in the Church or in the outside world. May we never be found making excuses for ourselves, like the “wicked and slothful” servant, but be ever reckoning on the love, grace, truth, and power of our blessed Savior and Lord.