Truth Magazine

By Earl E. Robertson

We contend that the power ‘ to save sinners is the gospel of Christ (Rom. 1:16), not the preacher. In the New Testament emphasis was given to the message rather than the messenger. Paul wrote, “For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek. For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith” (Rom. 1:16, 17). The apostles really had a message to proclaim and did not want Him detracted from by any emphasis toward themselves. They affirmed, “. . . we preach not ourselves, but Christ Jesus the Lord . . . .” (2 Cor. 4:5). They knew they were nothing more than servants making known the good news about Jesus Christ. Paul wrote, “Who then is Paul, and who is Apollos, but ministers by whom ye believed, even as the Lord gave to every man? I have planted, Apollos watered; but God gave the increase. So then neither is he that planteth any thing, neither he that watereth; but God that giveth the increase” (1 Cor. 3:5-7). The term “righteousness” in Romans 1 emphasizes “the condition acceptable to God” (see Thayer, pp. 148-150). Paul showed the basis for making man right with God is in the gospel-not in the man. Jeremiah cried in the distant past, “O Lord, I know that the way of man is not in himself: it is not in man that walketh to direct his steps” (Jer. 10:23). So, God who justifies the sinner does it by his word. The word of God is the medium by and through which his power and influence is exerted to the salvation of souls. James exhorted, ” . . . . receive with meekness the engrafted word, which is able to save your souls” (James 1:21). Peter declared, “Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever” (1 Pet. 1:23). And Paul said, “I have begotten you through the gospel” (1 Cor. 4:15). “Through” translates the preposition dia, and it is the “means or instrument by which anything is effected; because what is done by means of a person or thing seems to pass as it were through the same” (Thayer, p. 133). Though God used earthen vessels (2 Cor. 4:7) to get His word preached, it is obvious that the word was the means through which God worked to the salvation of sinners and not the messenger.

The Word Revealed

God’s word is truth (John 17:17) and will remain such without ever considering the man through whom He speaks His word. “Yea, let God be true, but every man a liar” (Rom. 3:4). Prior to the word of God being revealed it was hidden in the mind of God. At that time “Eye hath not seen, nor ear heard, neither have entered into the heart of man . . . .” But now “God hath revealed them unto us by his Spirit,” says Paul, “for the Spirit searcheth all things, yea, the deep things of God” (1 Cor. 2:9, 10). The revelation of His word was not accomplished with “the words which man’s wisdom teacheth, but which the Holy Ghost teacheth” (1 Cor. 2:13). God committed His word to “earthen vessels” (2 Cor. 4:7) and “manifested (it) through preaching” (Titus 1:3). The preaching they did was by force from without: they spoke “as the Spirit gave them utterance” (Acts 2:4). Furthermore, Peter affirmed, “Knowing this first, that no prophecy of the scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost” (2 Pet. 1:20, 21). “Interpretation” translates epiluseos, which means “a loosening, unloosing.” It means God’s word did not have its origin within man; the urgings which brought forth scripture came from God. Scripture came not by the will of man: but holy men of God spake as they were moved (borne) by the Holy Ghost.

Concerning this message from heaven, Paul said, “For I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ” (Gal. 1:12). Again, he wrote, “If ye have heard of the dispensation of the grace of God which is given me to you-ward: How that by revelation he made known unto me the mystery; (as I wrote afore in few words, whereby, when ye read, ye may understand my knowledge in the mystery of Christ) which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit” (Eph. 3:2-5). The mind of God is now no longer a mystery (hidden), but is revealed (unloosed) through the apostles by the Holy Spirit.

The Revelation Inspired

Inasmuch as the unloosing of God’s mind was not an act of man but of God, the revelation was, therefore, God-breathed. Paul wrote, “All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, throughly furnished unto all good works” (2 Tim. 3:16,17). Theopneustos is translated by “God-inspired.” The words spoken by the apostles were God-breathed words: words the Spirit received from God and gave to the apostles (cf. John 16:13, 14). If the scriptures were not God breathed the Bible would be no more than the words of mere men. Yet, when the Thessalonians “received the word of God which ye heard of us (apostles), ye received it not as the word of men, but as it is in truth, the word of God, which effectually worketh also in you that believe” (1 Thess. 2:13). They knew at once the difference between the words of God and the words of mere men. Some in Thessalonica, like many in Berea, investigated what they heard, comparing it with scripture, to see if it was the truth (Acts 17:11).

Apostolic Behavior Justified

The phenomenal actions of the apostles can be justified only on the ground that they, as God’s agents, endowed with His Spirit, moved at His orders to the accomplishing of His will. The apostles “turned the world upside down” (Acts 17:6). Yet, it was not by their power that such was done (cf. Acts 3:12); they were “earthen vessels” chosen to bear his word, “the excellency of the power of God, and not of (us) apostles” (2 Cor. 4:7). “Excellency” is literally “a throwing beyond.” The superiority, pre-eminence, and exceeding greatness of the power characterizing the actions of the apostles was, Paul said, “of God.”

Civil authorities often threatened and jailed the apostles for their preaching “in Jesus’ name.” The supernatural power attendant with apostolic work was acknowledged by the enemy as “a notable miracle” which could not be denied (Acts 4:16). But when charged that they could no longer teach in the name of Christ their response was “we cannot but speak the things which we have seen and heard;” and “we ought to obey God rather than men” (Acts 4:19; 5:29).

Preach The Word

The newly raised Lord commissioned the apostles to “Go ye into all the world, and preach the gospel to every creature,” assuring salvation to each “that believeth and is baptized” (Mark 16:15,16). Timothy was charged, “Preach the word” (2 Tim. 4:2)! The power to save sinners is in this word; the preaching of it demands a use of the Bible. Some today are trying to preach Christ without use of the scriptures! What nonsense! Sinners are not converted by miracles or direct operations of the Holy Spirit, but by the word of God. The Holy Spirit operates in the conversion of sinners, but not directly or independently of the word of truth; He operates through the truth (cf. Eph. 6:17 for the fact that the sword of the Spirit is the word of God). The creeds of men demand a direct operation of the Spirit for the conversion of sinners because they also teach error concerning the nature of man; they teach he is born depraved and, therefore, an immediate work of the Spirit is essential to his salvation. This action would, then, be without the word of truth.

Jesus said, “And ye shall know the truth, and the truth shall make you free” (John 8:32). The truth frees from sin, and God’s word is truth (John 17:17); therefore, the word of God is the agent through which God frees sinners. There has never been one case of conversion to Christ where the word of God was not first preached. The word can not save if it be mixed with the precepts of men (Matt. 15:9). If what “Dr. So and So” said is not in the revealed truth of God, it will damn souls-not save them. An analysis of the conversions in the book of Acts reveals this significant fact: faith that saves comes from the word of God (cf. Rom. 10:17; Eph. 1:13). The power in the word preached by the apostles is seen in the actions of the people “when they heard” (Acts 2:37).

Man is an intelligent being. He can communicate and be communicated with. The message of Christ can be comprehended when told. It must be told that sinners may be saved. “How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher” (Rom. 10:14). If the power of God to convert sinners is something besides the word of truth, why then all the emphasis and stress for the sinner to hear the word? The gospel of the grace of God (Acts 14:3; 20:24, 32) and only this gospel, reveals God’s will about his son.

The freedom from sin which one may enjoy comes when one obeys the teaching (Rom. 6:17). The messenger merely taught this doctrine and the freedom (salvation) offered stems not from the messenger but his message!

Life In The Seed

God’s physical creation had seed in itself and yielded seed after its kind (Gen. 1:12). In the germination of this seed new life comes into being which also has seed to produce accordingly. The power to produce a harvest after its kind lay not within the farmer; the power-the germ of life-is in the seed! Jesus said, “The seed is in the word of God” (Luke 8:11). The seed contains within itself the germ of future life. The seed of the kingdom produces citizens of the kingdom. This seed, sperma, by the power of God, has built within it the ability to reproduce. The production of offspring is procreation and this is impossible without the function of seed-,seed producing after its kind. God chose the means of His word (seed) to be the cause of producing saints out of sinners. Who are we to withstand God (cf. Acts 11:17)?

Conclusion

Let all servants of the Lord be aware that we must preach Jesus and not ourselves. Let us stress the fact that God’s power to save sinners is the gospel! No effort should ever be made in our teaching to emphasize self; rather, let us hide ourselves behind the cross of Christ and make the world see God’s Christ revealed in his word. When the audiences have a tendency to be impressed with and remember us as the preacher rather than what we preached, it is past time that we make a change! In all of our labors for Jesus let us be careful in whatever reports might be given, that we stress what God hath done with us (Acts 14:27; 15:4). We do not have to “doctor” the word or re-dress it in any way for it to do what God wants done (Isa. 55:11). We need to be humble enough to tell it like it is and that will not only be enough, but it will be just exactly right for God to save sinners!

Truth Magazine XXI: 12, pp. 184-185
March 24, 1977

By Dick Blackford

No, of course not. The church had preachers before n had deacons. In Paul’s letters to Timothy the qualifications of elders and deacons are given aside from Timothy’s responsibilities as a preacher. To further pursue the answer to this question, we must identify our terms. What On Earth In Heaven’s Name Is A Preachers That’s the title of a chapter in Charles Hodge’s booklet, Your Preacher. And it is a good question. We must be concerned about heaven’s view of a preacher, for as the Psalmist said, “Forever, O Jehovah, thy word is settled in heaven” (Ps. 119:89) What, then, is the work of a preacher–as a preacher. The letters to Timothy and Titus are a goldmine fog learning the attitudes and responsibilities of a gospel preacher. In a nutshell, he is to read, study, preach, and be an example (1 Tim. 4:12, 13; 2 Tim. 2:15; 4:2).

What Is A Deacon To Do?

The word translated deacon, means servant. There is an office called deacon and those who fill it have certain qualifications to meet, some of which are physical (1 Tim. 3:8-10, 12, 13). These men were to: (1) first be proved, (2) then allowed to serve (1 Tim. 3:10). All Christians are to be servants, but not all Christians are deacons for all have not met the requirements. Paul rendered service, but was not officially a deacon. Deacons are mentioned separately from the saints in Paul’s letter to Philippi (Phil. 1:1). (The fact that there is an office neither exalts nor debases the one occupying it).

The words translated “serve” and “ministration” in reference to the seven appointed to see after the Grecian widows are forms of the word translated “deacon.” These were men who had proved themselves. The fact that they were appointed (and not servants in the general sense) indicates that these were deacons. The deacon has no speciality. His work is auxiliary in nature. He assists the elders and renders a service wherever needed. In this, his work differs from a preacher’s work. The preacher’s duty focuses primarily on the Word (studying, guarding, and teaching it).

Leaving The Word of God to Serve Tables

When the seven were appointed to look after the needs of the widows, Luke said, “And the twelve called the multitude of the disciples unto them, and said, it is not fit that we should forsake the word of God, and serve tables. Look ye out therefore, brethren, from among you seven men . . . ” (Acts 6:2, 3a). Someone might argue that preachers of today are not apostles and thus this passage does not apply to them. Obviously, the apostles were primarily under consideration for “the twelve” is the antecedent of “we.” But the apostles were preachers and it was because of this fact of their work that it was “not fit.” The disciples then numbered in the thousands. Becoming directly involved with serving the widows was a daily event and would have entailed much time. It would have amounted to abandoning the word of God. Two verses earlier we are told of the work the apostles were doing. “And every day in the temple and at home, they ceased not to teach and preach Jesus as the Christ” (Acts 5:42). They could not have done this had they misplaced their emphasis on the gospel and put it on benevolence. There is a great commission to preach the gospel to the world. But there is no great commission to do benevolence. Such work is secondary.

Is the Deacon’s Work Physical

Some have made a “rule” that elders are over the spiritual affairs of the church and deacons are over the physical. It must be remembered that deacons are under the oversight of the elders (l Pet. 5:2). They assist wherever needed. While there are physical and spiritual matters, the Bible does not limit their work to one or the other. There is a sense in which physical and spiritual matters are interwoven and cannot be separated. Concerning deacons, L. R. Wilson commented, “We may say that there is hardly any service which may be needed that they may not perform” (The Deacon and His Work, James D. Bales, p. 63). Two verses after the appointment of the seven, we find one of them (Stephen) preaching (Acts 6:8f).

Because of the misconception that many have of the deacon’s work, some have tried to make a deacon (their concept) out of the preacher. He may become the regular janitor, grass cutter, errand boy, or “Jack-of-all-trades.” Preachers and deacons have many things in common because they are Christians. But they are not one and the same.

Is the Preacher Too Good to Dirty His Hands?

It is doubtful that the apostles meant this when they appointed the seven to serve tables. They had been getting their hands dirty before they became apostles (fishing, etc.). Paul made tents and gathered firewood (Acts 18:3; 28:3). They helped the poor (Gal. 2:10; 1 Cor. 16:1-4). However, the apostles’ statement establishes the fact that there is a matter of priorities. This did not mean they would never do physical things, for they did. But today, many brethren have difficulty understanding the importance and the amount of time involved in preparing sermons, radio-tv programs, newspaper articles, Bible class lessons, bulletins, etc., aside from the preacher’s own personal study which he needs to do. Brethren only see the finished product of a sermon. Preachers do not speak miraculously today.

This writer does not believe that a preacher is too good to get his hands dirty and has always, as a Christian, been willing to take his turn at cutting grass, cleaning the building, and the like. However, he would oppose being made the permanent janitor. His a custodian of the Word and not of the premises. There are many duties that could no more be called “preacher’s duties only” than partaking of the Lord’s Supper. When there is carpentry work to be done (unless we have someone with a talent along that line who will use it), we hire a carpenter. When we need plumbing, we hire a plumber. When we need electrical work, we hire an electrician. But when we need printing, do we hire a printer? When we need secretarial work, do we hire a secretary? These are no more peculiar to the preacher’s work than plumbing. It may be that the church cannot afford to hire someone to print and do secretarial work. Somehow, we always manage to afford the plumbers, electricians, and carpenters. Could we be thinking more of our own comfort than of spreading the Word? When we cannot afford a caretaker, we all pitch in. The application becomes obvious. Yet there are many on church rolls (God’s roll is another matter) who do no more than assemble. Every preacher I know would be more than glad to render spiritual service any hour of the night or day. A preacher should be a twenty-four hour Christian. But he should not be regarded as a twenty-four hour employee of the brethren.

Should Preachers Make House Calls?

When the apostles explained their purpose in appointing the seven, Inspiration says, “And the saying pleased the whole multitude . . . ” (Acts 6:5). When similar cases arise today, the whole multitude is often displeased. A preacher may be rebuked for not making regular hospital rounds. He may be reproved for not knowing that a certain person had been sick (the apostles did not know about the widows until it was reported. If they did not have e.s.p., should preachers today be expected to have it?). Unless it is known that the preacher is “goofing off,” the reproof should be withheld. There may be many who need visiting-newcomers, aged, shut-ins, hospitalized, and prospects. Preachers are usually judged by what they do worst. It is possible to spread oneself too thin. There may be regular spiritual duties which cannot be interrupted, deadlines to meet, etc. Some of the expectations that people have of preachers grow out of the false concept which they have of deacons-along with their false notion that the preacher is a deacon.

Should the preacher do all the visiting? No. Should he do any of it? Yes. First, because he is a Christian. Second, because he is to be an example to Christians (1 Tim. 4:12). He could make his visits count for more than social calls. Why not leave an appropriate tract or bulletin? An idea this writer likes (and which he borrowed from a preacher friend) is to collect empty pill bottles, get some clear capsules and put scriptures in them, and label it “Prescriptions From The Great Physician.” Distributing these is an effective means of teaching and may open other doors of opportunity. (Prepare two sets of scriptures-one for saints, one for sinners.) Pertinent announcements can be included (meetings, radio programs, correspondence courses). It will not be necessary for the preacher to feel guilty of “socializing on company time.”

It is not our purpose to be overly defensive of the preacher. We have tried to avoid two extremes: (1) That the preacher is a socialite or that visitation is his primary duty. Most preachers enjoy visiting. However, if they are busy in teaching (or preparing for it), they may not always be able to arrange to “sit with relatives during surgery,” etc. Martha scolded Jesus as some would the preacher: “If thou hadst been there, my brother had not died” (Jn. 11:21). (2) That he should seclude himself and feel no desire to visit or meet people. If he feels inadequate to meet people, he should either overcome his inadequacy or find another occupation. There is nothing in the apostles’ doctrine that would comfort him in secluding himself.

Conclusion

There is a need to better understand the subjects of preachers and deacons. Hodge says, “The church is the called out, and the preacher is the called on.” But “there is one security in preaching . . . we can never be replaced by computers.” Two helpful books on these subjects are Preachers and Preaching, by James P. Needham, and The Deacon and His Work, by James D. Bales. They can be ordered from Truth Magazine Bookstore.

Truth Magazine XXI: 12, pp. 182-184
March 24, 1977

By Irvin Himmel

It is sometimes very difficult for a person to give up misconceptions, inaccurate expressions, and unscriptural ideas. It takes a depth of honesty and fair-mindedness which some people lack to completely lay aside all prejudice and allow the mind to be guided by the word of God. While we are declaring with the apostle Peter, “If any man speak, let him speak as the oracles of God” (1 Pet. 4:11), it is just possible that in practice we are speaking a bit of Ashdodic language (Neh. 13:23, 24).

I have never had any problem in understanding what the word “church” means. Early in life I was taught that the church is the body of people who are the Lord’s called out. I have never thought of the church of my Lord as a material building, a denomination, nor a mystical amalgamation of sectarian bodies. But to people who have entertained misconceptions of the church for years, it is not easy to push these erroneous ideas aside and see the real meaning of the word “church” in Biblical usage.

As for the word “minister,” I grew up hearing it applied to preachers as if they alone are to be identified by such a term. Like many others among us, I have often used the word in a manner that reflects a concept that at best is doubtful. Whatever conclusion we draw about how the word “minister” ought to be used, let us go first to the New Testament and get the facts that will enable us to formulate correct thoughts. One who thinks as the oracles of God will speak as the oracles of God.

“Minister” in the New Testament

Three Greek words are translated into English by the noun “minister” in the King James Version.

I. Diakonos. This is the most common word for “minister” and it means “one who executes the commands of another, esp. of a master; a servant, attendant, minister” (Thayer). It is applied in a variety of ways! (1) One who serves a king. In the parable of the marriage of the king’s son, it refers to the “servants” of the king (Matt. 22:13). (2) A waiter at a feast. It is the term for “servants” at the marriage feast of Cana (John 2:5, 9). (3) A civil magistrate. Paul says of the civil ruler in Rom. 13:4, “For he is the minister of God to thee for good.” (4) One who serves Satan. Just as Satan is transformed as an angel of light, his “ministers” are transformed as the “ministers” of righteousness (2 Cor. 11:13). (5) Jesus Christ. Paul referred to Jesus as a “minister” of the circumcision (Jews) for the truth of God (Rom. 15:8). In an argument on justification, the same apostle asked if Jesus is the “minister” of sin (Gal. 2:17). The answer is obvious. (6) A deacon. The word rendered “deacons” in Phil. 1:1 and 1 Tim. 3:8, 12 applies to a particular group of servants in the church. (7) A female servant. Phebe was a “servant” of the church at Cenchrea (Rom. 16:1). (8) An apostle. Writing about his apostleship, Paul said he was made a “minister” (Eph. 3:7; Col. 1:23, 25). He and the other apostles were “ministers” of God (2 Cor. 6:4). They were “ministers” of the new testament (2 Cor. 3:6). (9) One who teaches or preaches. Paul asked concerning his critics, “Are they ministers of Christ?” (2 Cor. 11:23). He declared that he and Apollos were but “ministers” by whom the Corinthians had believed (1 Cor. 3:5). Tychicus was a faithful “minister” in the Lord (Eph. 6:21; Col. 4:7). Epaphras was a faithful “minister” of Christ (Col. 1:7). Timothy was a “minister” of God (1 Thess. 3:2) and Paul reminded him how to be a good “minister” of Jesus Christ (1 Tim. 4:6). (10) A follower of Christ. Jesus said, “If any man serve me, let him follow me; and where I am, there shall also my servant be” (John 12:26). Again, He taught that “whosoever will be great among you, let him be your minister” (Matt. 20:26; 23:11; Mk. 9:35; 10:43).

II. Huperetes. This second word for “minister” means “any one who serves with his hands; a .servant” (Thayer). Vine says it was applied to an under rower as distinguished from a seaman, so it came to denote “any subordinate acting under another’s direction.” Here are its usages: (1) An officer or attendant of a magistrate or a court. The word is translated “officer” in Matt. 5:25; John 7:32, 45, 46; 18:3, 12, 18, 22; 19:6; Acts 5:22, 26. It is translated “servant” in other passages (Matt. 26:58; Mk. 14:65). (2) A synagogue attendant. When Jesus finished a reading in the synagogue in Nazareth, the book was given to the “minister” (Lk. 4:20). (3) An apostle. Jesus appeared to Paul to make him a “minister” and a witness (Acts 26:16). (4) One who teaches or preaches. Eyewitnesses of Jesus were “ministers” of the word (Lk. 1:2). Such men as Paul and Apollos were “ministers” of Christ (1 Cor. 4:1). (5) An assistant. On Cyprus, Paul and Barnabas had John Mark as their “minister” (Acts 13:5). John was their helper.

Ill. Leitourgos. This third term for “minister” means one who discharges -a public office. Vine says it “denoted among the Greeks, firstly, one who discharged a public office at his own expense, then, in general, a public servant, minister.” Here are its usages: (1) A civil ruler. Paul spoke of governmental officers as God’s “ministers” (Rom. 13:6). (2) An angel. God’s angels are His “ministers” (Heb. 1:7). (3) Jesus Christ. He is a “minister” of the heavenly sanctuary and of the true tabernacle (Heb. 8:2). (4) An apostle. Paul was the “minister” of Jesus Christ to the Gentiles (Rom. 15:16).

Without discussing the verb forms of the foregoing words, and without examining other words similar in meaning, this general distinction is clear: diakonos pictures a minister in relation to his work; huperetes views him in relation to his superior; leitourgos portrays him in relation to public service.

Applying New Testament Usage

In view of the New Testament usage of the word “minister” in such a variety of applications, what is our justification for speaking of a preacher or evangelist who works with a church as “the” minister of the congregation? This is a good question. Usually we reason that an evangelist has a special ministry, and he may be the only one in the congregation who is devoting himself fully to ministering in the word, and he may be the only one in the church who is being fully supported financially by the church, therefore he is “the” minister.

In the early 1950’s when there were several public debates on whether or not an evangelist can work with a church having elders, the charge was made by certain men that when an evangelist becomes “the” minister there is a digression from New Testament teaching. G.K. Wallace in debate with W. Carl Ketcherside at Paragould, Arkansas, attempted to justify calling a preacher “the” minister. Wallace said, “We mean by `the minister’ that he is the one on whom the elders have called to assist them in a special work within his field of labor” (Wallace-Ketcherside Debate, p. 63). But since deacons are ministers, and since all other Christians are ministers, would it not be much better to refer to “the one on whom the elders have called to assist them in a special work within his field of labor” as “a” minister?

Flavil L. Colley in discussion with Ketcherside on the scriptural right of an evangelist to work with a church that has elders, would not defend the practice of referring to a preacher as “the” minister of a congregation. Colley stated, “I do not believe in `the minister’ of a congregation. I don’t believe in `Associate minister.’ I do not believe in `Assistant minister’ ” (Colley-Ketcherside Debate, p. 31).

All of us need to realize that every Christian is a minister (servant) of Jesus Christ. Elders have a ministry of shepherding the flock. Deacons have a ministry requiring certain qualifications. Evangelists have a ministry of preaching and teaching the word. Every person who enters the kingdom of God is given a ministry for the Lord. It is this writer’s conviction that we need to stress the fact that all children of God are ministers or servants.

Perhaps if each one of us who publicly preaches the gospel would stop identifying himself as “the” minister (and it really does not sound so bad when I say that I am “a” minister), and would emphasize that no preacher can do all the “ministering” that needs to be done in a local church, this would help to avoid the development of a “clergy” class and make unnecessary a lot of the teaching which we do on personal evangelism. I fear that many Christians do not think of themselves as “ministers.”

Do not misunderstand what I am saying. The word “minister” is a perfectly good word. Preachers are ministers. But the point is this: there are other ministers in the church besides the public proclaimers of the word. Our tendency to regard one who preaches publicly as “the” minister (and sometimes we spell it with a big “M”) may be leaving the impression that Christians in the pews are not ministers.

I appreciate being asked to write on this subject. I have tried to be objective in may approach. May God help us in studying and applying His word.

Truth Magazine XXI: 12, pp. 180-182
March 24, 1977

By Mike Willis

There are several terms used in the New Testament to describe those who preach; each of these terms emphasizes some aspect of the work of the preacher. The word “preacher” (kerux ) means “herald, one who proclaims. preacher.” The word “evangelist” (euaggelistes ) refers to “a preacher of the gospel;” the word “gospel,” from euaggelion, means “good news.” Hence, the word “evangelist” emphasizes that the preacher is a man who brings good news, namely, the good news of salvation through Jesus Christ. The word says nothing about whether or not the man is located. Other terms by which a preacher is called could be cited (such as “minister” ) but most of them are not used uniquely to describe the preacher.

The evangelist is one of the several gifts which Jesus gave to the church when He ascended into heaven. Paul said, “When He ascended on high . . . He gave gifts to men . . . . And He gave some as apostles, and some as prophets, and some as evangelists, and some as pastors and teachers” (Eph. 4:8, 11). Hence, the preacher is not a man who manipulated himself into a position in the church which God never intended to exist; rather, preachers are a part of God’s plan through Jesus Christ. The Great Commission charged the apostles to go preach; Peter later commented about this charge as follows: “And He ordered us to preach to the people . . . .” (Acts 10:42). Paul also showed the necessity of preaching when he said, “Whoever will call upon the name of the Lord will be saved. How then shall they call upon Him in whom they have not believed? And how shall they believe in Him whom they have not heard? And how .shall the v hear without a preacher.”‘ (Rom. 10:13-14). Hence, the gospel preacher is a part of God’s divine plan.

This article is designed to answer the question, “Is every saint a preacher?” Every saint does have a personal responsibility to teach the word of God. When persecution broke out in Jerusalem, everyone except the apostles were scattered abroad; Luke, the inspired historian, said, “Therefore, those who had been scattered went about preaching the word” (Acts 8:4). Timothy was instructed as follows: “And the things which you have heard from me in the presence of many witnesses, these entrust to faithful men, who will be able to teach others also” (2 Tim. 2:2). Hence, every saint has a personal responsibility to help spread the gospel.

However, not every saint is a gospel preacher. Women, for example, cannot serve as gospel preachers because of the divine restrictions which forbid her to publicly address the congregational assembly (1 Cor. 14:34-35; 1 Tim. 2:12). Hence, our question is already answered; not every saint can be a gospel preacher. However, in addition to the fact that women cannot be preachers, not even all men can be preachers. The principle of the church being the body of Christ teaches this fact. Not all parts of the body serve the same function. Hence, all of the body cannot be an eye, ear, nose, or throat. In the Lord’s body, the church, not all members can be a prophet, apostle, or preacher (cf. 1 Cor. 12:12-31). Rather, we must accept the fact that most members of the body of Christ cannot be preachers, just as most members cannot be song leaders. He who tries to make every member a preacher ignores what Paul taught in 1 Cor. 12:12-31.

Let me hasten to add that the New Testament knows of no clergy-laity distinction. What I am discussing does not imply such a distinction anymore than the fact that not all members can be song leaders implies a song leader-laity distinction. Rather, what it recognizes is that every individual Christian has certain abilities and limitations. The man who lacks the ability to preach should not be encouraged or forced into preaching. A knowledge of some of the special qualifications and works of an evangelist should help us to understand just what kind of man should be preaching. I have concentrated on First and Second Timothy and Titus to form the following items of this list:

1. A preacher must know the word of the Lord. The message is more important than the messenger. The gospel is what saves the man, not the gospel preacher (Rom. 1:16). Hence, the preacher must have a good acquaintance with the word of God before he begins to preach. Timothy, for example, had been taught God’s word from a child (2 Tim. 3:14-15). Too, he had repeatedly had the opportunity to hear Paul preach (2 Tim. 1:13). Hence, Paul admonished him to study and to handle the word of truth accurately (2 Tim. 2:15) and to give heed to reading the Scriptures (1 Tim. 4:13). Paul commanded both Timothy and Titus to preach sound doctrine (1 Tim. 1:3-4; Tit. 2:1) and to avoid controversies which were irrelevant to the gospel (Tit. 3:9; 1 Tim. 1:6). No saint who has only a smattering of knowledge in the Scriptures should be allowed to preach. The gospel preacher must know the message of God before he can be God’s messenger. This surely is so obvious that no one would deny it. But, this also shows that not every saint can be a gospel preacher since many saints lack this thorough knowledge of the word of God which is necessary to be a preacher.

2. A gospel preacher must be “apt to teach.” Not everyone who has a thorough knowledge of God’s word has the ability to teach it to others. However, notice the number of references to teaching in Paul’s letters to Timothy: (a) “As I urged you upon my departure for Macedonia, remain on at Ephesus, in order that you may instruct certain men not to teach strange doctrines” (1 Tim. 1:13); (b) “In pointing out these things to the brethren, you will be a good servant of Christ Jesus” (1 Tim. 4:6); (c) “Prescribe and teach these things” (1 Tim. 4:11); (d) “Until I come, give attention to the public reading of the Scriptures, to exhortation, and teaching” (1 Tim. 4:13); (e) “Pay close attention to yourself and to your teaching . . ..” (1 Tim. 4:16); cf. also 1 Tim. 6:2, 17; 2 Tim. 4:2. Indeed, a gospel preacher must be able to teach (2 Tim. 2:24). But, not all men are teachers (1 Cor. 12:29). Hence, not all Christians can be preachers.

3. A gospel preacher must be very dedicated to God and His work. Paul told Timothy, “Take pains with these things; he absorbed in them, so that your progress may be evident to all” (1 Tim. 4:15). Notice that Timothy was to be absorbed in his work; he was to “preach the word; be ready in season and out of season” (2 Tim. 4:2). The evangelist must be ready to endure whatever he is called upon to suffer for Christ. Paul endured numerous tribulations, including five beatings, a stoning, three shipwrecks, and innumerable dangers and hardships (cf. 2 Cor. 11:23-28). Yet, he had no choice but to preach. He said, “But having the same spirit of faith, according to what is written, `I believed, therefore I spoke,’ we also believe, therefore also we speak” (2 Cor. 4:13). Not all Christians manifest this amount of dedication to God and, therefore, not all Christians are qualified to preach. No man should be allowed to preach who looks upon preaching as just another job; a preacher must be dedicated to the work of preaching the gospel.

Conclusion

Hence, we see that not every Christian can be a gospel preacher, in spite of the fact that every saint is expected to help propagate the gospel of Christ. Some saints cannot preach because they are women; others lack the natural abilities to preach; still others lack the spiritual dedication to be preachers of the gospel. Hence, not every saint is, or can be, a gospel preacher.

Truth Magazine XXI: 12, pp. 179-180
March 24, 1977