The same truth meets us in the Acts of the Apostles. When one was to be appointed to fill the place of Judas, the appeal is made to Jehovah, "Thou, Lord, which knowest the hearts of all, show whether of these two _thou hast chosen_; that he may take part of this ministry and apostleship."

And even where it is a question of local charge, as of deacons, in chapter vi., or of elders, in chapter xiv., it is by direct apostolic appointment. In other words, it is divine. A man could not even appoint himself to a deaconship, much less to an eldership. In the case of the former, inasmuch as the deacons were to take charge of the people's property, these latter were, in the grace and lovely moral order of the Spirit, permitted to select men in whom they could confide; but the appointment was divine, whether of deacons or elders.

Thus, whether it be a question of gift or of local charge, all rests on a purely divine basis. This is _the_ all-important point.

Again, if we turn to the Epistles, the same great truth shines in full and undimmed l.u.s.tre before us. Thus, at the opening of Romans xii., we read, "For I say, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think; but to think soberly, according as _G.o.d hath dealt to every man the measure of faith_. For as we have many members in one body, and all members have not the same office; so we being many, are one body in Christ, and every one members one of another. Having then _gifts_ differing _according to the grace that is given us_," etc. In 1 Cor.

xii. we read, "_But now hath G.o.d set the members every one of them in the body_ as it hath pleased him" (verse 18). And again, "_G.o.d hath set some in the church_, first, apostles," etc. (verse 28). So also in Ephesians iv., "But unto every one of us is given grace according to the measure of _the gift of Christ_."

All these Scriptures, and many more that might be quoted, go to establish the truth which we are intensely anxious to impress upon our readers, namely, that ministry in all its departments, is divine--is of G.o.d--is from heaven--is by Jesus Christ. There is positively no such thing in the New Testament as human authority to minister in the church of G.o.d. Turn where we may, throughout its sacred pages, and we find only the same blessed doctrine as is contained in that one brief sentence in our parable, "He called his own servants, and delivered unto them his goods." The whole New Testament doctrine of ministry is embodied here; and we earnestly entreat the Christian reader to let this doctrine take full possession of his soul, and exert its full sway over his conduct, course and character.[30]

[30] We do not, by any means, restrict the application of the "talents"

to direct, specific, spiritual gifts. We believe the parable takes in the wide range of Christian _service_: just as the parable of the ten virgins takes in the wide range of Christian _profession_.

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 G.o.d for the place he was afterwards to fill, and the work he had to do. And so in every case.

If G.o.d designs a man to be a public speaker, He gives him lungs, He gives him a voice, He gives him a physical const.i.tution adapted to the work which He designs him to do. The gift is from G.o.d; 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 G.o.d, and the responsibility of man. How perfect and how beautiful are all the ways of G.o.d! But alas! alas! man mars everything, and the touch of the human finger only dims the l.u.s.tre 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 G.o.d 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 G.o.d, 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 l.u.s.ts 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 pa.s.sage 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 G.o.d--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 l.u.s.tre; 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."

This, to a heart that loves the Lord, is beyond everything. True, there will be the ten cities and the five cities. There will be ample, distinct, and definite reward for responsibility discharged, service rendered, and work done. All will be rewarded. But above and beyond all, shines this precious word, "Enter thou into the joy of thy lord."

No reward can possibly come up to this. The sense of the love that breathes in these words will lead each one to cast his "crown of righteousness" at the feet of his Lord. The very crown which the righteous Judge shall give, we shall willingly cast at the feet of a loving Saviour and Lord. One smile from Him will touch the heart far more deeply and powerfully than the brightest crown that could be placed on the brow.

But one word ere we close. Who would not work? Who hid his lord's money? Who proved to be "a wicked and slothful servant?" The man who did not know his master's heart--his master's character--his master's love. "Then he which had received the one talent, came and said, Lord, I know thee, [?] that thou art an hard man, reaping where thou hast not sown, and gathering where thou hast not strewed; and I was afraid, and went and hid thy talent in the earth: lo, there thou hast that is thine. His Lord answered and said unto him, Thou wicked and slothful servant, thou knewest that I reap where I sowed not, and gather where I have not strewed. Thou oughtest therefore to have put my money to the exchangers, and then at my coming, I should have received mine own with usury. Take therefore the talent from him, and give it unto him which hath ten talents. For unto every one that hath shall be given, and he shall have abundance; but from him that hath not shall be taken away even that which he hath. And cast ye the unprofitable servant into outer darkness: there shall be weeping and gnashing of teeth."

How awfully solemn! How striking the contrast between the two servants! One knows, and loves, and trusts, and serves his Lord. The other belies, fears, distrusts, and does nothing. The one enters into the joy of his lord, the other is cast out into outer darkness, into the place of weeping and wailing and gnashing of teeth. How solemn!

How soul-subduing is all this! And when does it all come out? When the Master returns!

NOTE.--We may add, in connection with the foregoing remarks, on ministry, that every Christian has his and her own specific place and work to do. All are solemnly responsible to the Lord to know their place and fill it, to know their work and do it. This is a plain practical truth, and most fully confirmed by the principle upon which we have been insisting, namely, that all ministry and all work must be received from the Master's hand, carried on under His eye, and in full view of His coming. These things must never be forgotten.

CONCLUDING REMARKS

We must now draw this series of papers to a close; and it is with a strong feeling of reluctance that we do so. The theme is intensely interesting, deeply practical, and abundantly fruitful. Moreover, it is very suggestive, and opens up an extensive field of vision for the spiritual mind to range through with an interest that never flags, because the subject is inexhaustible.

However, we must, for the present at least, close our meditations on this most marvellous line of truth; but ere doing so, we are anxious to call the reader's attention, as briefly as possible, to one or two things which have been barely hinted at in the progress of these papers. We should not think of recalling them were it not that we deem them not only interesting, but of real practical value in helping to a clearer understanding of many branches of the great subject which has been engaging our attention.

And first, then, the reader who has travelled in company with us through the various branches of our subject will remember a cursory reference to what we ventured to call "an unnoticed interval--break--or parenthesis" in the dealings of G.o.d with Israel and with the earth. This is a point of the deepest interest; and we hope to be able to show the reader that it is not some curious question, a dark mysterious subject, or a favorite notion of some special school of prophetic interpretation. Quite the contrary. We consider it to be a point which throws a flood of light on very many branches of our general subject. Such we have found it for ourselves, and as such we desire to present it to our readers. Indeed we strongly question if any one can rightly understand prophecy or his own true position and bearings, who does not see the unnoticed interval or break above referred to.

But let us turn directly to the word, and open at chapter ix. of the book of Daniel.

The opening verses of this remarkable section show us the beloved servant of G.o.d in profound exercise of soul in reference to the sad condition of his much loved people Israel--a condition into which, through the Spirit of Christ, he most thoroughly enters. Though not having himself personally partic.i.p.ated in these actings which had brought ruin upon the nation, yet he identifies himself, most completely, with the people, and makes their sins his own in confession and self-judgment before his G.o.d.

We cannot attempt to quote from Daniel's remarkable prayer and confession on this occasion; but the subject which immediately concerns us now is introduced in verse 20.

"And while I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the Lord my G.o.d for the holy mountain of my G.o.d; yea, while I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me and talked with me, and said.

O Daniel, I am now come forth to give thee skill and understanding.

At the beginning of thy supplications the commandments came forth, and I am come to show thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Seventy weeks are determined [or portioned out] upon thy people, and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the Most Holy."

Now we cannot, in our limited s.p.a.ce, enter upon any elaborate argument to prove that the "seventy weeks," in the above quotation, mean really four hundred and ninety years. We a.s.sume this to be the fact. We believe that Gabriel was commissioned to instruct the beloved prophet, and to inform him of the fact that, from the going forth of the decree to rebuild Jerusalem, a period of four hundred and ninety years was to elapse, and that then Israel would be brought into blessing.

This is as simple and definite as anything can be. We may a.s.sert, with all possible confidence, that it is not so certain that the sun shall rise, at the appointed moment, to-morrow morning, as that at the close of the period above named by the angelic messenger, Daniel's people shall be brought into blessing. It is as sure as the throne of G.o.d.

Nothing can hinder. Not all the powers of earth and h.e.l.l combined shall be allowed to stand in the way of the full and perfect accomplishment of the word of G.o.d by the mouth of Gabriel. When the last sand of the four hundred and ninetieth year shall have run out of the gla.s.s, Israel shall enter upon the possession of all their destined pre-eminence and glory. It is impossible to read Daniel ix.

24, and not see this.

But, it may be, the reader feels disposed to ask--and ask, too, with astonishment, "Have not the four hundred and ninety years expired long ago?" We reply, Certainly not. Had they done so, Israel would be now in their own land, under the blessed reign of their own loved Messiah.

Scripture cannot be broken; nor can we play fast and loose with its statements, as though they might mean anything or everything, or nothing at all. The word is precise. "Seventy weeks are portioned out upon thy people." Neither more nor less than seventy weeks. If this be taken to mean literal weeks, the pa.s.sage has no sense or meaning whatever. It would be an insult to our readers to occupy time in combating such an absurdity as this.

But if, as we are most thoroughly persuaded, Gabriel meant seventy weeks of years, then have we a period most distinct and definite before us--a period extending from the moment in which Cyrus issued his decree to restore Jerusalem, to the moment of Israel's restoration.

Still, however, the reader may feel led to ask, "How can these things be? It is very much more than four hundred and ninety years, four times told, since the king of Persia issued his decree, and yet there is no sign of Israel's restoration. There must surely be some other mode of interpreting the seventy weeks."

We can only repeat our statement, that the four hundred and ninety years are not out yet. There has been a break--a parenthesis--a long unnoticed interval. Let the reader look closely at Daniel ix. 25, 26; "Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem, unto the Messiah the Prince, shall be seven weeks [49 years] and threescore and two weeks [434 years]; the street shall be built again, and the wall, even in troublous times;" or, as the margin reads it, "in strait of times,"

that is, the street and the wall of Jerusalem were built in the shorter of the two periods named, or in forty-nine years. "And after threescore and two weeks [434 years from the rebuilding of Jerusalem], shall Messiah be cut off, and have nothing" (see margin).

Here then we reach the marked, memorable, and solemn epoch. The Messiah, instead of being received, is cut off. In place of ascending the throne of David, He goes to the cross. Instead of entering upon the possession of all the promises, He has nothing. His only portion--so far as Israel and the earth were concerned--was the cross, the vinegar, the spear, the borrowed grave.

Messiah was rejected, cut off, and had nothing. What then? G.o.d signified His sense of this act, by suspending for a time His dispensational dealings with Israel. The course of time is interrupted. There is a great gap. Four hundred and eighty-three years are fulfilled; seven yet remain--a cancelled week, and all the time since the death of the Messiah has been an unnoticed interval--a break or parenthesis, during which Christ has been hidden in the heavens, and the Holy Ghost has been working on earth in forming the body of Christ, the church, the heavenly bride. When the last member shall have been incorporated into this body, the Lord Himself shall come and receive His people to Himself, to conduct them back to the Father's house, there to be with Him in the ineffable communion of that blessed home, while G.o.d will, by His governmental dealings, prepare Israel and the earth for the introduction of the First-begotten into the world.

Now as to this interval and all that was to occur therein, Gabriel maintains a profound reserve. Whether he understood aught of it is not the question. It is clear he was not commissioned to speak of it, inasmuch as the time was not come for so doing. He pa.s.ses, with marvellous and mysterious abruptness, over ages and generations--steps from headland to headland of the prophetic chart, and dismisses in a short sentence or two, a lengthened period of nearly two thousand years. The siege of Jerusalem by the Romans is thus briefly noticed, "The people of the prince that shall come shall destroy the city and the sanctuary." Then, a period which has already lasted for eighteen centuries is thus disposed of, "And the end thereof shall be with a flood, and unto the end of the war desolations are determined."

Then, with intense rapidity, we are conducted on to the time of the end, when the last of the seventy weeks, the last seven of the four hundred and ninety years, shall be accomplished. "And he [the Prince]

shall confirm the covenant with many [of the Jews] _for one week_ [seven years]; and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolator" (margin).

Here then we reach the end of the four hundred and ninety years which were determined or portioned out upon Daniel's people. To attempt to interpret this period without seeing the break and the long unnoticed interval, must of necessity plunge the mind in utter confusion. It cannot possibly be done. Numberless theories have been started; endless calculations and speculations have been attempted; but in vain. The four hundred and ninety years are not accomplished yet; nor will they have their accomplishment until the church has left this scene altogether, and gone to be with her Lord in her bright heavenly home. Revelation iv., v. show us the place which the heavenly saints shall occupy during the last of Daniel's seventy weeks; while from chapter vi.-xviii. we have the various actings of G.o.d in government, preparing Israel and the earth for the bringing in of the first-begotten in the world.[31]

[31] It is, we are aware, a question among the expositors, whether the events detailed in Revelation vi.-xviii. will occupy a whole week or only a half. We do not here attempt to offer an opinion. Some consider that the public ministry of John the Baptist and that of our Lord occupied a week, or seven years, and that in consequence of Israel's rejection of both, the week is cancelled, and remains yet to be fulfilled. It is an interesting question; but it in no wise affects the great principles which have been before us, or the interpretation of the book of Revelation. We may add that the expressions "forty and two months"--"twelve hundred and sixty days"--"time, times, and the dividing of time" indicate the period of half a week, or three years and a half.

We are very anxious to make these matters clear to the reader. It has greatly helped us in the understanding of prophecy, and cleared away many difficulties. We feel thoroughly persuaded that no one can understand the book of Daniel, or indeed the general scope of prophecy, who does not see that the last of the seventy weeks remains to be fulfilled. Not one jot or t.i.ttle of G.o.d's word can ever pa.s.s away, and seeing He has declared that "seventy weeks were portioned out upon Daniel's people," and that at the close of that period they should be brought into blessing, it is plain that this period is not yet expired. But unless we see the break, and the dropping of time, consequent upon the rejection of the Messiah, we cannot possibly make out the fulfilment of Daniel's seventy weeks, or four hundred and ninety years.