"Enter the ministry": The phrase clearly does not come from Scripture. Even so, does it communicate a biblical truth? Or does it send us down the slippery path of human tradition?

peabody shouldn’t be expecting long-standing christian jargon to be coming from the niv. he says he checked a “dozen translations”, but the article doesn’t mention I Timothy 1:12: “And I thank Christ Jesus our Lord, who hath enabled me, for that he counted me faithful, putting me into the ministry;” the preposition into matches closely with the verb enter. the niv and several other modern translations use “service” instead of “ministry”.

explained in this paragraph-
But as typically used the phrase, “enter the ministry,” implies a second door. You become a Christian by entering the Christ door. Then you must pass through some additional door to enter the ministry. What is that door? Seminary? Ordination? Foreign missionary service? So this phrase teaches Christians to think of themselves as outside “the ministry” unless and until they “enter” it via that other door.
I can also see where the idea leads- to a pew-warming laity and overburdened bishops and elders. It also conveys the idea that ministry must be ‘full time’ in order to be valid, and that being bi-vocational is second best somehow.

If our Christian jargon deceives many of those members into thinking they are still outside the ministry, we effectively strait-jacket the full effectiveness of the church. The way we use the words, “enter the ministry,” comes not from Scripture but from our own religious traditions and institutional thinking.
emphasis mine

The phrase “the ministry” can be used legitimately for the ordained service. Obviously, “ministry” isn’t a Bible word except by translation, but looking at the usage of διακονια, often translated as “ministry” or “service” in the New Testament, is very revealing.

In Acts 1:17 and Acts 1:25, the διακονια refers to the position of apostle. In Acts 6:4, it is the apostolic preaching of the word. In Acts 20:24, Acts 21:19, and Romans 11:13 (among other places) it refers to Paul’s apostolic commission. Ephesians 4:12 is a debated text, and even though many contemporary scholars prefer “for the equipping of the saints for the work of ministry,” the KJV text that keeps “for the work of the ministry” a separate element is just as defensible from the Greek text and more in line with the use of διακονια elsewhere. In Colossians 4:17, 2 Timothy 4:5, 1 Timothy 1:12 and 2 Timothy 4:11, the reference is to a individual who is in some sort of ordained or select role. There are a few more references in 2 Corinthians that speak about Paul and his fellow-workers. In Romans 12:7 it appears as a spiritual gift between prophecy and teaching. Finally, Hebrews 8:6 talks of Christ’s wholly unique ministry for us.

So, I think it’s safe to say that the preponderance of the uses of διακονια in the New Testament (excluding when it means “relief” or “aid”) refer to a specific, ordained ministry, not to Christians in general. And although there are a few verses in which the word is used in a very general context of “serving the saints,” I think the NT clearly testifies to the early church’s consciousness of ministers as a class distinct from the laity.

On another note, the author’s argument is rather facile, since it relies on the poor assumption that if a word is sometimes used in a general sense, it should not also be used in a more restricted sense. I wonder if he argues against calling the Sunday congregation of believers “worship” since all of a believer’s life is supposed to be worship.

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Cor meum tibi offero Domine prompte et sincere. ~ John Calvin

I have to echo Charlie’s sentiments. Paul exceeds the context of the general use of the word διακονια. It would be rather negligent to ignore that in Timothy where Paul is talking about himself he magically avoids having in view his distinctive role of Apostle with all of its gifting(s), demands, consequences and so on. And this is supported by what precedes and follows the text cited in 1 Timothy:

His identification, speaking as an Apostle
1Paul, an apostle of Christ Jesus by the command of God our Savior and of Christ Jesus our hope,
His instruction: instructing Timothy as an Apostle
2To Timothy my true son in the faith:
Grace, mercy and peace from God the Father and Christ Jesus our Lord.

3As I urged you when I went into Macedonia, stay there in Ephesus so that you may command certain men not to teach false doctrines any longer 4nor to devote themselves to myths and endless genealogies. These promote controversies rather than God’s work—which is by faith. 5The goal of this command is love, which comes from a pure heart and a good conscience and a sincere faith. 6Some have wandered away from these and turned to meaningless talk. 7They want to be teachers of the law, but they do not know what they are talking about or what they so confidently affirm.
His segue into the cited text: The entrustment of God to Paul with the ministry of the Gospel in the context of his Apostleship
8We know that the law is good if one uses it properly. 9We also know that law[a] is made not for the righteous but for lawbreakers and rebels, the ungodly and sinful, the unholy and irreligious; for those who kill their fathers or mothers, for murderers, 10for adulterers and perverts, for slave traders and liars and perjurers—and for whatever else is contrary to the sound doctrine 11that conforms to the glorious gospel of the blessed God, which he entrusted to me.
The context of that to which Paul is referring whether it is “in the ministry” or “to his service” is specifically the service or ministry to which Paul was called, his Apostolic ministry
12I thank Christ Jesus our Lord, who has given me strength, that he considered me faithful, appointing me to his service. 13Even though I was once a blasphemer and a persecutor and a violent man, I was shown mercy because I acted in ignorance and unbelief. 14The grace of our Lord was poured out on me abundantly, along with the faith and love that are in Christ Jesus.
The re-emphasis by Paul about the uniqueness of his context as opposed to a general context.
15Here is a trustworthy saying that deserves full acceptance: Christ Jesus came into the world to save sinners—of whom I am the worst. 16But for that very reason I was shown mercy so that in me, the worst of sinners, Christ Jesus might display his unlimited patience as an example for those who would believe on him and receive eternal life. 17Now to the King eternal, immortal, invisible, the only God, be honor and glory for ever and ever. Amen.
If Paul’s reference were a general citation of the service of all believers his culminating comment in his introduction would serve to contradict such assertions of such a general use, here, of the word διακονια. Over and over again in this context Paul cites the special conditions and calling of his Apostleship. It would be very difficult to forward, with any weighty insistence, that as Paul wrote and used the word he did not have in view this unique and specific context (his ministry or service as an Apostle).

I certainly see your point, but I read the OP differently than you did, in that the way we’ve used the word ‘ministry’ has clouded its intended meaning. There is absolutely a specific office and calling of ‘minister’, but when lay people hear the word ‘ministry’ used in reference to areas of service that should be part of daily living (witnessing, caring for the needy, wise counsel) it causes confusion and folks get the idea that only ‘professional ministers’ are qualified to do such things, which results in a congregation of pew warmers. I am sure we’ve all seen the attitude that the church leadership is supposed to do all the evangelizing and hospital visits and organize this and arrange that when those things are the responsibility of every Christian. There is also an underlying notion that a ‘minister’ should prefer to be ‘full-time’, and that if he cannot dedicate himself wholly to a ministry/church, then he’s not fulfilling his calling.

On a semi-related point, I’ve also seen a reluctance in folks to claim they have a spiritual gift (1 Cor. 12) because of our use of the word ‘gifted’. It almost sounds arrogant to say “I have the gift of teaching”.

Does that make sense? Whether it was intended or not, those are my thoughts inspired by the OP. But then I also tend to read SI more for inspiration than analysis, which is probably a good thing for me.

The phrase “entering the ministry” can be used as a prop to try to gain support and as a way for people to trumpet their own goodness by telling everyone what they are doing. People with a true heart for the Lord’s ministry understand that entering the ministry means attaching yourself to Jesus above anyone and any thing, picking up the towel, and serving. They should go prepare to serve God but even while they are preparing, they will be serving, not for graduation credits, but out of a heart that just has to serve the King.