One who attends or waits on another, Mat 20:28 ; so Elisha was the minister of Elijah, 1Ki 19:21 2Ki 3:11 . These persons did not feel themselves degraded by their stations, and in due time they succeeded to the office of their masters. In like manner, John Mark was minister to Paul and Barnabas, Mal 13:5 . Angels are ministers of God and of his people, Psa 103:21 Heb 1:14 . The term is applied to one who performs any function, or administers any office or agency: as to magistrates, 1Ch 15:16 1Co 4:1 5:5; and to teachers of error, 2Co 11:15 . Christ came to minister, not to be ministered unto; and is called in another sense a minister “of the circumcision,” 1Ch 15:8, and of the heavenly sanctuary, Heb 8:2 .<\/p>\n
A name applied to those who are pastors of a congregation, or preachers of God’s word. They are also called divines, and may be distinguished into polemic, or those who possess controversial talents; casuistic, or those who resolve cases of conscience; experimental, those who address themselves to the feelings, cases, and circumstances of their hearers; and, lastly, practical, those who insist upon the performance of all those duties which the word of God enjoins. An able minister will have something of all these united in him, though he may not excel in all; and it becomes every one who is a candidate for the ministry to get a clear idea of each, that he may not be deficient in the discharge of that work which is the most important that can be sustained by mortal beings. Many volumes have been written on this subject, but we must be content in this place to offer only a few remarks relative to it. In the first place, then, it must be observed, that ministers of the Gospel ought to be sound as to their principles. They must be men whose hearts are renovated by divine grace, and whose sentiments are derived from the sacred oracles of divine truth. A minister without principles will never do any good; and he who professes to believe in a system, should see to it that it accords with the word of God. His mind should clearly perceive the beauty, harmony, and utility of the doctrines, while his heart should be deeply impressed with a sense of their value and importance.<\/p>\n
2. They should be mild and affable as to their dispositions and deportment.<\/p>\n
A haught imperious spirit is a disgrace to the ministerial character, and generally brings contempt. They should learn to bear injuries with patience, and be ready to do good to every one; be courteous to all without cringing to any; be affable without levity, and humble without pusillanimity; conciliating the affections without violating the truth; connecting a suavity of manners with a dignity of character, obliging without flattery; and throwing off all reserve without running into the opposite extreme of volubility and trifling.<\/p>\n
3. They should be superior as to their knowledge and talents. Though many have been useful without what is called learning, yet none have been so without some portion of knowledge and wisdom. Nor has God Almighty ever sanctified ignorance, or consecrated it to his service; since it is the effect of the fall, and the consequence of our departure from the Fountain of intelligence. Ministers, therefore, especially, should endeavour to break these shackles, get their minds enlarged, and stored with all useful knowledge. The Bible should be well studied, and that, if possible, in the original language. The scheme of salvation by Jesus Christ should be well understood, with all the various topics connected with it. Nor will some knowledge of history, natural philosophy, logic, mathematics, and rhetoric, be useless. A clear judgment, also, with a retentive memory, inventive faculty, and a facility of communication should be obtained.<\/p>\n
4. They should be diligent as to their studies. Their time especially should be improved, and not lost by too much sleep, formal visits, indolence, reading useless books, studying useless subjects. Every day should have its work, and every subject its due attention. Some advise a chapter in the Hebrew Bible, and another in the Greek Testament, to be read every day. A well-chosen system of divinity should be accurately studied. The best definitions should be obtained, and a constant regard paid to all those studies which savour of religion, and have some tendency to public work.<\/p>\n
5. Ministers should be extensive as to their benevolence and candour. A contracted bigoted spirit ill becomes those who preach a Gospel which breathes the purest benevolence to mankind. This spirit has done more harm among all parties than many imagine; and is, in my opinion, one of the most powerful engines the devil makes use of to oppose the best interests of mankind; and it is really shocking to observe how sects and parties have all, in their turns, anethematized each other. Now, while ministers ought to contend earnestly for the faith once delivered to the saints, they must remember that men always will think different from each other; that prejudice of education has great influence; that difference of opinion as to non-essential things is not of such importance as to be a ground of dislike. Let the ministers of Christ, then, pity the weak, forgive the ignorant, bear with the sincere though mistaken zealot, and love all who love the Lord Jesus Christ.<\/p>\n
6. Ministers should be zealous and faithful in their public work. The sick must be visited; children must be catechised; the ordinances administered; and the word of God preached. These things must be taken up, not as a matter of duty only, but of pleasure, and executed with faithfulness; and, as they are of the utmost importance, ministers should attend to them with all that sincerity, earnestness, and zeal which that importance demands. An idle, frigid, indifferent minister is a pest to society, a disgrace to his profession, an injury to the church, and offensive to God himself.<\/p>\n
7. Lastly, ministers should be uniform as to their conduct. No brightness of talent, no superiority of intellect, no extent of knowledge, will ever be a substitute for this. They should not only possess a luminous mind, but set a good example. This will procure dignity to themselves, give energy to what they say, and prove a blessing to the circle in which they move. In fine, they should be men of prudence and prayer, light and love, zeal and knowledge, courage and humility, humanity and religion. <\/p>\n
See DECLAMATION. ELOQUENCE, PREACHING, and SERMONS, in this work; Dr. Smith’s Lect. on the Sacred Office; Gerard’s Pastoral Care; Macgill’s Address to Young Clergymen; Chrysostom on the Priesthood; Baxter’s Reformed Pastor; Burnett’s Pastoral Care; Watt’s Humble Attempt; Dr. Edwards’s Preacher; Mason’s Student and Pastor; Gibbon’s Christian Minister; Mather’s Student and Preacher; Osterwald’s Lectures on the Sacred Ministry; Robinson’s Claude; Doddridge’s Lectures on Preaching and the Ministeral Office.<\/p>\n
A title given to the superiors of some religious orders or of a district of the same, such as the minister general and minister provincial of the Franciscans , of the Trinitarians ; the second in authority in Jesuit communities; one authorized to administer the sacraments, e.g., the minister of baptism. <\/p>\n
The term minister has long been appropriated in a distinctive way to the clergy. The language of I Cor., iv, 1-2; Heb., viii, 2; Matt., xx, 26, etc. must have helped to familiarize the thought that those charged with spiritual functions in the Christian Church were called upon to be the servants (ministri) of their brethren. Even before the Reformation the word minister was occasionally used in English to describe those of the clergy actually taking part in a function, or the celebrant as distinguished from the assistants, but it was not then used sine addito to designate an ecclesiastic. This employment of the term dates from Calvin, who objected to the name priest etc. as involving an erroneous conception of the nature of the sacred office. These Calvinistic views had some influence in England. In the Book of Common Prayer the word minister occurs frequently in the sense of the officiant at a service, and in the thirty-second of the Canons Ecclesiastical (1603) we read “no bishop shall make a person deacon and minister both upon one day”, where clearly minister stands as the equivalent of priest. As regards modern usage the Hist. Eng. Dictionary says: “The use of minister as the designation of an Anglican clergyman (formerly extensively current, sometimes with more specific application to a beneficed clergyman) has latterly become rare, and is now chiefly associated with Low Church views; but it is still the ordinary appellation of one appointed to spiritual office in any non-Episcopal communion, especially of one having a pastoral charge”.<\/p>\n
As regards Catholic use, minister is the title of certain superiors in various religious orders. The head of the Franciscan Order is known as the minister general, and the superior of the different provinces of the various branches is called minister provincial. The same is true of the Order of the Trinitarians for the Redemption of Captives and of some other orders. In the Society of Jesus the second in command in each house, who is usually charged with the internal discipline, the commissariat, etc., is called minister. The statement made in Addis and Arnold’s “Catholic Dictionary” and thence incorporated into the great Hist. Eng. Dictionary that each of the five assistants of the General of the Jesuits is called minister is without foundation.<\/p>\n
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HERBERT THURSTON Transcribed by Bruce C. Berger <\/p>\n
The Catholic Encyclopedia, Volume XCopyright © 1911 by Robert Appleton CompanyOnline Edition Copyright © 2003 by K. KnightNihil Obstat, October 1, 1911. Remy Lafort, S.T.D., CensorImprimatur. +John Cardinal Farley, Archbishop of New York<\/p>\n
one who acts as the less (from minus or minor) or inferior agent, in obedience or subservience to another, or who serves, officiates, etc., as distinguished from the master, magister (from magis), or superior. It is used in the A.V. to describe various officials of a religious and civil character. The words so translated in the Scriptures are the following:<\/p>\n
1. , meshareth’, which is applied,<\/p>\n
(1) to an attendant upon a person in high rank, as to Joshua in relation to Moses (Exo 24:13, Sept. ; Aquila and Symm. ; comp. Exo 33:11, Sept. ; Num 11:28; Jos 1:1, Sept. ; Alex. ), and to the attendant on the prophet Elisha (2Ki 4:43; 2Ki 6:15, Sept. ; comp. 2Ki 3:11; 1Ki 19:21);<\/p>\n
(2) to the attaches of a royal court (1Ki 10:5 [Sept. , where, it may be observed, they are distinguished from the servants or officials of higher rank [, a more general term, Sept. ], answering to our ministers, by the different titles of the chambers assigned to their use, the sitting of the servants meaning rather their abode, and the attendance of the ministers the ante-room in which they were stationed); persons of high rank held this post in the Jewish kingdom (2Ch 22:8); and it may be in this sense, as the attendants of the King of kings, that the, term is applied to the angels in Psa 103:21 (); comp. Psa 104:4 (Heb 1:7; and see Stuart’s Comment. ad loc.);<\/p>\n
(3) to the priests and Levites, who are thus described by the prophets and later historians (Jer 33:21; Eze 44:11; Joe 1:9; Joe 1:13; Ezr 8:17; Neh 10:36), though the verb, whence meshareth is derived, is not uncommonly used in reference to their services in the earlier books (Exo 28:43; Num 3:31; Deu 18:5, etc.). Persons thus designated sometimes succeeded to the office of their principal, as did Joshua and Elisha. Hence the term is used of the Jews in their capacity as a sacred nation, Men shall call you the ministers of our God (Isa 61:6).<\/p>\n
2. , pelach’ (Chald.), Ezr 7:24, minister of religion, (comp. , Ezr 7:19), though he uses the word in the same sense, Ezr 8:17. In the N.T. we have three terms, each with its distinctive meaning.<\/p>\n
3. , a term derived from , public work, and the leitourgia was. the name of certain personal services which the citizens of Athens and some other states had to perform gratuitously for the public good. From the sacerdotal use of the word in the N.T., it obtained the special sense of a public divine service, which is perpetuated in our word liturgy. The verb is used in this sense in Act 13:2. It answers most nearly to the Hebrew meshareth, and is usually employed in the Sept. as its equivalent. It betokens a subordinate public administrator, whether civil or sacerdotal, and is applied in the former sense to the magistrates in their relation to the divine authority (Rom 13:6), and in the latter sense to our Lord in relation to the Father (Heb 8:2), and to St. Paul in relation to Jesus Christ (Rom 15:16), where it occurs among other expressions of a sacerdotal character, ministering (), offering up (, etc.). In all these instances the original and special meaning of the word, as used by the Athenians, namely, with respect to those who administered the public offices () at their own expense (Bockh, Staatshaush. der Athener, 1:480; 2:62; Potter’s Gr. Ant. 1:85), is preserved, though this comes, perhaps, yet more distinctly forward in the cognate terms and applied to the sacerdotal office of the Jewish priest (Luk 1:3; Heb 9:21; Heb 10:11),to the still higher priesthood of Christ (Heb 8:6), and in a secondary sense to the Christian priest who offers up to God the faith of his converts (Php 2:17, ), and to any act of public self-devotion on the part of a Christian disciple (Rom 15:27; 2Co 9:12; Php 2:30).<\/p>\n
4. The second Greek term, , differs from the two others in that it contains the idea of actual and personal attendance upon a superior. Thus it is used of the attendant in the synagogue, the , chazan, of the Talmudists (Luk 4:20), whose duty it was to open and close the building, to produce and replace the books employed in the service, and generally to wait on the officiating priest or teacher (Carpzov, Apparat. p. 314). It is similarly applied to Mark, who, as the attendant on Barnabas and Saul (Act 13:5), was probably charged with the administration of baptism and other assistant duties (De Wette, ad loc.); and again to the subordinates of the high-priests (Joh 7:32; Joh 7:45; Joh 18:3, etc.), or of a jailor (Mat 5:25= in Luk 12:58; Act 5:22). Josephus calls Moses (Ant. 3:1,4). Kings are so called in Wis 6:4. The idea of personal attendance comes prominently forward in Luk 1:2; Act 26:16, in both of which places it is alleged as a ground of trustworthy testimony (ipsi viderunt, et, quod plus est, ministrarunt, Bengel). Lastly, it is used interchangeably with in 1Co 4:1, comp. with 1Co 3:5, but in this instance the term is designed to convey the notion of subordination and humility. In all these cases the etymological sense of the word ( ) comes out. It primarily signifies an under-rower on board a galley, of the class who used the longest oars, and consequently, performed the severest duty, as distinguished from the , the rower upon the upper bench of the three, and from the , sailors, or the , marines (Dem. 1209, 11, 14; comp. also 1208, 20; 1214, 23; 1216, 13; Pol. 1:25, 3): hence in general a hand, agent, minister, attendant, etc. The term that most adequately represents it in our language is attendant.<\/p>\n
5. The third Greek term, , is the one usually employed in relation to the ministry of the Gospel: its application is twofold, in a general sense to indicate ministers of any order, whether superior or inferior, and in a special sense to indicate an order of inferior ministers. In the former sense we have the cognate term applied in Act 6:1; Act 6:4, both to the ministration of tables and to the higher ministration of the Word, and the term itself applied, without defining the office, to Paul and Apollos (1Co 3:5), to Tychicus (Eph 6:21; Col 4:7), to Epaphras (Col 1:7), to Timothy (1Th 3:2), and even to Christ himself (Rom 15:8; Gal 2:17). In the latter sense it is applied in the passages where the is contradistinguished from the bishop, as in Php 1:1; 1Ti 3:8-13. The word is likewise applied to false teachers (2Co 11:15), and even to heathen magistrates (Rom 13:4), in the sense of a minister, assistant, or servant in general, as in Mat 20:26. The term denotes among the Greeks a higher class of servants than the (Athen. 10:192; see Buttm. Lex. 1:220; comp. Mat 22:13, and Sept. for , Est 1:10; Est 2:2; Est 6:3). It is worthy of observation that the word is thus of very rare occurrence in the Sept., and then only in a general sense: its special sense, as known to us in its derivative deacon (q.v.) seems to be of purely Christian growth. SEE MINISTRY.<\/p>\n
MINISTER is a Latin word applied in that portion of the Christian Church known as the Western to designate that officer who is styled deacon in Greek. The word was applied generally to the Anglican clergy about the time of the great rebellion, since which time it has come into general use, and is now applied to any preacher of the Gospel. Even the Jews have adopted the use of this word, and rabbi is scarcely ever heard in English- speaking congregations of that people. Ministers are also called divines, and may be distinguished into polemic, or those who possess controversial talents; casuistic, or those who resolve cases of conscience; experimental, those who address themselves to the feelings, cases, and circumstances. of their hearers; and, lastly, practical, those who insist upon the performance of all those duties which the Word of God enjoins. An able minister will have something of all these united in him, though he may not excel in all; and it becomes every one who is a candidate for the ministry to get a clear idea of each, that he may not be deficient in the discharge of that work which is the most important that can be sustained by mortal beings. Many volumes have been written on this subject, but we must be content in this place to offer only a few remarks relative to it.<\/p>\n
1. In the first place, then, it must be observed that ministers of the Gospel ought to be sound as to their principles. They must be men whose hearts are renovated by divine grace, and whose sentiments are derived from the sacred oracles of divine truth. A minister without principles will never do any good; and he who professes to believe in a system should see to it that it accords with the Word of God. His mind should clearly perceive the beauty, harmony, and utility of the doctrines, while his heart should be deeply impressed with a sense of their value and importance.<\/p>\n
2. They should be mild and as fable as to their dispositions and deportment. A naughty, imperious spirit is a disgrace to the ministerial character, and generally brings contempt. They should learn to bear injuries with patience, and be ready to do good to every one be courteous to all without cringing to any; be affable without levity, and humble without pusillanimity; conciliating the affections without violating the truth; connecting a suavity of manners with a dignity of character; obliging without flattery; and throwing off all reserve without running into the opposite extreme of volubility and trifling.<\/p>\n
3. They should be superior as to their knowledge and talents. Though many have been useful without what is called learning, yet none have been so without some portion of knowledge and wisdom. Nor has God Almighty ever sanctified ignorance, or consecrated it to his service; since it is the effect of the fall, and the consequence of our departure from the fountain of intelligence. Ministers therefore, especially, should endeavor to break these shackles, get their minds enlarged, and stored with all useful knowledge. The Bible should be well studied, and that, especially, in the original languages. The scheme of salvation by Jesus Christ should be well, understood, with all the various topics connected with it. – And in the present day a knowledge of history, natural philosophy, logic, mathematics, and rhetoric is peculiarly requisite. A clear judgment, also, with a retentive memory, inventive faculty, and a facility of communication, should by obtained.<\/p>\n
4. They should be diligent as to their studies. Their time, especially, should be improved, and not lost by too much sleep, formal visits, indolence, reading useless books, studying useless subjects. Every day should have its work, and every subject its due attention. Some advise a chapter in the Hebrew Bible, and another in the Greek Testament, to be read every day. A well-chosen system of divinity should be accurately studied. The best definitions should be obtained, and a constant regard paid to all those studies which savor of religion, and have some tendency to public work. 5. Ministers should be extensive as to their benevolence and candor. A contracted, bigoted spirit ill becomes those who preach a Gospel which breathes the purest benevolence to mankind. This spirit has done more harm among all parties than many imagine, and is, in our opinion, one of the most powerful engines the devil makes use of to oppose the best interests of mankind; and it is really shocking to observe how sects and parties have all, in their turns, anathematized each other. Now, while ministers ought to contend earnestly for the faith once delivered to the saints, they must remember that men always think differently from each other; that prejudice of education has great influence; that difference of opinion as to subordinate things is not of such importance as to be a ground of dislike. Let the ministers of Christ, then, pity the weak, forgive the ignorant, bear with the sincere though mistaken zealot, and love all who love the Lord Jesus Christ.<\/p>\n
6. Ministers should be zealous and faithful in their public work. The sick must be visited, children must be catechised, the ordinances administered, and the Word of God preached. These things must be. taken up, not as a matter of duty only, but of pleasure, and executed with faithfulness; and, as they are of the utmost importance, ministers should attend to them with all that sincerity, earnestness, and zeal which that importance demands. An idle, frigid, indifferent minister is a pest to society, a disgrace to his profession, an injury to the Church, and offensive to God himself.<\/p>\n
7. Lastly, ministers should be-consistent as to their conduct. No brightness of talent, no superiority of intellect, no extent of knowledge, will ever be a substitute for this. They should not only possess a luminous mind, but set a good example. This will procure dignity to themselves, give energy to what they say, and prove a blessing to the circle in which they move. In tine, they should be men of prudence and prayer, light and love, zeal and knowledge, courage and humility, humanity and religion.<\/p>\n
See Dr. Smith, Lecture on the Sacred Office; Gerard, Pastoral Care; Macgill, Address to Young Clergymen; Massillon, Charges; Baxter, Reformed Pastor; Herbert, Country Parson; Burnet, Pastoral Care; Dr. Edwards, Preacher; Mason, Student and Pastor; Brown, Address to Students; Mather, Student and Preacher; Ostervald, Lectures on the Sacred Ministry; Robinson, Claude; Doddridge, Lectures on Preaching; Miller, Letters on Clerical Manners; Burder, Hints; Ware, Lecture on the Connection of Pulpit Eloquence and the Pastoral Care; Christ. Examiner; Plumer, Pastoral Theology; Tyng, Office and Duty of a Christian Pastor; Bridge, Christian Ministry; Kidder, The Christian Pastorate; Townsend, Tongue and Sword; Presb. Qu. and Princet. Rev. 1854, pages 386, 708; 1859, pages 15, 366; January 1873, art. 6 and 7; Universalist Qu. October 1872, art. 7; Kitto, Journal, April 1853, page 192; Meth. Quar. Review, July 1851, page 430. SEE MINISTRY.<\/p>\n
one who serves, as distinguished from the master. (1.<\/strong>) Heb. meshereth, applied to an attendant on one of superior rank, as to Joshua, the servant of Moses (Ex. 33:11<\/span>), and to the servant of Elisha (2 Kings 4:43<\/span>). This name is also given to attendants at court (2 Chr. 22:8<\/span>), and to the priests and Levites (Jer. 33:21<\/span>; Ezek. 44:11<\/span>).<\/p>\n (2.<\/strong>) Heb. pelah (Ezra 7:24<\/span>), a “minister” of religion. Here used of that class of sanctuary servants called “Solomon’s servants” in Ezra 2:55-58<\/span> and Neh. 7:57-60<\/span>.<\/p>\n (3.<\/strong>) Greek leitourgos, a subordinate public administrator, and in this sense applied to magistrates (Rom. 13:6<\/span>). It is applied also to our Lord (Heb. 8:2<\/span>), and to Paul in relation to Christ (Rom. 15:16<\/span>).<\/p>\n (4.<\/strong>) Greek hyperetes (literally, “under-rower”), a personal attendant on a superior, thus of the person who waited on the officiating priest in the synagogue (Luke 4:20<\/span>). It is applied also to John Mark, the attendant on Paul and Barnabas (Acts 13:5<\/span>).<\/p>\n (5.<\/strong>) Greek diaconos, usually a subordinate officer or assistant employed in relation to the ministry of the gospel, as to Paul and Apollos (1 Cor. 3:5<\/span>), Tychicus (Eph. 6:21<\/span>), Epaphras (Col. 1:7<\/span>), Timothy (1 Thess. 3:2<\/span>), and also to Christ (Rom. 15:8<\/span>).<\/p>\n Minister mesharet. As Joshua was to Moses (Exo 24:13; Jos 1:1), and Elisha’s “servitor” (2Ki 4:43). The king’s subordinate attendants, as “servants” are higher officials (1Ki 10:5). The angelic attendants of the heavenly King (Psa 104:4). The priests and Levites, “ministers of our God” (Isa 61:6). In New Testament leitourgos is a “public administrator”, civil as the magistrate (Rom 13:4; Rom 13:6), or sacerdotal as the Aaronic priests were (Heb 10:11) and as Christ was (Heb 8:2), and as Paul figuratively was, presenting as a sacrifice before God the Gentiles converted by his ministry of the gospel (Rom 15:16) and their faith (Phi 2:17), and as Christians minister their alms (Rom 15:27; 2Co 9:12).<\/p>\n Liturgy at Athens meant public service rendered gratuitously to the state; hence the sense of public Divine service (not restricted to sacrifice, Luk 1:23): Act 13:2. Hufretes is a greater man’s “personal attendant” (literally, the rower under the steersman) or subordinate in waiting, as Mark was to Saul and Barnabas (Act 13:5); also (Luk 1:2; Act 26:16) interchanged with diakonos (1Co 4:1; 1Co 3:5), both applied to Paul. diakonos is also applied especially to deacons as distinguished from presbyter bishops (Phi 1:1; 1Ti 3:8-13).<\/p>\n Christian ministry is a very broad subject and may be conveniently studied through looking at topics that deal with its various aspects. According to its most common biblical usage, ministry means service. A person who ministers to others is one who serves others; a minister of God is a servant of God (Deu 10:8; Psa 103:21; Joe 2:17; Mat 8:15; Mat 25:44; Mat 27:55; 2Co 3:6; 2Co 6:4; 2Co 11:15; 2Co 11:23; for details see SERVANT).<\/p>\n Different forms of the biblical word translated minister denote a variety of people and the work they do in the church (Rom 12:7; Eph 6:21; Col 4:17; Heb 6:10; see GIFTS OF THE SPIRIT). The same word, transliterated deacon, refers to a recognized class of church helpers (Php 1:1; 1Ti 3:8; see DEACON). The pastoral leaders of the church, who are distinct from the deacons, are also ministers (Eph 4:11-12; Col 1:7; 1Ti 1:12; 2Ti 4:5; see APOSTLE; ELDER; TEACHER; PREACHING). The perfect minister, who is an example to all others, is Jesus Christ (Mat 20:28; Joh 13:14-16; Rom 15:8).<\/p>\n MINISTER.The word minister comes from the Lat. minister = servant, and generally it may be said that wherever it is found in the Bible, whether in OT or in NT, its original meaning is its primary one, service being the idea it is specially meant to convey.<\/p>\n 1. In OT it is used (corresponding to the same Heb. word in each case) of Joshua as the personal attendant of Moses (Exo 24:13, Jos 1:1), of the servants in the court of Solomon (1Ki 10:5), of angels and the elemental forces of nature as the messengers and agents of the Divine will (Psa 103:21; Psa 104:4; cf. Heb 1:7; Heb 1:14), but, above all, of the priests and Levites as the servants of Jehovah in Tabernacle and Temple (Exo 28:35, 1Ki 8:11, Ezr 8:17, and constantly). The secular uses of the Heb. word, standing side by side with the sacred, show that it was not in itself a priestly term. Ministry was not necessarily a priestly thing, though priesthood was one form of ministry.<\/p>\n 2. In NT several Gr. words are tr. [Note: translate or translation.] minister, three of which call for notice. (1) hyprets is found in Luk 1:2; Luk 4:20, Act 13:5; Act 26:15, 1Co 4:1. In two of these cases RV [Note: Revised Version.] has properly substituted attendant for minister to avoid misconception. The minister (Luk 4:20) to whom Jesus handed the roll in the synagogue at Nazareth was the hazzan, corresponding to the English verger or Scotch beadle. John Mark (Act 13:5) was the minister of Barnabas and Saul in the same sense as Joshua was of Moses,he was their attendant and assistant. In the other cases hyprets is used of the minister of Christ or of the word in a sense that is hardly distinguishable from that of diakonos as under.<\/p>\n (2) leitourgos.In classical Gr. this word with its cognates is applied to one who renders special services to the commonwealth, without any suggestion of a priestly ministry. But in the LXX [Note: Septuagint.] it was regularly applied, especially in its verbal form, to the ritual ministry of priests and Levites in the sanctuary, and so by NT times had come to connote the idea of a priestly function. What we have to notice, however, is that no NT writer uses it so as to suggest the discharge of special priestly functions on the part of an official Christian ministry. Either the reference is to the old Jewish ritual (Luk 1:23, Heb 9:21; Heb 10:11), or the word is employed in a sense that is purely figurative (Rom 15:16, Php 2:17); or, again, is applied to a ministration of Christian charity (2Co 9:12, Php 2:25; Php 2:30) or of prayer (Act 13:2; cf. v. 3), from which all ideas of priestly ritual are clearly absent.<\/p>\n (3) diakonos.Even more significant than the uses to which leitourgos and its cognates are put in the NT is the fact that they are used so seldom, and that diakonos and diakonia are found instead when the ideas of minister and ministry are to be expressed. This corresponds with the other fact that the priesthood of a selected class has been superseded by a universal Christian priesthood, and that a ministry of lowliness and serviceableness (which diakonos specially implies) has taken the place of the old ministry of exclusive privilege and ritual performance, diakonia is the distinctive Christian word for ministry, and diakonos for minister. But these nouns and the related verb are used in the NT with a wide range of application. The personal services rendered to Jesus by Martha, Mary, and other women (Luk 10:40, Joh 12:2, Mat 27:55), and to St. Paul by Timothy, Erastus, and Onesimus (Act 19:22, Phm 1:13), are described as forms of ministry. The man who serves and follows Christ is His minister (Joh 12:26; my diakonos is the expression in the original); and the minister of Christ will not fail to minister also to the brethren (1Co 12:5, 1Pe 4:10). But while every true Christian is a minister of Christ and of the brethren, there is a ministry of particular service out of which there gradually emerges the idea of a special Christian ministry. We may find the roots of the idea in our Lords words to His disciples, Whosoever would become great among you shall be your minister, even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many (Mat 20:26 ff.). The minister at first was one who was distinguished from others by his larger services. He did not hold an office, but discharged a function. There were differences of function, indeed, and, above all, the distinction between those who were ministers of the word (Act 6:4, 2Co 3:6, Eph 3:6-7) and those who ministered by gracious deed (Act 6:1 ff.). But whatever might be the diversities of ministrations (1Co 12:5), the word diakonos covered them all. At a later stage, when differences of function have begun to harden into distinctions of office, the name diakonos is specially appropriated to the deacon (wh. see) as distinguished from the presbyter or bishop (Php 1:1, 1Ti 3:1-13). But diakonos still continues to be used in its wider sense, for Timothy, who was much more than a deacon, is exhorted to be a good minister (diakonos) of Jesus Christ (1Ti 4:6). See following article.<\/p>\n J. C. Lambert.<\/p>\n One who acts as the less or inferior agent, in obedience or subservience to another, or who serves, officiates, etc., as distinguished from the master or superior. In the Old Testament the term is applied to Joshua as the minister of Moses (Exo 24:13), and to Elisha as the minister to Elijah (2Ki 6:15). Persons thus designated sometimes succeeded to the office of their principal, as did Joshua and Elisha. The word is applied to the angels, Psa 103:21; comp. Psa 104:4; Heb 1:7; and also to the Jews in their capacity as a sacred nation, ‘Men shall call you the ministers of our God’ (Isa 61:6); and to the priests (Jer 33:21; Eze 44:11; Eze 45:4; Joe 1:9). In the New Testament the term is applied to Christian teachers, Act 13:2; Rom 15:16; and to Christ, Heb 8:2; to the collectors of the Roman tribute, in consequence of the divine authority of political government, ‘they are God’s ministers.’ The word diakonos, ‘minister,’ is applied to Christian teachers, 1Co 3:5; 2Co 3:6; 2Co 6:4; 2Co 11:23; 1Th 3:2; to false teachers, 2Co 11:15; to Christ, Rom 15:8; Rom 15:16; Gal 2:17; to heathen magistrates, Rom 13:4; in all which passages it has the sense of a minister, assistant, or servant in general, as in Mat 20:26; but it means a particular sort of minister, ‘a deacon,’ in Php 1:1; 1Ti 3:8; 1Ti 3:12. Another word similarly rendered is applied to Christian ministers, Luk 1:2; Act 26:16; 2Co 4:1. The word denotes, in Luk 4:20, the attendant in a synagogue who handed the volume to the reader, and returned it to its place. In Act 13:5 it is applied to ‘John whose surname was Mark,’ in his capacity as an attendant or assistant on Barnabas and Saul. It primarily signifies an under-rower on board a galley, of the class who used the longest oars, and consequently performed the severest duty, as distinguished from the rower upon the upper bench of the three, and from the sailors or the marines: hence in general a hand, agent, minister, attendant, etc.<\/p>\n The word commonly occurring in the O.T. is sharath, ‘to minister, serve.’ Joshua was Moses’ minister. All God’s hosts are called ‘ministers of his, that do his pleasure,’ and He maketh ‘his ministers a flaming fire.’ The priests were the ministers of Jehovah. Jos 1:1; Psa 103:21; Psa 104:4; Joe 2:17. In the N.T. three words are used.<\/p>\n 1. . See DEACON. <\/p>\n 2. , a public servant,’ one holding an official position. It is applied to the Lord; to angels; to Paul; and to magistrates. Rom 13:6; Rom 15:16; Heb 1:7. Heb 8:2.<\/p>\n 3. , lit. ‘under-rower,’ and so an ‘attendant’ on, or ‘assistant ‘ to a superior authority. Luk 1:2; Luk 4:20; Act 13:5; Act 26:16; 1Co 4:1. It is also translated ‘officer’ and ‘servant.’<\/p>\n A sacred teacher.<\/p>\n \n \n General topics<\/p>\n \n – <\/strong>Called:<\/p>\n \n b Ambassadors for Christ<\/p>\n 2Co 5:20<\/span> <\/p>\n \n b Angels of the Church<\/p>\n Rev 1:20<\/span>; Rev 2:1<\/span> <\/p>\n \n b Apostles<\/p>\n Luk 6:13<\/span>; Rev 18:20<\/span> <\/p>\n \n b Apostles of Jesus Christ<\/p>\n Tit 1:1<\/span> <\/p>\n \n b Defenders of the Faith<\/p>\n Phi 1:7<\/span> <\/p>\n \n b Elders<\/p>\n 1Ti 5:17<\/span>; 1Pe 5:1<\/span> <\/p>\n \n b Evangelists<\/p>\n Eph 4:11<\/span>; 2Ti 4:5<\/span> <\/p>\n \n b Fishers of Men<\/p>\n Mat 4:19<\/span>; Mar 1:17<\/span> <\/p>\n \n b Laborers<\/p>\n Mat 9:38<\/span>; Phm 1:1<\/span> <\/p>\n \n b Laborers in the Gospel of Christ<\/p>\n 1Th 3:2<\/span> <\/p>\n \n b Lights<\/p>\n Joh 5:35<\/span> <\/p>\n \n b Men of God<\/p>\n Deu 33:1<\/span>; 1Ti 6:11<\/span> <\/p>\n \n b Messengers of the Church<\/p>\n 2Co 8:23<\/span> <\/p>\n \n b Messengers of the Lord of Hosts<\/p>\n Mal 2:7<\/span> <\/p>\n \n b Ministers of God<\/p>\n Isa 61:6<\/span>; 2Co 6:4<\/span> <\/p>\n \n b Ministers of the Lord<\/p>\n Joe 2:17<\/span> <\/p>\n \n b Ministers of Christ<\/p>\n Rom 15:16<\/span>; 1Co 4:1<\/span> <\/p>\n \n b Ministers of the Sanctuary<\/p>\n Eze 45:4<\/span> <\/p>\n \n b Ministers of the Gospel<\/p>\n Eph 3:7<\/span>; Col 1:23<\/span> <\/p>\n \n b Ministers of the Word<\/p>\n Luk 1:2<\/span> <\/p>\n \n b Ministers of the New Testament<\/p>\n 2Co 3:6<\/span> <\/p>\n \n b Ministers of the Church<\/p>\n Col 1:24-25<\/span> <\/p>\n \n b Ministers of Righteousness<\/p>\n 2Co 11:15<\/span> <\/p>\n \n b Overseers<\/p>\n Act 20:28<\/span> <\/p>\n \n b Pastors<\/p>\n Jer 3:15<\/span>; Joh 21:16-18<\/span>; Eph 4:11<\/span> <\/p>\n \n b Preachers<\/p>\n Rom 10:14<\/span>; 1Ti 2:7<\/span> <\/p>\n \n b Preachers of Righteousness<\/p>\n 2Pe 2:5<\/span> <\/p>\n \n b Servants of God<\/p>\n Tit 1:1<\/span>; Jas 1:1<\/span> <\/p>\n \n b Servants of the Lord<\/p>\n 2Ti 2:24<\/span> <\/p>\n \n b Servants of Jesus Christ<\/p>\n Phi 1:1<\/span>; Jud 1:1<\/span> <\/p>\n \n b Servants of the Church<\/p>\n 2Co 4:5<\/span> <\/p>\n \n b Shepherds<\/p>\n Jer 23:4<\/span> <\/p>\n \n b Soldiers of Christ<\/p>\n Phi 2:25<\/span>; 2Ti 2:3-4<\/span> <\/p>\n \n b Stars<\/p>\n Rev 1:20<\/span>; Rev 2:1<\/span> <\/p>\n \n b Stewards of God<\/p>\n Tit 1:7<\/span> <\/p>\n \n b Stewards of the Grace of God<\/p>\n 1Pe 4:10<\/span> <\/p>\n \n b Stewards of the Mysteries of God<\/p>\n 1Co 4:1<\/span> <\/p>\n \n b Teachers<\/p>\n Isa 30:20<\/span>; Eph 4:11<\/span> <\/p>\n \n b Watchmen<\/p>\n Isa 62:6<\/span>; Eze 33:7<\/span> <\/p>\n \n b Witnesses<\/p>\n Act 1:8<\/span>; Act 5:32<\/span>; Act 26:16<\/span> <\/p>\n \n b Workers Together with God<\/p>\n 2Co 6:1<\/span> <\/p>\n \n<\/p>\n – <\/strong>Likened to sowers<\/p>\n Psa 126:6<\/span>; Mat 13:3-8<\/span>; Mar 4:3-20<\/span>; Luk 8:5-8<\/span> <\/p>\n<\/p>\n – <\/strong>Teachers of schools<\/p>\n 1Sa 19:20<\/span>; 2Ki 2:3<\/span>; 2Ki 2:5<\/span>; 2Ki 2:15<\/span>; 2Ki 4:38<\/span>; 2Ch 15:3<\/span>; 2Ch 17:7-9<\/span>; Act 13:1<\/span> <\/p>\n<\/p>\n – <\/strong>Hired<\/p>\n Jdg 18:4<\/span> <\/p>\n<\/p>\n – <\/strong>Exempt from taxation<\/p>\n Ezr 7:24<\/span> <\/p>\n<\/p>\n – <\/strong>Non-partisan in politics<\/p>\n 2Sa 15:24-27<\/span> <\/p>\n<\/p>\n – <\/strong>Influential in public affairs:<\/p>\n \n b Designate kings<\/p>\n 1Sa 9:15-16<\/span>; 1Sa 10:1<\/span>; 1Sa 16:1-13<\/span> <\/p>\n \n b Recommend civil and military appointments<\/p>\n 2Ki 4:13<\/span> <\/p>\n \n<\/p>\n – <\/strong>Expostulate with rulers:<\/p>\n \n b Samuel with Saul<\/p>\n 1Sa 13:11-14<\/span>; 1Sa 15:10-31<\/span> <\/p>\n \n b Nathan with David<\/p>\n 2Sa 12:1-14<\/span> <\/p>\n \n b Elijah with Ahab<\/p>\n 1Ki 18:17-18<\/span> <\/p>\n \n<\/p>\n – <\/strong>Tact of<\/p>\n 1Co 9:20-23<\/span>; 1Co 10:23<\/span>; 1Co 10:28-33<\/span>; 2Co 12:16<\/span> <\/p>\n<\/p>\n – <\/strong>Recreations for<\/p>\n Mar 6:31-32<\/span>; Mar 6:45<\/span> <\/p>\n<\/p>\n – <\/strong>Take leave of congregations<\/p>\n Act 20:17-38<\/span> <\/p>\n<\/p>\n – <\/strong>Personal bearing of<\/p>\n Tit 2:7-8<\/span> <\/p>\n<\/p>\n – <\/strong>Preach without ecclesiastical authority<\/p>\n Gal 1:15-24<\/span>; Gal 2:1-9<\/span> <\/p>\n<\/p>\n – <\/strong>Patience of<\/p>\n Jas 5:10<\/span> <\/p>\n<\/p>\n – <\/strong>Work of, will be tried<\/p>\n 1Co 3:12-15<\/span> <\/p>\n<\/p>\n – <\/strong>Responsibility of<\/p>\n Eze 3:17-21<\/span>; Eze 33:8<\/span>; Mat 10:14-40<\/span>; Act 18:6<\/span>; Act 20:26-27<\/span> <\/p>\n<\/p>\n – <\/strong>Speaking evil of, forbidden<\/p>\n Jud 1:8-10<\/span> <\/p>\n<\/p>\n – <\/strong>Marriage of<\/p>\n Lev 21:7-15<\/span>; Mat 8:14<\/span>; 1Co 9:5<\/span>; 1Ti 3:2<\/span>; 1Ti 3:12<\/span>; Tit 1:5-7<\/span> <\/p>\n<\/p>\n – <\/strong>Incorruptible:<\/p>\n \n b Balaam<\/p>\n Num 22:18<\/span>; Num 22:37-38<\/span>; Num 23:8<\/span>; Num 23:12<\/span>; Num 24:12-14<\/span>; 2Pe 2:15-16<\/span> <\/p>\n \n b Micaiah<\/p>\n 1Ki 22:13-14<\/span> <\/p>\n \n b Peter<\/p>\n Act 8:18-23<\/span> <\/p>\n \n<\/p>\n – <\/strong>Love of, for the church, exemplified by Paul<\/p>\n Phi 1:7<\/span>; 1Th 1:2-4<\/span>; 1Th 2:8<\/span>; 1Th 2:11<\/span> <\/p>\n<\/p>\nFuente: Easton’s Bible Dictionary<\/b><\/i><\/h4>\n
Minister<\/h2>\n
Fuente: Fausset’s Bible Dictionary<\/b><\/i><\/h4>\n
MINISTER<\/h2>\n
Fuente: Bridgeway Bible Dictionary<\/b><\/i><\/h4>\n
Minister<\/h2>\n
Fuente: Hastings’ Dictionary of the Bible<\/b><\/i><\/h4>\n
Minister<\/h2>\n
Fuente: Popular Cyclopedia Biblical Literature<\/b><\/i><\/h4>\n
Minister<\/h2>\n
Fuente: Concise Bible Dictionary <\/b><\/i><\/h4>\n
Minister (1)<\/h2>\n