DISCOURSE: 2194
THE MINISTERIAL CHARACTER PORTRAYED
1 Thessalonians 2:7-8. We were gentle among you, even as a nurse cherisheth, her children: so, being affectionately desirous of you, we were willing to have imparted unto you, not the Gospel of God only, but also our own souls, because ye were dear unto us.
BOASTING, when it proceeds from vanity, is hateful in the extreme. But there are occasions whereon it may be necessary to declare what the Lord has done for us, or what we have been enabled to do for him. When, for instance, we are suffering under false accusations, it may be necessary to state many things, which none but God has seen. And we have reason to rejoice that St. Paul’s enemies constrained him to have recourse to this method of clearing and vindicating his own character; because by this means we have all his exalted principles clearly developed, and the brightest pattern of human excellence exhibited to our view. But, independent of any such occasions, it is allowable to express the feelings of our hearts, and to bring to the remembrance of those whom we love the opportunities we have had of testifying our regard. It is by such communications that we revive both in ourselves and others those sublime affections, which constitute the basis of Christian friendship. The Apostle, when writing to the Corinthians, was constrained to sound forth, as it were, his own praises, in order to answer the calumnies that had been circulated respecting him: but in this epistle he speaks only out of the fulness of his heart to those whom he regarded with the most endeared affection: and the whole of what might be called boasting was nothing but the effusion of a mind glowing with love, and animated with the noblest sentiments.
From what he says of himself in the words before us, we shall take occasion to shew,
I. What are the dispositions and habits of a faithful minister—
Ministers are represented in the Scriptures under a great variety of characters. Sometimes they are called shepherds, whose office is to search out the straying sheep, and bring them to the fold of Christ: and, when once brought thither, to watch over them with all imaginable care, “strengthening the diseased, healing the sick, binding up the broken, bringing back again any that have been driven away:” and as to the lambs, they are to “carry them in their bosom, and gently to lead those that are with young [Note: Ezekiel 34:2; Ezekiel 34:4 and Isaiah 40:11.].”
But they are designated by a far more exalted character, even that of a father; which comprehends in it every thing that is tender and endearing [Note: 1 Corinthians 4:14-15.]. How much of care and responsibility is involved in this relation, may be judged from the complaint which Moses poured out before God, when he was called upon to stand, as it were, in this relation to all the people of Israel [Note: Numbers 11:11-14.].
There is however a still more tender image by which God is pleased to represent his own stupendous love to his people, and by which also the duty of ministers is portrayed; I mean that of a mother, nursing her infant offspring [Note: Isaiah 66:10-13.]. St. Paul, declaring his anxiety for the welfare of his converts, compares his feelings with the pangs of a woman in child-birth [Note: Galatians 4:19.]; and his delight in them, with that of a mother cherishing in her bosom her new-born infant. The language in our text is exquisitely beautiful and touching. The nurse spoken of, is not an alien, but a nursing-mother: it is not in her arms only, but in her bosom, that she cherishes the child. In all her treatment of it, she is not harsh, as one that is soon wearied in performing offices of love; but gentle. If absent from her infant for a few hours only, she is most affectionately desirous of it, and delights to draw forth to it the breast, even though it be with great pain and inconvenience to herself; and she would impart to it, as it were, her vital strength, yea, her very soul: and all this she does to it because of the tender affection which she bears towards it. The whole creation does not afford a sublimer image than this; yet this fitly represents the conduct of St. Paul towards the Church of Christ, and consequently, the conduct of every faithful minister, in proportion as he resembles St. Paul.
Mark then, under this image, the habits of the faithful minister;
1. His tender affection—
[St. Paul’s concern for his converts was never surpassed by that of any mother for her children. If there was the least reason to fear that any temptation had operated to the injury of their souls, he had no rest in his spirit, till he had ascertained their real state; and, if he received a favourable account of them, then every trial was easy, and every affliction light [Note: 1 Thessalonians 3:5-8.]. Thus it is also with every servant of the Lord Jesus. “If any man care not for his sheep, he is an hireling,” and unworthy of the name of a minister of Christ. The true shepherd will, I had almost said, “lay down his life for the sheep.” Well he knows that nothing but the Gospel, faithfully administered, can benefit their souls: and this he is willing to impart to them to the utmost of his power, as the remedy for all their diseases, and as a supply for all their wants: and, according to its efficacy upon their souls, will be his hopes and fears, his joys and sorrows. “He has no greater joy than to see his children walk in truth [Note: 3 John, ver. 4.].”]
2. His self-denying exertions—
[St. Paul wrought with his hands by night, to supply his own temporal necessities, whilst he laboured, with incredible exertion, throughout the day, to communicate spiritual benefits to the souls of men. Though he might justly have claimed a maintenance for his body, yet he forebore to do it, that he might have the satisfaction of dispensing freely the blessings which he himself had so freely received [Note: ver. 9 and 2 Thessalonians 3:8-9. with 1 Corinthians 9:12-18 and 2 Corinthians 11:7-12.]. Every minister indeed is not called to forego in like manner his claims of temporal support; but every minister should be able to declare to his people, as in the presence of God, “I seek not yours, but you.” The only object of a faithful servant of Christ is, to advance the welfare of his people: for this end he will “not count even life itself dear to him,” but will “endure all things for the elect’s sake, that they may obtain the salvation that is in Christ Jesus with eternal glory [Note: Acts 20:24 and 2 Timothy 2:10.].” And if he be really called to sacrifice his life in the sacred cause, he will account it rather a ground for congratulation than any cause of sorrow or condolence [Note: Philippians 2:17-18.]
But, as in every relation of life there are duties belonging to the one side as well as the other, it will be proper for us to consider also,
II.
The reciprocal obligations of a faithful people—
A husband and wife, a parent and child, a magistrate and subject, have each their appropriate duties; and so have also a minister and his people: and as the minister’s duties are fitly represented by those of a mother, so those of the people may justly be considered as analogous to those of an affectionate and obedient child. They owe then,
1. Love to his person—
[In this very epistle, wherein St. Paul testifies such unbounded love to his converts, he tells them what they also ought to feel towards those who ministered unto them: “We beseech you, brethren, to know them who labour among you, and are over you in the Lord, and admonish you; and to esteem them very highly in love for their work’s sake [Note: 1 Thessalonians 5:12-13.].” We speak not here of that partiality, which renders men unwilling; to receive the Gospel from any one besides their own favourite minister;—that is a reprehensible attachment, leading to an idolatrous regard to some, and a contemptuous disregard of others: but a grateful sense of the obligations conferred by those who labour in the word and doctrine, ought to be cultivated and expressed by all [Note: 1 Timothy 5:17.]. Indeed it can scarcely be carried to too great an extent: it should not stop short of any sacrifice, not even of the surrender of life itself, if by such means their labours may be preserved for the Church of Christ [Note: Romans 16:3-4.]
2. Attention to his instructions—
[No one can doubt whether this be the duty of a child towards his parent [Note: See Deuteronomy 27:16.]: and it is equally the duty of a people towards their spiritual parent. A minister is sent especially from God himself to impart unto them the knowledge of the Gospel. Though he is only an earthen vessel, he has the treasures of salvation committed to him for the benefit of others; and, as a faithful steward, he is to dispense them to all according to their several necessities. He is to them in the place of God himself. He is to them in God’s stead, when he is proclaiming to them, in his name, the word of reconciliation. His word, as far as it agrees with the inspired volume, is the word, not of man, but of God: and they who despise it, despise not man, but God [Note: ver. 13 and 1 Thessalonians 4:8.]
3. Submission to his authority—
[This in the Church of Rome is carried to an absurd and impious extent: but in the reformed Churches, and especially in our own, it is almost entirely set aside; and a minister who claims the measure of authority which God has given him for the edification of his Church, is considered as an usurper. But what would be the consequence, if the parent had no authority in his own family? What but confusion must ensue, if all his children thought themselves at liberty to follow their own inclinations, without any direction or restraint from him? True, a minister is “not a lord over God’s heritage:” his authority relates only to things pertaining to the welfare of his Church; but in these his judgment should be a rule of conduct to those committed to him. This is the command of God himself respecting it: “Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account; that they may do it with joy, and not with grief: for that is unprofitable for you [Note: Hebrews 13:17.].”]
4. Co-operation with him in every good work—
[A minister cannot do every thing. Moses had seventy elders given to him, as assistants in his great work: and such should our people be in the Church of God. They can aid in instructing the rising generation: they may do incalculable good, in searching out the wants and necessities of the poor, and in administering, not to the temporal benefit only of their neighbours, but also to the benefit of their souls. Women, as well as men, have much in their power: and, without the aid of their people, it is little, comparatively, that any ministers can effect. The Apostles themselves were greatly indebted in this respect to their people; and to this even St. Paul ascribed, in some degree at least, the efficiency of his labours [Note: Romans 16:1-2; Romans 16:6; Romans 16:9; Romans 16:12.]. What if, in a large family, the children cannot supply the place of their father? can they do nothing to second his endeavours, and to promote the welfare of the whole? Thus then should even the weakest amongst our people labour, according to their ability, to promote to the uttermost the advancement of the Redeemer’s kingdom, and the glory of his great name. The richer part should contribute of their abundance to help forward every pious and benevolent plan; and the poorer afford their aid also in any way that may best comport with their sphere, and be best suited to their several capacities.]
Improvement—
1.
How is such a blessed state of things to be produced?
[Let all consider the relation into which they are brought: and above all, let them consider, how the honour of our Lord Jesus Christ, and the success of his Gospel, are involved in their conduct. Ministers can never hope to be extensively useful, unless they put away all worldly and selfish interests, and labour to attain all those holy feelings which their station imperiously demands. Nor can any people really adorn their holy profession, unless they also on their part seek to become as little children, and cultivate a humble, loving, and heavenly deportment. Let us then, each in his station, aim at this; and pray earnestly to God for his grace, which alone can qualify us for the discharge of our respective duties.]
2. How is such a blessed state of things to be revived?
[It must be expected that where the Gospel has been long preached, Satan will sow tares with the wheat, and that evils of some kind or other will arise. It was so in the apostolic age, and it will be so in every age. It were unreasonable to expect that it should be otherwise, considering how corrupt the hearts of men are, and how easy it is for any one of a perverse spirit to create dissension. But if what we may call the family union and harmony have been interrupted, every one should exert himself to the uttermost to restore the bonds which have been dissolved. Let all in the first place set themselves to find out what has been the occasion of dissension; and endeavour, if possible, to remove the cause, and especially to subdue and mortify those evil dispositions which have unhappily been exercised. If there be any of a perverse spirit, withdraw from them, that they may be put to shame [Note: Romans 16:17-18 and especially 2 Thessalonians 3:6; 2 Thessalonians 3:14-15.]. If any be conscious that they have done amiss, let them repent and humble themselves before God and man [Note: 2 Corinthians 7:8-9.]. Thus will evil be done away: thus will Satan also, our great adversary, be disappointed: and thus shall we all “grow together an holy temple in the Lord.”]