The first and last occurrences of the word link it with the office of a

shepherd.  Peter has this connection in mind when he writes:

'Feed the flock of God which is among you, taking the oversight

(episkopeo) thereof' (1 Pet. 5:2).

That the apostles were 'bishops' is evident from Peter's words at the

time of the appointment of Matthias.  Speaking of the fall of Judas he says,

quoting from the Psalms: 'His bishoprick (episkope) let another take' (Acts

1:20).  The word episkopos is of frequent occurrence in the LXX and was

apparently taken from this version by the inspired apostles.  We find, in

this Version, that there were 'overseers' of the army (Num. 31:14);

'overseers' of workmen (2 Chron. 34:12); and 'overseers' of the house of the

Lord (2 Kings 11:18).  The title episkopos is used to translate the name of

God 'El', in Job 20:29; in one English translation the last word of the verse

is rendered 'The all -seeing God' or, as we say, 'Providence'; also Eleazar,

the son of Aaron, is called an 'overseer' in connection with the Tabernacle

and its furniture (Num. 4:16).

We will not go into the specific qualifications mentioned by the

apostle Paul (1 Tim. 3:1 -7), as they pertain to 'the office of a bishop'

rather than to 'oversight' in its wider meaning, which is the aspect with

which we are concerned here.  The office of an overseer is a position of no

small responsibility.  It includes the thought of being responsible for

soldiers, for workmen, and for the House of God, as well as the care of a

shepherd for his flock.  And when we discover that the title has been

dignified by being applied to God Himself, we realize that to be made an

overseer in any department of the work of the Lord is an honour indeed.  As

the apostle himself writes:

'If a man desire the office of a bishop, he desireth a good work' (1

Tim. 3:1).

As we pursue our theme, the comprehensiveness of the term 'ministry'

seems to expand, and in selecting the symbols of service for the present

study, we have had to choose from quite a number of claimants for

recognition.  Every one engaged in ministry stands in need of prayer.  Of

each it should be said, as it was of Paul, 'Behold he prayeth'.  Every one

engaged in ministry should also be a practiser.  Of each it should be

possible to say, as it could be said of Paul, that his doctrine and his

manner of life went together.

The two aspects of ministry which we now consider are 'the Perfecter'

and 'the Preacher', though we realize that each of these subjects contains

enough material for a series of studies.  When the Lord called Peter and

Andrew to follow Him, they were casting their nets into the sea (Matt. 4:18),

an act symbolical of preaching.  When the Lord called James and John, they

were mending their nets, and this is the word elsewhere translated

'perfecting'.  Before turning to the passage where the ministry of perfecting

is spoken of dispensationally, we shall find another use of the term of a

very practical kind in Galatians 6:1:

'Brethren, if a man be overtaken in a fault, ye which are spiritual,

restore such an one in the spirit of meekness; considering thyself,

lest thou also be tempted'.