anointed me to tell good news to the meek ones. He has sent me to bind up the brokenhearted, to proclaim liberty to those taken captive and the wide opening of the eyes even to the prisoners; to proclaim the year of good will on the part of Jehovah.” Then he went on to say to those assembled, “Today this scripture that you just heard is fulfilled.”—Luke 4:16-21.

At the time Peter preached to the first Gentile convert, Cornelius, he described Jesus’ course during his three and one half years of earthly ministry, calling Cornelius’ attention to “Jesus who was from Nazareth, how God anointed him with holy spirit and power, and he went through the land doing good and healing all those oppressed by the Devil; because God was with him.” (Acts 10:38) Jesus literally walked many miles ‘through the dust,’ traversing the length and breadth of his assigned territory in the service of Jehovah and the people. Not only that, but he actually gave up his very soul as a ransom for others. He said: “The Son of man came, not to be ministered to, but to minister and to give his soul a ransom in exchange for many.”—Matt. 20:28.

CHRISTIAN MINISTERS

In his ministerial work Jesus associated with himself many others, apostles and disciples, whom he trained to carry on the same ministerial work. He sent out at first the twelve, then seventy others. God’s active force was also upon them, enabling them to perform many miracles. (Matt. 10:1, 5-15, 27, 40; Luke 10:1-12, 16) But the major work they were to perform was to preach and teach the good news of the kingdom of God. In fact, the miracles were primarily to give public evidence of their appointment and approval by Jehovah.—Heb. 2:3, 4.

Jesus trained his disciples, both by word and example. From the accounts given by the writers of the Gospels, it is evident that Jesus’ disciples were present in many instances where he gave witness to various kinds of people, for the very conversations are recorded. He told his disciples what a true minister of God was, saying: “The kings of the nations lord it over them, and those having authority over them are called Benefactors. You, though, are not to be that way. But let him that is the greatest among you become as the youngest, and the one acting as chief as the one ministering. For which one is greater, the one reclining at the table or the one ministering? Is it not the one reclining at the table?” Then, using his own course and conduct as the example, he went on to say: “But I am in your midst as the one ministering.” (Luke 22:25-27) On that occasion, he forcibly demonstrated these principles, including that of humility, by washing the feet of the disciples.—John 13:5.

Jesus further pointed out to his disciples that true ministers of God do not accept for themselves, or bestow upon others, flattering religious titles: “You, do not you be called Rabbi, for one is your teacher, whereas all you are brothers. Moreover, do not call anyone your father on earth, for one is your Father, the heavenly One. Neither be called ‘leaders,’ for your Leader is one, the Christ. But the greatest one among you must be your minister. Whoever exalts himself will be humbled, and whoever humbles himself will be exalted.”—Matt. 23:8-12.

The anointed followers of the Lord Jesus Christ are spoken of as ‘ministers of the good news,’ as Paul was (Col. 1:23); they are also “ministers of a new covenant,” being in that covenant relationship with Jehovah God, with Christ as Mediator. (2 Cor. 3:6; Heb. 9:14, 15) In this way they are ministers of God and of Christ. (2 Cor. 6:4; 11:23) Their qualification comes from God through Jesus Christ, not from any man or organization. The evidence of their ministry is not in some paper or certificate, as a letter of recommendation or authority. Their “letter” of recommendation is found in the persons whom they have taught and trained to be, like them, ministers of Christ. On this matter the apostle Paul says: “Do we, perhaps, like some men, need letters of recommendation to you or from you? You yourselves are our letter, inscribed on our hearts and known and being read by all mankind. For you are shown to be a letter of Christ written by us as ministers, inscribed not with ink but with spirit of a living God, not on stone tablets, but on fleshly tablets, on hearts.” (2 Cor. 3:1-3) Here the apostle shows the love and the closeness, the warm affection and care of the Christian minister for those to whom he ministers, they being “inscribed on [the ministers’] hearts.”

Thus, after Christ ascended into heaven, he gave “gifts in men” to the Christian congregation. Among these were apostles, prophets, evangelizers, shepherds and teachers, given “with a view to the training of the holy ones, for ministerial work, for the building up of the body of the Christ.” (Eph. 4:7-12) In this way these ministers are qualified by God.—2 Cor. 3:4-6.

The Revelation given to the apostle John pictured “a great crowd, which no man was able to number, out of all nations and tribes and peoples and tongues.” These are not spoken of as being, like the anointed brothers of Jesus Christ, in the new covenant and therefore as ministers of it; nevertheless, they are shown to have a clean standing before God and “are rendering him sacred service day and night in his temple.” They are therefore ministering, and can properly be called ministers of God. As both the Revelation vision and Jesus himself showed (by illustration), in the time of Christ’s presence on his glorious throne, there would be such persons who would lovingly minister to the brothers of Jesus Christ, giving them aid, attention and assistance.—Rev. 7:9-15; Matt. 25:31-40.

MINISTERIAL SERVANTS IN THE CONGREGATION

After listing requirements for those serving as “overseers” (e·piʹsko·poi) in the congregations, Paul lists such for those designated as “ministerial servants” (di·aʹko·noi). (1 Tim. 3:1-10, 12, 13) The Greek word di·aʹko·nas is in places translated simply as “minister” (Matt. 20:26) and as “servant.” (Matt. 22:13) Since all Christians were “ministers” (or servants) of God, it is evident that the term di·aʹko·noi here takes on a particular sense, one related to congregational order and structure. Thus, there were two bodies of men filling positions of congregational responsibility: the “overseers” or “older men” and the “ministerial servants.” As shown in the articles on OLDER MAN and OVERSEER, there were generally a number of both overseers and ministerial assistants in each congregation.—Compare Philippians 1:1; Acts 20:17, 28.

The list of requirements for the ministerial servants as compared with that for the overseers, as well as the designations for the two positions, indicates that the ministerial servants were not assigned the responsibility of teaching or shepherding (a shepherd being an overseer of sheep). Teaching ability was not a prerequisite for their assignment. The designation di·aʹko·nos of itself indicates that these men served as assistants to the body of overseers in the congregation, their basic responsibility being that of caring for matters of a non-pastoral nature so that the overseers might concentrate their time and attention on their teaching and shepherding activity.

An example of the principle governing this arrangement may be found in the action of the apostles when problems arose as to the distribution (literally, the service [di·a·ko·niʹa]) of food supplies made daily to those Christians in need at Jerusalem. Stating that it would not be ‘pleasing for them to leave the word of God’ to concern themselves with administration of material food problems, the apostles instructed the disciples to “search out for yourselves seven certified men from among you, full of spirit and wisdom, that we may appoint them over this necessary business; but we shall devote ourselves to prayer and to the ministry [di·a·ko·niʹa] of the word.” (Acts 6:1-6) This was the principle; but it does not necessarily hold that the seven men selected were, in this case, not qualified as “older men” (pre·sbyʹte·roi), for this was not a normal or regular situation but a special problem that had arisen, one of a rather delicate nature due to the feeling that discrimination existed because of nationality. Since it affected the entire Christian congregation, it was a matter calling for “spirit and wisdom,” and thus the seven men selected may, in fact, have been “older men” in a spiritual sense, and accredited as such, but who were now taking on temporarily an assignment of work such as that which “ministerial servants” might normally handle. It was business that was “necessary” but not of the same importance as the “ministry of the word.”

The apostles showed their proper evaluation of matters in this action, and it may be expected that the bodies of overseers in the congregations that developed outside of Jerusalem would follow their example in assigning duties to the “ministerial servants.” There were doubtless many matters of a more material, routine or mechanical nature that required attention, such as procurement of seating materials, perhaps the purchase of material for copying the Scriptures, or even the copying itself.

The qualifications to be met by the ministerial assistants provided standards that would protect the congregation from any legitimate accusation as to its selection of men for particular duties, thus maintaining a right standing with God and a clean reputation among outsiders. (Compare 1 Tim. 3:10.) The qualifications governed morality, conduct and spirituality, and, where observed, would bring into service men who were sensible, honest, conscientious and reliable. Those who ministered in a fine manner would acquire for themselves “a fine standing and great freeness of speech in the faith in connection with Christ Jesus.”—1 Tim. 3:13.

EARTHLY RULERS

God has permitted the governments of this world to operate until his due time to bring them to an end, after which Christ’s kingdom will rule the earth undisputedly. (Dan. 2:44; Rev. 19:11-21) During the time of their tolerated rule, they perform many services for the people, such as the building of roads, operation of schools, police and fire departments and other services. They also have laws to punish thieves, murderers, and so forth. Therefore, as they perform these services and justly carry out these laws, they are ‘ministers’ (di·aʹko·noi) of God. If anyone, even a Christian, violates such laws, the punishment he receives at the hands of the government is in an indirect way from God, for God is against all wickedness. Also, if the government protects the Christian from violators of the law, it is acting as a minister of God. It follows that if the ruler misuses his authority and acts against God, he is responsible, and must answer to God for it. If such wicked ruler tries to get the Christian to act in violation of God’s law, then he is not acting as God’s minister, and will receive punishment from God.—Rom. 13:1-4.

FALSE MINISTERS

There are men who claim to be ministers of God, but who are hypocrites, actually ministers of Satan fighting against God. The apostle Paul had to contend with such ones who were troubling the congregation in Corinth. Of them, he said: “Such men are false apostles, deceitful workers, transforming themselves into apostles of Christ. And no wonder, for Satan himself keeps transforming himself into an angel of light. It is therefore nothing great if his ministers also keep transforming themselves into ministers of righteousness. But their end shall be according to their works.”—2 Cor. 11:13-15.

The appearance of such false ministers was foretold many times in the Scriptures. Paul told the overseers of the city of Ephesus that, after his going away, oppressive wolves would enter in among the congregation and would not treat the flock with tenderness, but would speak twisted things to draw away the disciples after themselves. (Acts 20:29, 30) Paul also warned of such apostate ones in his letters (2 Thess. 2:3-12; 1 Tim. 4:1-5; 2 Tim. 3:1-7; 4:3, 4); Peter described them (2 Pet. 2:1-3); and Jesus Christ himself foretold their existence and destruction.—Matt. 13:24-30, 36-43; see MAN OF LAWLESSNESS.

MINISTRY

The work and service performed by a minister, servant or attendant responsible to a superior authority. In ancient Israel, the Levites served as Jehovah’s ministers. Prophets were also used to minister in a special way. (Deut. 10:8; 21:5; see LEVITES; MINISTER; PRIEST.) However, with the coming of Jesus Christ to the earth, a new ministry began. He commissioned his followers to make disciples of people of the nations. (Matt. 28:19, 20) Accordingly, to a world alienated from God, Christians bore a message of reconciliation to God through Christ.—2 Cor. 5:18-20.

Those who responded favorably to the “ministry of the reconciliation” (2 Cor. 5:18) needed to be trained, taught, assisted and directed in a proper way in order to become and to remain firm in faith, as well as to accomplish the disciple-making work themselves. (Compare 2 Timothy 4:1, 2; Titus 1:13, 14; 2:1; 3:8.) Therefore, after his ascension to heaven, Christ Jesus, as head of the congregation, gave “gifts in men,” apostles, prophets, evangelizers, shepherds and teachers, “with a view to the training of the holy ones, for ministerial work, for the building up of the body of the Christ.”—Eph. 4:7-16; see GIITS FROM GOD.

Another aspect of the ministry inside the congregation concerned caring materially for needy but deserving brothers. The ministry to which Stephen and six other certified men were appointed involved the distribution of food supplies to Christian widows. (Acts 6:1-6) Later, the congregations in Macedonia and Achaia shared in a ministry of relief for the poor brothers in Judea. (2 Cor. 8:1-4; 9:1, 2, 11-13) When the contribution was finally gathered together, and Paul was preparing to take it to Jerusalem, he asked the brothers in Rome to pray along with him that this ministry of relief would be acceptable to the holy ones for whom it was intended.—Rom. 15:25, 26, 30, 31.

Some years prior to this, a similar demonstration of love was made by the Christians of Antioch, in Syria, as they shared in a relief ministration for the brothers dwelling in Judea during a time of famine.—Acts 11:28-30.

MINNI

(Minʹni).

An ancient kingdom that was divinely summoned to fight against Babylon. At that time Minni was allied with the kingdoms of Ararat and Ashkenaz, all under the control of Cyrus.—Jer. 51:27-29.

The exact location of this ancient kingdom and its people is uncertain. Some map makers have placed it in the region between Lake Van and the Araxes River, to the NE in eastern Armenia. But most commentators are of the opinion it lay in the general area SE of Lake Van, either in the region of the upper Great Zab, a tributary of the Tigris River, between Lake Van and Lake Urmia, or more to the S of Lake Urmia.

If the Mannai or Mannaeans were inhabitants of Minni, as some scholars say, then according to cuneiform inscriptions Minni was intermittently under subjugation, first by the Assyrians and then by the Median Empire. The Babylonian Chronicle says that many Mannaeans were taken captive in a battle between Assyria and the forces of Nabopolassar. But by the time Babylon fell in 539 B.C.E. Minni was dominated by the Medo-Persian Empire.