The Ekklesia of Christ
Chapter 5 - The Ekklesia - the Body
There are numerous passages that use the metaphor of the body; we will look at two that provide more details about the Body of Christ. The first of these is in 1 Corinthians:
Now there are diversities of gifts, but the same Spirit. And there are differences of administrations [or, service], but the same Lord. And there are diversities of operations, but it is the same God which worketh all in all. But the manifestation of the Spirit is given to every man to profit withal [or, bring together]. For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit; To another faith by the same Spirit; to another the gifts of healing [plural healings in Greek1] by the same Spirit; To another the working of miracles [supernatural events]; to another prophecy [speaking forth the mind of God]; to another discerning of spirits; to another divers kinds of tongues [languages, not gibberish]; to another the interpretation of tongues: But all these worketh that one and the selfsame Spirit, dividing [distributing] to every man severally [his own] as he will.
For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ. For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit. For the body is not one member, but many. … But now hath God set the members every one of them in the body, as it hath pleased him. … God hath tempered the body together … That there should be no schism in the body; but that the members should have the same care one for another. And whether one member suffer, all the members suffer with it; or one member be honoured, all the members rejoice with it.
Now ye are the body of Christ, and members in particular [each a part of the whole]. And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues. Are all apostles? are all prophets? are all teachers? are all workers of miracles? Have all the gifts of healing? do all speak with tongues? do all interpret? (1 Corinthians 12:4-30).2
The emphasis in this passage is on the unity of the Body (put together by the Spirit of God), and how that Body functions as a unit. It is important to note that there is only ONE Body; if we get nothing else from the reading of v. 12, it should be abundantly clear that there are many members, but only one Body. Does this mean that the Corinthian assembly was that one Body, complete in themselves? 1 Corinthians 1:2 makes it evident that the letter was not only written to those saints who met at Corinth, but to “all that in every place call upon the name of Jesus Christ our Lord”; that would make it a general letter, meant for all of the redeemed. There is a universal element to this Body of Christ, as we also noted from the metaphor of the building; Christ draws together the saints from all ages into one. All who are “sanctified in Christ Jesus, called … saints” (1 Corinthians 1:2) are part of this Body; they are all included within the one building of which Christ is the Chief Corner (Ephesians 2:19-22). Many who hold to “Church Age” thinking stumble into the error of seeing the believers in Christ since the day of Pentecost as being the Body of Christ. However, Jesus very clearly stated: “I am the way, the truth, and the life: no man cometh unto the Father, but by me” (John 14:6), and the Scriptures make it very clear that it was determined before the foundation of the world that Jesus, as the Lamb of God, would die for man’s sins (Revelation 13:8). The saving faith of the OT saints was in the promised, foreshadowed Christ; there is only one Body made up of all who are sanctified in Christ Jesus (1 Corinthians 12:12-13). Are we, who come after the redemption accomplished by Christ on the cross, the only ones sanctified in Christ? I would vehemently say, “No!” From the very beginning, Jesus Christ, the Redeemer for all of mankind, is the only One in Whom there is salvation (John 14:6; Ephesians 1:4; Revelation 13:8).
1. Gifts Given
What is very evident from this explanation of the Body is that it has pleased God to provide a variety of gifts to the various members within the Body of Christ. We are not all gifted in the same way; there are diversities of gifts – they are not intended to cause division but rather interdependence (the lesson that the Apostle Paul was trying to strike home to the Corinthians who had separated from one another according to their favorite teachers – 1 Corinthians 1:12). The gifting that we have all received is from the one Spirit, and we have all received at least one gift from the Lord (1 Corinthians 12:11), and His gifting may vary depending upon circumstances – that is, not all gifts are given permanently. This is a Spirit-instilled gift, not a natural ability; it may involve the use of our natural talents, but we must not limit the spiritual gifting to our natural abilities. Those in the world can demonstrate many amazing natural talents, and we might even say that they are gifted, but those are not gifts imparted by the Spirit of God, as you will find within the Body of Christ.
It is interesting to ponder the fact that it is the function of the various parts of the Body that is underscored as being important (1 Corinthians 12:17); it is as each member of the Body is operating within the parameters of its particular design that the Body is healthy. In verses 8 through 10 we read of various ways by which the Spirit makes His presence known for the express purpose of drawing everyone together within the Body (v.7). Then in verse 28 we read of various functions that God has set within the ekklesia; notice that these are functions, not positions or offices. Note too, that we have already seen the first two as we looked at the metaphor of the building: the apostles and prophets, whose Message forms the foundation of the Building of God. An apostle is a messenger, or someone who is sent with orders,3 and a cursory look at the OT shows us that there were many apostles during those days: Moses (Exodus 3:10), Samuel (1 Samuel 16:1), Jeremiah (Jeremiah 1:7), and Ezekiel (Ezekiel 2:3), to name just a few. Do we have apostles today? It depends on how narrowly you define the term; if you refer to those who saw our Lord and were directly commissioned by Him, then, no, there are no apostles today and far fewer in the OT Scriptures. However, within the definition of “one sent with orders,” it can be easily seen that there will be apostles today (those who have been sent forth with a Message of hope). A similar situation exists with the prophets. We readily recognize Elijah, Isaiah and Jeremiah as prophets in the days before Messiah (prophets can also be apostles), and we also recognize that they foretold events that would take place in the future; however, a prophet is more than someone who predicts future events. A prophet is also someone who expounds hidden truths, and, within our context, one who more specifically explains the truths of God for us; so, within this framework of understanding, we could have those today who expound the Word of God whom we could consider to be prophets: those who explain the mind of God as expressed through His Word to us (the Bible). However, they will not proclaim new revelations from God – God’s revelation to man is complete: our Bible.
What the passage in 1 Corinthians makes so very clear is the interconnectedness of the Body, and also the unique functioning of its various parts. The metaphor of the physical body with its eyes, hands, feet, etc., is used to emphasize that we are not all the same (vs. 15-17), and this is not only okay, but specifically designed as such by God (v. 18). As a result, some might say that we need to gather in sufficient numbers so that all the various parts of the Body are present in order to permit a balanced functioning. This could be construed to present a case for numerical growth as being essential for an adequate functioning of the local assembly. However, we must not forget the words of the Lord Jesus: “…where two or three are gathered together in my name, there am I in the midst of them” (Matthew 18:20). What becomes evident from this promise is that even if only two or three saints are come together in the name of the Lord, Jesus will presence Himself in their midst – and how could there be anything lacking where the presence of the Lord is? The strong emphasis concerning the teaching on the Body within 1 Corinthians is the variety of functions, but the one Body; the lesson this gathering needed to learn was that they were not to pander after the messengers of God, but rather be drawn together even as a body, with its many functioning parts, works together as a unit.
Let us move on to look at a second passage that uses this metaphor of the Body. Whereas the passage from 1 Corinthians emphasizes the uniqueness of each one within the Body and the importance of expressing the gifting given by the Spirit of God to thereby function as a unit, the following passage underscores the unity that we have in Christ and the purpose for which God has provided the gifting. The Corinthians needed to learn that we are all uniquely gifted by the Spirit of God for the purpose of drawing us together, for God has called us to fulfill differing roles within the Body of Christ – therefore, “who then is Paul, and who is Apollos, but ministers by whom ye believed, even as the Lord gave to every man?” (1 Corinthians 3:5). The focus of the letter to the Ephesians is who we are in Christ, and therefore, it only follows that the purpose of our gifting in Christ would receive a greater emphasis.
There is one body, and one Spirit, even as ye are called in one hope of your calling; One Lord, one faith, one baptism, One God and Father of all, who is above all, and through all, and in you all. But unto every one of us is given grace according to the measure of the gift of Christ. Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men. (Now that he ascended, what is it but that he also descended first into the lower parts of the earth? He that descended is the same also that ascended up far above all heavens, that he might fill all things.) And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ: That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive; But speaking the truth in love, may grow up into him in all things, which is the head, even Christ: From whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love. Ephesians 4:4-16.
What we have in Ephesians is a short list of gifts that have been given to the ekklesia for our edification and spiritual growth. We have apostles and prophets mentioned first (Ephesians 4:11), in similar fashion to the listing in 1 Corinthians, and we readily recognize that it was through the apostles and prophets that we have received God’s Word. Many of them penned the Scriptures that God has given, and what He has supernaturally preserved to guide us in our walk with Him. From that perspective, the Spirit of God specifically filled and gifted these men to write His Word so that there might be a perpetual witness to the reality of His truth. It is the preservation of the Scriptures that has, in turn, preserved a people, a remnant, who have been faithful to God’s calling all down through the centuries; even today, it is only a remnant who remain faithful to the Lord.
Paul goes on to specifically mention evangelists, pastors and teachers (v.11). we must keep in mind that these are not positions or offices, but gifts bestowed by the Spirit of God upon some within the ekklesia. You will note in Ephesians 4:8 that God “gave” these; in 1 Corinthians 12:28 we read that God “set” these gifts within the ekklesia (perhaps a little more forceful term, which emphasizes God’s part in placing the gifts) – either way, man can take no credit for them. Today it is customary to go to seminary for a few years, and then feel qualified to be a “pastor,” or a Bible “teacher.” We may well take schooling to polish our natural abilities, but that does not qualify us to exercise the spiritual gift of teaching or shepherding. There are many “teachers” through our lifetimes whom we would have to say, did not have the gift of teaching; they may have had all of the worldly “qualifications” and all of the “education,” but they still were not teachers. Again, we must remind ourselves that these are not positions within the ekklesia for which we can be trained; these are spiritual gifts bestowed by the Spirit of God upon whomever He will. However, 1 Corinthians 12:31 says: “But covet earnestly [literally, to “burn with zeal”] the best [or, more useful] gifts: and yet shew I unto you a more excellent way.”4 The first phrase is a command; so we are to desire earnestly, or be zealous for, the gifts that are the most useful to the Body, and this is explained further in chapter 14 where it is clear that the Corinthians were, instead, pursuing the showy gifts – like speaking in unknown languages (1 Corinthians 14:4). This admonition begins, “Follow after [again a command, to “seek after earnestly”] charity, and desire [another command, and the same Greek word translated as earnestly in 12:31 – “burn with zeal”] spiritual gifts [the word gifts is supplied; the intent here is that we would desire to be spiritually minded (Romans 8:2-10)], but rather [to a greater degree] that ye may prophesy” (1 Corinthians 14:1).5 Paul’s desire is that we are to diligently seek to be spiritually minded to the enlightenment of the entire assembly, rather than our own edification (1 Corinthians 14:2-4). Even though we are to be zealous for the more excellent spiritual gifts, we must recognize that it is the Spirit of God Who bestows these gifts; in essence, we are commanded to be zealous in our spiritual growth and in our walk with the Spirit of God. As we grow in the Spirit, we will discover that we are prepared by the Spirit for the endowment of the gift (or gifts) that He desires us to exercise for the benefit of the Body of Christ; such gifting may only come when the Spirit has led us into a place where it is needed. Education may do many things, but for it to be useful, it must remain subservient to the Spirit and the spiritual gift that God desires for us. “For the wisdom of this world is foolishness with God” (1 Corinthians 3:19a), and unfortunately, most seminaries today are filled to the brim with the world’s wisdom and methodologies.
All of the gifts outlined in Ephesians 4 (apostles, prophets, evangelists, pastors, and teachers) are bestowed specifically for the building up (edifying) of the ekklesia. God has gifted individuals to function within the Body according to their given gift, and for very specific purposes. Because our study is particularly focused on what the ekklesia should be today, and these gifts given by God are particularly focused on bringing that ekklesia, the Body of Christ, to perfection, let’s consider each of these gifts more thoroughly:
Apostle – as we’ve already seen, the word means “one sent forth.”6 We typically think first of the Lord’s twelve disciples as the Apostles, and, indeed, when Jesus chose the twelve, that is what they were called (Luke 6:13). If we use this as the criteria for determining apostleship, then to date there have been only twelve. There are others who are referred to as apostles in Scripture, but they were not individually called by the Lord. The eleven sought the Lord’s guidance in naming a replacement for Judas (who had lost his position), but the contention would be whether this was really God’s choice or simply another case of Peter’s impetuosity (Acts 1:15-26). Barnabas is referred to as an apostle (Acts 14:14), but his commissioning was through the believers at Antioch, not a direct call from Jesus; depending on how you interpret 1 Thessalonians 2:6 (in light of 1 Thessalonians 1:1), Silas and Timothy could be included as apostles, but again, they were commissioned by others, not directly by the Lord. The names of the twelve apostles will be inscribed in the twelve foundations of the New Jerusalem (Revelation 21:14), thereby limiting the apostleship (of those directly called by the Lord Jesus) to twelve. However, that does not mean that others might not attempt to take on the mantle of such an Apostle (not recognizing that it is a gift from God). Indeed the Catholics today contend that their pope fills the position as a successor to the Apostle Peter. There is evidence, even before the canon of Scripture was closed, that there were those who sought to assume this role, and were properly judged as frauds. In the note to the messenger of the Ephesian believers, the Apostle John wrote: “I know thy works, and thy labour, and thy patience, and how thou canst not bear them which are evil: and thou hast tried them which say they are apostles, and are not, and hast found them liars” (Revelation 2:2). The designation of Apostle carried great weight among the early believers, and it seems evident that there were those who sought that influence. Are there apostles today? Clearly there are those who may be “sent forth” by a group of believers, but this is not the same as those who were chosen by the Lord – this is a gift that has ended.
Prophet – “one who speaks forth …, a proclaimer of a divine message.”7 Couched within this is the concept of proclaiming the hidden truths of God, an element of inspiration that produces revelation. It is clear from 1 Corinthians 13:8 that there will come a time when prophecies will cease (the word fail is katargeo – future tense, passive mood: cause to cease8); an indication that when the canon of Scripture was complete, special revelation would also come to an end. Second Peter 2:1 declares: “But there were false prophets also among the people, even as there shall be false teachers among you …,” which indicates a transition from a time of false prophets to one of false teachers; from a time when some would portray themselves as divinely inspired when they were not, to those who would endeavor to make the Scriptures say that which God never intended. Are there prophets today? Not in the full sense of the word; we will have those who will speak forth the truth, but they will never claim to be speaking a new revelation from God, if they do, then they will not be speaking forth truth from God. Yes, there are many today who claim to receive special revelations from God (this is particularly common among the Charismatics), yet what is equally clear from Scripture is that they are the false teachers about whom we have been warned, those who proclaim false doctrine and who are often among us. Much error has been brought into the flock by those who purport to have a revelation from God; many of the cults that call themselves “Christian,” have come about through just this means. Even among Evangelicals we will hear, “the Lord told me” to do such and such, or “the Lord gave me this”; by this they mean that you are not permitted to question them on what they’ve done, for their orders have come from a higher authority. Yet too often, when their actions are examined in the light of Scripture, it becomes appallingly evident that the Lord told them no such thing. As far as the proclamation of a new divine message, this, too, is a gifting that has ended.
Evangelist – this is a “bringer of good tidings.”9 It would seem that this was someone who was gifted to declare the Gospel, but who would not necessarily hold responsibilities of leadership within a local body of believers. This could very possibly be someone who traveled about proclaiming the Gospel, a preacher of the Word of God, but not an overseer of the flock.
Pastor – this word is “shepherd, one who tends herds or flocks (not merely one who feeds them).”10 The responsibilities of a shepherd are 1) to watch for enemies trying to attack the sheep, 2) to defend the sheep from attackers, 3) to heal the wounded and sick sheep, 4) to find and save lost or trapped sheep, and 5) to love the sheep, sharing his life with them and so earning their trust.11 It doesn’t take much contemplation to realize that most who call themselves “pastors” today fall short of the work of a shepherd (perhaps because they fill a “position” in a man-made organization, rather than being so gifted by the Spirit of God). The modern approach to Christianity has virtually eliminated the need for being gifted as a shepherd. Today we have redefined the enemies of our souls as friends of the faith, so that there is now no need to be on the alert for those who were once considered to be our enemies, and, in reality, they are still our enemies. Healing is left to the professionals, whether medical or psychological, thereby freeing the shepherd from any responsibilities in this areas. We have resurveyed the boundaries of the sheepfold to include the wild and rugged terrain where the sheep may become lost or trapped, so there is no need to seek those who are in trouble, for the widened sheepfold already includes them. We are all far too busy to have time to share our lives with anyone, and so the “shepherd” expects the sheep to follow him because he bears the title “pastor,” and not because he has invested his life into their lives and has earned their trust. The shepherding responsibilities of today’s pastor have either been sublet to professionals or rendered obsolete due to changing times and circumstances. Now their primary responsibility is to lull the sheep into a state of glassy-eyed complacency as they get to know their new “fellow sheep” – you know, the ones with the growly voices and ill-fitting, sheepskin cloaks (Matthew 7:15).
Most churches today have well-defined position descriptions for their staff, and the primary position is that of “pastor.” Many of today’s pastors misuse (or abuse) Hebrews 13:17 which says: “Obey them that have the rule over you, and submit yourselves”; this becomes a stick in their hands to keep their sheep in line. Although the word obey is a command, it does not call for blind obedience but rather a submission that is based upon an earned trust (something that a leader who has been gifted by the Spirit of God as a shepherd, would understand); “the obedience suggested is not by submission to authority, but resulting from persuasion.”12 Pastor is not an office or a position that includes authority to which we are to submit; rather, it is the gifting of an individual by the Spirit to fulfill the responsibilities of a shepherd – none of which automatically gives him any authority. A shepherd of sheep would not take over a new flock and expect the sheep to automatically trust him; this is something that would take time, and must be earned by the shepherd. Yet, despite this clarity from Scripture, we still find the following indicative of most assemblies today: “Do pastors have divine authority? Yes, clearly they do. Believers, then, must yield to their pastors, follow their admonition, obey their commands, and submit to their authority.”13 There is a thirst for power within those who fill the pulpits today, which is not unlike that sanctioned by the Roman Catholic Church – even independent Baptists, who pride themselves on not having come out of the Roman Catholic Church (unlike the Protestant denominations), should recognize this stamp of Romanism, if they would take the time to contemplate what they see in the mirror. Of even greater concern is their ability to ignore Jesus’ words: “Ye know that the princes of the Gentiles exercise dominion over them, and they that are great exercise authority upon them. But it shall [absolutely] not be so among you …” (Matthew 20:25-26a).14
There are numerous passages that use the metaphor of the body; we will look at two that provide more details about the Body of Christ. The first of these is in 1 Corinthians:
Now there are diversities of gifts, but the same Spirit. And there are differences of administrations [or, service], but the same Lord. And there are diversities of operations, but it is the same God which worketh all in all. But the manifestation of the Spirit is given to every man to profit withal [or, bring together]. For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit; To another faith by the same Spirit; to another the gifts of healing [plural healings in Greek1] by the same Spirit; To another the working of miracles [supernatural events]; to another prophecy [speaking forth the mind of God]; to another discerning of spirits; to another divers kinds of tongues [languages, not gibberish]; to another the interpretation of tongues: But all these worketh that one and the selfsame Spirit, dividing [distributing] to every man severally [his own] as he will.
For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ. For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit. For the body is not one member, but many. … But now hath God set the members every one of them in the body, as it hath pleased him. … God hath tempered the body together … That there should be no schism in the body; but that the members should have the same care one for another. And whether one member suffer, all the members suffer with it; or one member be honoured, all the members rejoice with it.
Now ye are the body of Christ, and members in particular [each a part of the whole]. And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues. Are all apostles? are all prophets? are all teachers? are all workers of miracles? Have all the gifts of healing? do all speak with tongues? do all interpret? (1 Corinthians 12:4-30).2
The emphasis in this passage is on the unity of the Body (put together by the Spirit of God), and how that Body functions as a unit. It is important to note that there is only ONE Body; if we get nothing else from the reading of v. 12, it should be abundantly clear that there are many members, but only one Body. Does this mean that the Corinthian assembly was that one Body, complete in themselves? 1 Corinthians 1:2 makes it evident that the letter was not only written to those saints who met at Corinth, but to “all that in every place call upon the name of Jesus Christ our Lord”; that would make it a general letter, meant for all of the redeemed. There is a universal element to this Body of Christ, as we also noted from the metaphor of the building; Christ draws together the saints from all ages into one. All who are “sanctified in Christ Jesus, called … saints” (1 Corinthians 1:2) are part of this Body; they are all included within the one building of which Christ is the Chief Corner (Ephesians 2:19-22). Many who hold to “Church Age” thinking stumble into the error of seeing the believers in Christ since the day of Pentecost as being the Body of Christ. However, Jesus very clearly stated: “I am the way, the truth, and the life: no man cometh unto the Father, but by me” (John 14:6), and the Scriptures make it very clear that it was determined before the foundation of the world that Jesus, as the Lamb of God, would die for man’s sins (Revelation 13:8). The saving faith of the OT saints was in the promised, foreshadowed Christ; there is only one Body made up of all who are sanctified in Christ Jesus (1 Corinthians 12:12-13). Are we, who come after the redemption accomplished by Christ on the cross, the only ones sanctified in Christ? I would vehemently say, “No!” From the very beginning, Jesus Christ, the Redeemer for all of mankind, is the only One in Whom there is salvation (John 14:6; Ephesians 1:4; Revelation 13:8).
1. Gifts Given
What is very evident from this explanation of the Body is that it has pleased God to provide a variety of gifts to the various members within the Body of Christ. We are not all gifted in the same way; there are diversities of gifts – they are not intended to cause division but rather interdependence (the lesson that the Apostle Paul was trying to strike home to the Corinthians who had separated from one another according to their favorite teachers – 1 Corinthians 1:12). The gifting that we have all received is from the one Spirit, and we have all received at least one gift from the Lord (1 Corinthians 12:11), and His gifting may vary depending upon circumstances – that is, not all gifts are given permanently. This is a Spirit-instilled gift, not a natural ability; it may involve the use of our natural talents, but we must not limit the spiritual gifting to our natural abilities. Those in the world can demonstrate many amazing natural talents, and we might even say that they are gifted, but those are not gifts imparted by the Spirit of God, as you will find within the Body of Christ.
It is interesting to ponder the fact that it is the function of the various parts of the Body that is underscored as being important (1 Corinthians 12:17); it is as each member of the Body is operating within the parameters of its particular design that the Body is healthy. In verses 8 through 10 we read of various ways by which the Spirit makes His presence known for the express purpose of drawing everyone together within the Body (v.7). Then in verse 28 we read of various functions that God has set within the ekklesia; notice that these are functions, not positions or offices. Note too, that we have already seen the first two as we looked at the metaphor of the building: the apostles and prophets, whose Message forms the foundation of the Building of God. An apostle is a messenger, or someone who is sent with orders,3 and a cursory look at the OT shows us that there were many apostles during those days: Moses (Exodus 3:10), Samuel (1 Samuel 16:1), Jeremiah (Jeremiah 1:7), and Ezekiel (Ezekiel 2:3), to name just a few. Do we have apostles today? It depends on how narrowly you define the term; if you refer to those who saw our Lord and were directly commissioned by Him, then, no, there are no apostles today and far fewer in the OT Scriptures. However, within the definition of “one sent with orders,” it can be easily seen that there will be apostles today (those who have been sent forth with a Message of hope). A similar situation exists with the prophets. We readily recognize Elijah, Isaiah and Jeremiah as prophets in the days before Messiah (prophets can also be apostles), and we also recognize that they foretold events that would take place in the future; however, a prophet is more than someone who predicts future events. A prophet is also someone who expounds hidden truths, and, within our context, one who more specifically explains the truths of God for us; so, within this framework of understanding, we could have those today who expound the Word of God whom we could consider to be prophets: those who explain the mind of God as expressed through His Word to us (the Bible). However, they will not proclaim new revelations from God – God’s revelation to man is complete: our Bible.
What the passage in 1 Corinthians makes so very clear is the interconnectedness of the Body, and also the unique functioning of its various parts. The metaphor of the physical body with its eyes, hands, feet, etc., is used to emphasize that we are not all the same (vs. 15-17), and this is not only okay, but specifically designed as such by God (v. 18). As a result, some might say that we need to gather in sufficient numbers so that all the various parts of the Body are present in order to permit a balanced functioning. This could be construed to present a case for numerical growth as being essential for an adequate functioning of the local assembly. However, we must not forget the words of the Lord Jesus: “…where two or three are gathered together in my name, there am I in the midst of them” (Matthew 18:20). What becomes evident from this promise is that even if only two or three saints are come together in the name of the Lord, Jesus will presence Himself in their midst – and how could there be anything lacking where the presence of the Lord is? The strong emphasis concerning the teaching on the Body within 1 Corinthians is the variety of functions, but the one Body; the lesson this gathering needed to learn was that they were not to pander after the messengers of God, but rather be drawn together even as a body, with its many functioning parts, works together as a unit.
Let us move on to look at a second passage that uses this metaphor of the Body. Whereas the passage from 1 Corinthians emphasizes the uniqueness of each one within the Body and the importance of expressing the gifting given by the Spirit of God to thereby function as a unit, the following passage underscores the unity that we have in Christ and the purpose for which God has provided the gifting. The Corinthians needed to learn that we are all uniquely gifted by the Spirit of God for the purpose of drawing us together, for God has called us to fulfill differing roles within the Body of Christ – therefore, “who then is Paul, and who is Apollos, but ministers by whom ye believed, even as the Lord gave to every man?” (1 Corinthians 3:5). The focus of the letter to the Ephesians is who we are in Christ, and therefore, it only follows that the purpose of our gifting in Christ would receive a greater emphasis.
There is one body, and one Spirit, even as ye are called in one hope of your calling; One Lord, one faith, one baptism, One God and Father of all, who is above all, and through all, and in you all. But unto every one of us is given grace according to the measure of the gift of Christ. Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men. (Now that he ascended, what is it but that he also descended first into the lower parts of the earth? He that descended is the same also that ascended up far above all heavens, that he might fill all things.) And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ: That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive; But speaking the truth in love, may grow up into him in all things, which is the head, even Christ: From whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love. Ephesians 4:4-16.
What we have in Ephesians is a short list of gifts that have been given to the ekklesia for our edification and spiritual growth. We have apostles and prophets mentioned first (Ephesians 4:11), in similar fashion to the listing in 1 Corinthians, and we readily recognize that it was through the apostles and prophets that we have received God’s Word. Many of them penned the Scriptures that God has given, and what He has supernaturally preserved to guide us in our walk with Him. From that perspective, the Spirit of God specifically filled and gifted these men to write His Word so that there might be a perpetual witness to the reality of His truth. It is the preservation of the Scriptures that has, in turn, preserved a people, a remnant, who have been faithful to God’s calling all down through the centuries; even today, it is only a remnant who remain faithful to the Lord.
Paul goes on to specifically mention evangelists, pastors and teachers (v.11). we must keep in mind that these are not positions or offices, but gifts bestowed by the Spirit of God upon some within the ekklesia. You will note in Ephesians 4:8 that God “gave” these; in 1 Corinthians 12:28 we read that God “set” these gifts within the ekklesia (perhaps a little more forceful term, which emphasizes God’s part in placing the gifts) – either way, man can take no credit for them. Today it is customary to go to seminary for a few years, and then feel qualified to be a “pastor,” or a Bible “teacher.” We may well take schooling to polish our natural abilities, but that does not qualify us to exercise the spiritual gift of teaching or shepherding. There are many “teachers” through our lifetimes whom we would have to say, did not have the gift of teaching; they may have had all of the worldly “qualifications” and all of the “education,” but they still were not teachers. Again, we must remind ourselves that these are not positions within the ekklesia for which we can be trained; these are spiritual gifts bestowed by the Spirit of God upon whomever He will. However, 1 Corinthians 12:31 says: “But covet earnestly [literally, to “burn with zeal”] the best [or, more useful] gifts: and yet shew I unto you a more excellent way.”4 The first phrase is a command; so we are to desire earnestly, or be zealous for, the gifts that are the most useful to the Body, and this is explained further in chapter 14 where it is clear that the Corinthians were, instead, pursuing the showy gifts – like speaking in unknown languages (1 Corinthians 14:4). This admonition begins, “Follow after [again a command, to “seek after earnestly”] charity, and desire [another command, and the same Greek word translated as earnestly in 12:31 – “burn with zeal”] spiritual gifts [the word gifts is supplied; the intent here is that we would desire to be spiritually minded (Romans 8:2-10)], but rather [to a greater degree] that ye may prophesy” (1 Corinthians 14:1).5 Paul’s desire is that we are to diligently seek to be spiritually minded to the enlightenment of the entire assembly, rather than our own edification (1 Corinthians 14:2-4). Even though we are to be zealous for the more excellent spiritual gifts, we must recognize that it is the Spirit of God Who bestows these gifts; in essence, we are commanded to be zealous in our spiritual growth and in our walk with the Spirit of God. As we grow in the Spirit, we will discover that we are prepared by the Spirit for the endowment of the gift (or gifts) that He desires us to exercise for the benefit of the Body of Christ; such gifting may only come when the Spirit has led us into a place where it is needed. Education may do many things, but for it to be useful, it must remain subservient to the Spirit and the spiritual gift that God desires for us. “For the wisdom of this world is foolishness with God” (1 Corinthians 3:19a), and unfortunately, most seminaries today are filled to the brim with the world’s wisdom and methodologies.
All of the gifts outlined in Ephesians 4 (apostles, prophets, evangelists, pastors, and teachers) are bestowed specifically for the building up (edifying) of the ekklesia. God has gifted individuals to function within the Body according to their given gift, and for very specific purposes. Because our study is particularly focused on what the ekklesia should be today, and these gifts given by God are particularly focused on bringing that ekklesia, the Body of Christ, to perfection, let’s consider each of these gifts more thoroughly:
Apostle – as we’ve already seen, the word means “one sent forth.”6 We typically think first of the Lord’s twelve disciples as the Apostles, and, indeed, when Jesus chose the twelve, that is what they were called (Luke 6:13). If we use this as the criteria for determining apostleship, then to date there have been only twelve. There are others who are referred to as apostles in Scripture, but they were not individually called by the Lord. The eleven sought the Lord’s guidance in naming a replacement for Judas (who had lost his position), but the contention would be whether this was really God’s choice or simply another case of Peter’s impetuosity (Acts 1:15-26). Barnabas is referred to as an apostle (Acts 14:14), but his commissioning was through the believers at Antioch, not a direct call from Jesus; depending on how you interpret 1 Thessalonians 2:6 (in light of 1 Thessalonians 1:1), Silas and Timothy could be included as apostles, but again, they were commissioned by others, not directly by the Lord. The names of the twelve apostles will be inscribed in the twelve foundations of the New Jerusalem (Revelation 21:14), thereby limiting the apostleship (of those directly called by the Lord Jesus) to twelve. However, that does not mean that others might not attempt to take on the mantle of such an Apostle (not recognizing that it is a gift from God). Indeed the Catholics today contend that their pope fills the position as a successor to the Apostle Peter. There is evidence, even before the canon of Scripture was closed, that there were those who sought to assume this role, and were properly judged as frauds. In the note to the messenger of the Ephesian believers, the Apostle John wrote: “I know thy works, and thy labour, and thy patience, and how thou canst not bear them which are evil: and thou hast tried them which say they are apostles, and are not, and hast found them liars” (Revelation 2:2). The designation of Apostle carried great weight among the early believers, and it seems evident that there were those who sought that influence. Are there apostles today? Clearly there are those who may be “sent forth” by a group of believers, but this is not the same as those who were chosen by the Lord – this is a gift that has ended.
Prophet – “one who speaks forth …, a proclaimer of a divine message.”7 Couched within this is the concept of proclaiming the hidden truths of God, an element of inspiration that produces revelation. It is clear from 1 Corinthians 13:8 that there will come a time when prophecies will cease (the word fail is katargeo – future tense, passive mood: cause to cease8); an indication that when the canon of Scripture was complete, special revelation would also come to an end. Second Peter 2:1 declares: “But there were false prophets also among the people, even as there shall be false teachers among you …,” which indicates a transition from a time of false prophets to one of false teachers; from a time when some would portray themselves as divinely inspired when they were not, to those who would endeavor to make the Scriptures say that which God never intended. Are there prophets today? Not in the full sense of the word; we will have those who will speak forth the truth, but they will never claim to be speaking a new revelation from God, if they do, then they will not be speaking forth truth from God. Yes, there are many today who claim to receive special revelations from God (this is particularly common among the Charismatics), yet what is equally clear from Scripture is that they are the false teachers about whom we have been warned, those who proclaim false doctrine and who are often among us. Much error has been brought into the flock by those who purport to have a revelation from God; many of the cults that call themselves “Christian,” have come about through just this means. Even among Evangelicals we will hear, “the Lord told me” to do such and such, or “the Lord gave me this”; by this they mean that you are not permitted to question them on what they’ve done, for their orders have come from a higher authority. Yet too often, when their actions are examined in the light of Scripture, it becomes appallingly evident that the Lord told them no such thing. As far as the proclamation of a new divine message, this, too, is a gifting that has ended.
Evangelist – this is a “bringer of good tidings.”9 It would seem that this was someone who was gifted to declare the Gospel, but who would not necessarily hold responsibilities of leadership within a local body of believers. This could very possibly be someone who traveled about proclaiming the Gospel, a preacher of the Word of God, but not an overseer of the flock.
Pastor – this word is “shepherd, one who tends herds or flocks (not merely one who feeds them).”10 The responsibilities of a shepherd are 1) to watch for enemies trying to attack the sheep, 2) to defend the sheep from attackers, 3) to heal the wounded and sick sheep, 4) to find and save lost or trapped sheep, and 5) to love the sheep, sharing his life with them and so earning their trust.11 It doesn’t take much contemplation to realize that most who call themselves “pastors” today fall short of the work of a shepherd (perhaps because they fill a “position” in a man-made organization, rather than being so gifted by the Spirit of God). The modern approach to Christianity has virtually eliminated the need for being gifted as a shepherd. Today we have redefined the enemies of our souls as friends of the faith, so that there is now no need to be on the alert for those who were once considered to be our enemies, and, in reality, they are still our enemies. Healing is left to the professionals, whether medical or psychological, thereby freeing the shepherd from any responsibilities in this areas. We have resurveyed the boundaries of the sheepfold to include the wild and rugged terrain where the sheep may become lost or trapped, so there is no need to seek those who are in trouble, for the widened sheepfold already includes them. We are all far too busy to have time to share our lives with anyone, and so the “shepherd” expects the sheep to follow him because he bears the title “pastor,” and not because he has invested his life into their lives and has earned their trust. The shepherding responsibilities of today’s pastor have either been sublet to professionals or rendered obsolete due to changing times and circumstances. Now their primary responsibility is to lull the sheep into a state of glassy-eyed complacency as they get to know their new “fellow sheep” – you know, the ones with the growly voices and ill-fitting, sheepskin cloaks (Matthew 7:15).
Most churches today have well-defined position descriptions for their staff, and the primary position is that of “pastor.” Many of today’s pastors misuse (or abuse) Hebrews 13:17 which says: “Obey them that have the rule over you, and submit yourselves”; this becomes a stick in their hands to keep their sheep in line. Although the word obey is a command, it does not call for blind obedience but rather a submission that is based upon an earned trust (something that a leader who has been gifted by the Spirit of God as a shepherd, would understand); “the obedience suggested is not by submission to authority, but resulting from persuasion.”12 Pastor is not an office or a position that includes authority to which we are to submit; rather, it is the gifting of an individual by the Spirit to fulfill the responsibilities of a shepherd – none of which automatically gives him any authority. A shepherd of sheep would not take over a new flock and expect the sheep to automatically trust him; this is something that would take time, and must be earned by the shepherd. Yet, despite this clarity from Scripture, we still find the following indicative of most assemblies today: “Do pastors have divine authority? Yes, clearly they do. Believers, then, must yield to their pastors, follow their admonition, obey their commands, and submit to their authority.”13 There is a thirst for power within those who fill the pulpits today, which is not unlike that sanctioned by the Roman Catholic Church – even independent Baptists, who pride themselves on not having come out of the Roman Catholic Church (unlike the Protestant denominations), should recognize this stamp of Romanism, if they would take the time to contemplate what they see in the mirror. Of even greater concern is their ability to ignore Jesus’ words: “Ye know that the princes of the Gentiles exercise dominion over them, and they that are great exercise authority upon them. But it shall [absolutely] not be so among you …” (Matthew 20:25-26a).14
Arnold Cook
Teacher – This word is a clear translation from the Greek into English. In 1 Corinthians 12:28 it is the third gift itemized, possibly emphasized because the Corinthians were divided by the various teachers whom they’d had within their assembly. We must be aware that this gifting also comes with a warning: “My brethren, be not many masters [teachers; the same Greek word translated as teachers in Ephesians 4:11], knowing that we shall receive the greater condemnation [or judgment]” (James 3:1).15 Perhaps this gifting is easily counterfeited, or we are warned not take on the task of teaching just because we have a natural ability to talk. We are cautioned to be diligent, to be on the alert for false teachers (2 Peter 2:1) who are clearly not a gift to the Body of Christ. These would be Satan’s counterfeits, those who will proclaim things that we may well like to hear (2 Timothy 4:3), perhaps even demonstrating a form of godliness (2 Timothy 3:2-5), but we are to be spiritually discerning and turn away from such as these. They may be well-educated and eloquent speakers, yet they are “never able to come to the knowledge of the truth” (2 Timothy 3:7). Today, there are many highly educated men and women on radio, TV, and in print who may demonstrate a form of godliness, but they are tangled in the web of their own philosophies and are unable to understand the simple truths of Scripture. Take note of their associations, for that will often betray their true position, and pay close attention to their attitude to the Word of God: “by their fruits ye shall know them” (Matthew 7:20). We must be alert, for there may be much truth in their message, but we must turn away from them for the error that laces their teaching. We would quickly reject a mixture of 99% water and 1% arsenic as not being pure water and, therefore, a danger, but we seem to have a much greater accommodation for those whose teaching is not pure according to the standard of the Scriptures. We seem hesitant to question the musings of theologians (past or present) – we would rather sift through the garbage dump of man’s thinking looking for a fleck of gold, than to turn to the Treasure from God, His Word.
Take, for example, the book Historical Drift by Arnold Cook, former Canadian president of the Christian & Missionary Alliance Church and a graduate of Fuller Seminary. In it he makes the statement: “Doctrinally sound and morally pure – that’s what Christ was and is looking for.”16 That is a good statement and one with which we could heartily agree. He also makes the observation that “standing for doctrinal truth will place us in situations where we will be perceived as breaking Christian unity,”17 and, once again, we would have to say, as we ponder the thrust of this comment, that this is clearly accurate. Yet, in the midst of these good statements, he also says: “Every Christian organization must balance its unswerving alignment with God’s revelation with its commitment to communication through relevance” (emphasis added).18 In other words, we must hold our commitment to the Word of God in balance with what we understand as being a relevant means of communicating God’s Word; he advocates giving the objective truth of the Word of God equal weight (balance) with a subjective determination as to that which is deemed relevant today. Additionally, he has no hesitation in using the sciences of sociology and psychology: he declares, “Mankind is born flawed.”19 It would seem clear that he does not hold to the depravity of man; “flawed” and a “sinner by nature” are not synonymous! Perhaps it is here that he reveals his hand, for if there are redemptive qualities in sinful man, then the sociologies and psychologies may, in fact, hold some merit. It is this strange mixture of truth and error that is so characteristic of Evangelical teachers today, even to the point where they will hold conflicting “truths” at the same time, yet not recognize the absurdity of doing so. We must be on guard at all times, and be prepared to turn aside from those who may say many very good things, but who will include that which is contrary to sound doctrine: “For the time will come when they will not endure sound doctrine” (2 Timothy 4:3). We are told to “mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them” (Romans 16:17).
1. Purpose of Gifts – There are those today who look at Ephesians 4:11 and say that the gifts delineated here are the men in whom these gifts appear. When speaking of the “pastor” in relation to the congregation, one pastor declared: “…He [the pastor] is God's man for us, because God has gifted him and appointed him to be His spokesman to our souls. God could have appointed someone else, but He gave us this man. To refuse his leadership is to refuse God's will.”20 Again we must be cognizant of what precedes Ephesians 4:11, and verse seven declares: “… unto every [or each] one of us is given grace according to the measure of the gift of Christ.” We have all received a gift from Christ, given with grace according to the measure of where Christ has set us within His Body (there is nothing within Scripture that would indicate that we have been given an exhaustive listing of the gifts of the Spirit). Recognizing that these gifts set down in Ephesians 4:11 are in fact bestowed by the Spirit of God upon believers, we come to understand something of the reasons for their impartation from Ephesians 4:12:
1. “For the perfecting of the saints” – this means the complete equipping of the saints.21 It is not that we are brought into a state of sinlessness in this life (as some would have us believe), but rather that we should be completely equipped to live as those who are saints, and holy before God. This would involve living according to the high calling of God on our lives (Ephesians 4:1; 2 Timothy 1:9).
2. “For the work of the ministry” – the gifts are given for the work of service; they are given so as to enhance our benefit to one another within the Body. We hear much today of “ministry,” which can mean almost anything; it has come to be viewed as something lofty that only those who are in “full-time” work for the Lord can truly claim. We may speak of our “ministry” with high sounding words and in soft tones in order to emphasize our great spirituality, but our calling is “… in lowliness of mind let each esteem other better than themselves” (Philippians 2:3). The word ministry comes from the same Greek root from which we get deacon; the thrust is that we are to serve one another (Galatians 5:13) – this is not a self-aggrandizing work, but simply helping one another. Too often there is such pride in the “ministry” that we have, which means that the Lord may not be present in the work that we are doing, or that He is working despite us, rather than because of us. If we are doing anything for Him, then it is because of Him and the gifting that He has given us, and not because of anything that we might bring to the work: all of our righteousnesses are as filthy rags (Isaiah 64:6). How much “ministry” being done today is devoid of the blessing of the Lord because it is being done through personal effort and bears no mark of the presence of the Spirit of God? Evangelicals today are busily carrying out their programs “for the Lord,” yet like Samson of old, they “wist not that the LORD was departed from” them (Judges 16:20). Jesus confirmed this: “Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity” (Matthew 7:21-23) – works done in His name, Jesus calls iniquity.
3. “For the edifying of the body of Christ” – the gifts are given for the building up (edifying) of the Body of Christ – that’s you and me! Paul’s admonition to the Corinthians was that “forasmuch as ye are zealous of spiritual gifts [or to be spiritual], seek that ye may excel to the edifying of the church” (1 Corinthians 14:12). In our zeal for spirituality, we must ensure that it results in the building up of the Body of Christ, and not ourselves. We even hear much about spirituality within the world today, but it is a spirituality that has its roots in the devil, and is fleshly. The exercising of our God-given gifts is for the express purpose of enriching our fellow believers; if we seek to draw acclaim to ourselves, then we have failed to exercise a spiritual gift, and have fallen to working in the flesh and have permitted the stench of death to enter our lives (Romans 8:5-6).
These three reasons for the gifting that we have considered, are not without their greater purposes. The gifts imparted by the Spirit of God seek to propel us toward achieving three goals as noted in Ephesians 4:13:
1. “Till we all come in the unity of the faith” – this is an interesting phrase, particularly in our day of Ecumenism. The Chuck Colsons of this world would take this as all the more reason to continue their work of uniting “Christians” of every stripe and persuasion. They take passages such as this and place their emphasis on the unity, rather than on the faith out of which the true unity of the Spirit flows. They destroy the faith (by compromise) in order to generate a unity, but this is not the unity spoken of in the Word of God; rather, it finds its source in compromising the truth and accommodating error – in essence, a destruction of the faith that was once delivered unto the saints, a faith that we are supposed to defend (Jude 3). We must keep in mind that the overriding theme of Ephesians centers on being in Christ. This unity (being in Christ) comes from abiding in the Vine (John 15), and we are charged to work at guarding the unity of the Spirit (Ephesians 4:3). What is missed in our English translation of verse 13 is that the verb come is in the subjunctive mood; i.e., this is a possibility but not necessarily a certainty. The reality is that everyone who begins in Christ will not arrive at that unity of the faith; the Scriptures warn us against becoming apostate (Hebrews 3:12). Beyond that, we will not see the perfect unity of the faith in our earthly lives, for we are all striving against our fallen natures (Romans 7); this simply means that the gifts given by the Spirit will continue to draw us toward the perfecting, working, and edifying of the Body of Christ until we all should (not will) come to the unity of the faith. However, we are not to give up, for we are commanded to “stand fast” (1 Corinthians 16:13; Galatians 5:1; Philippians 4:1; 2 Thessalonians 2:15 – in each one of these it is a command!).
2. “[Till we all come to] the knowledge of the Son of God” – this speaks of a full or a “precise and correct knowledge” of the Son of God.22 This is much more than simply knowing about Jesus Christ; it is an intimate and full understanding of Who He is and what He has done. This, too, carries the thought of possibility but not certainty (the active verb come bears the subjunctive mood), and speaks not only to our limited understanding while in the flesh, but the real threat of being deceived and falling away (Ephesians 5:6). However, there will come a day when I shall know “even as also I am known” (1 Corinthians 13:12). It is in the area of a precise and correct knowledge of the Son of God that Evangelicals are failing miserably today. They know many things about the Son of God, but they have neglected the Word of God for so long that they no longer know Him and are so easily duped into believing a lie; we live in a day of Christian paganism (the generation of apostates is dying – those who believed and turned away from their faith), when those who profess faith do not understand the essentials of God’s Message to mankind. We bear a responsibility to study to know the Lord Jesus Christ more completely; how can we “stand fast” if we do not know wherein we stand?
3. “[Till we all come] unto a perfect man, unto the measure of the stature of the fulness of Christ” – this is the third purpose for the gifting that God has given. Perfect is defined as “wanting nothing necessary to completeness,”22 and clearly lines up with the first reason for the Spirit’s gifts: “the perfecting of the saints.” However, the process of working this completeness into our lives can be painful: “… My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him: For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth. If ye endure chastening, God dealeth with you as with sons; for what son is he whom the father chasteneth not?” (Hebrews 12:5-7). Hebrews 12:11 clarifies the reason for the chastening: “Now no chastening for the present seemeth to be joyous, but grievous: nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them which are [vigorously] exercised thereby.” Another way of describing this perfect man is to say that we will be like Christ (the phrase “unto the measure of the stature of the fulness of Christ” speaks to that). “Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is” (1 John 3:2). Will we become perfect in this life? Experience and the Scriptures both tell us, “No.” However, we have a hope that we will one day be like Him, for we shall see Him as He is – if we persevere in Him!
Take, for example, the book Historical Drift by Arnold Cook, former Canadian president of the Christian & Missionary Alliance Church and a graduate of Fuller Seminary. In it he makes the statement: “Doctrinally sound and morally pure – that’s what Christ was and is looking for.”16 That is a good statement and one with which we could heartily agree. He also makes the observation that “standing for doctrinal truth will place us in situations where we will be perceived as breaking Christian unity,”17 and, once again, we would have to say, as we ponder the thrust of this comment, that this is clearly accurate. Yet, in the midst of these good statements, he also says: “Every Christian organization must balance its unswerving alignment with God’s revelation with its commitment to communication through relevance” (emphasis added).18 In other words, we must hold our commitment to the Word of God in balance with what we understand as being a relevant means of communicating God’s Word; he advocates giving the objective truth of the Word of God equal weight (balance) with a subjective determination as to that which is deemed relevant today. Additionally, he has no hesitation in using the sciences of sociology and psychology: he declares, “Mankind is born flawed.”19 It would seem clear that he does not hold to the depravity of man; “flawed” and a “sinner by nature” are not synonymous! Perhaps it is here that he reveals his hand, for if there are redemptive qualities in sinful man, then the sociologies and psychologies may, in fact, hold some merit. It is this strange mixture of truth and error that is so characteristic of Evangelical teachers today, even to the point where they will hold conflicting “truths” at the same time, yet not recognize the absurdity of doing so. We must be on guard at all times, and be prepared to turn aside from those who may say many very good things, but who will include that which is contrary to sound doctrine: “For the time will come when they will not endure sound doctrine” (2 Timothy 4:3). We are told to “mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them” (Romans 16:17).
1. Purpose of Gifts – There are those today who look at Ephesians 4:11 and say that the gifts delineated here are the men in whom these gifts appear. When speaking of the “pastor” in relation to the congregation, one pastor declared: “…He [the pastor] is God's man for us, because God has gifted him and appointed him to be His spokesman to our souls. God could have appointed someone else, but He gave us this man. To refuse his leadership is to refuse God's will.”20 Again we must be cognizant of what precedes Ephesians 4:11, and verse seven declares: “… unto every [or each] one of us is given grace according to the measure of the gift of Christ.” We have all received a gift from Christ, given with grace according to the measure of where Christ has set us within His Body (there is nothing within Scripture that would indicate that we have been given an exhaustive listing of the gifts of the Spirit). Recognizing that these gifts set down in Ephesians 4:11 are in fact bestowed by the Spirit of God upon believers, we come to understand something of the reasons for their impartation from Ephesians 4:12:
1. “For the perfecting of the saints” – this means the complete equipping of the saints.21 It is not that we are brought into a state of sinlessness in this life (as some would have us believe), but rather that we should be completely equipped to live as those who are saints, and holy before God. This would involve living according to the high calling of God on our lives (Ephesians 4:1; 2 Timothy 1:9).
2. “For the work of the ministry” – the gifts are given for the work of service; they are given so as to enhance our benefit to one another within the Body. We hear much today of “ministry,” which can mean almost anything; it has come to be viewed as something lofty that only those who are in “full-time” work for the Lord can truly claim. We may speak of our “ministry” with high sounding words and in soft tones in order to emphasize our great spirituality, but our calling is “… in lowliness of mind let each esteem other better than themselves” (Philippians 2:3). The word ministry comes from the same Greek root from which we get deacon; the thrust is that we are to serve one another (Galatians 5:13) – this is not a self-aggrandizing work, but simply helping one another. Too often there is such pride in the “ministry” that we have, which means that the Lord may not be present in the work that we are doing, or that He is working despite us, rather than because of us. If we are doing anything for Him, then it is because of Him and the gifting that He has given us, and not because of anything that we might bring to the work: all of our righteousnesses are as filthy rags (Isaiah 64:6). How much “ministry” being done today is devoid of the blessing of the Lord because it is being done through personal effort and bears no mark of the presence of the Spirit of God? Evangelicals today are busily carrying out their programs “for the Lord,” yet like Samson of old, they “wist not that the LORD was departed from” them (Judges 16:20). Jesus confirmed this: “Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity” (Matthew 7:21-23) – works done in His name, Jesus calls iniquity.
3. “For the edifying of the body of Christ” – the gifts are given for the building up (edifying) of the Body of Christ – that’s you and me! Paul’s admonition to the Corinthians was that “forasmuch as ye are zealous of spiritual gifts [or to be spiritual], seek that ye may excel to the edifying of the church” (1 Corinthians 14:12). In our zeal for spirituality, we must ensure that it results in the building up of the Body of Christ, and not ourselves. We even hear much about spirituality within the world today, but it is a spirituality that has its roots in the devil, and is fleshly. The exercising of our God-given gifts is for the express purpose of enriching our fellow believers; if we seek to draw acclaim to ourselves, then we have failed to exercise a spiritual gift, and have fallen to working in the flesh and have permitted the stench of death to enter our lives (Romans 8:5-6).
These three reasons for the gifting that we have considered, are not without their greater purposes. The gifts imparted by the Spirit of God seek to propel us toward achieving three goals as noted in Ephesians 4:13:
1. “Till we all come in the unity of the faith” – this is an interesting phrase, particularly in our day of Ecumenism. The Chuck Colsons of this world would take this as all the more reason to continue their work of uniting “Christians” of every stripe and persuasion. They take passages such as this and place their emphasis on the unity, rather than on the faith out of which the true unity of the Spirit flows. They destroy the faith (by compromise) in order to generate a unity, but this is not the unity spoken of in the Word of God; rather, it finds its source in compromising the truth and accommodating error – in essence, a destruction of the faith that was once delivered unto the saints, a faith that we are supposed to defend (Jude 3). We must keep in mind that the overriding theme of Ephesians centers on being in Christ. This unity (being in Christ) comes from abiding in the Vine (John 15), and we are charged to work at guarding the unity of the Spirit (Ephesians 4:3). What is missed in our English translation of verse 13 is that the verb come is in the subjunctive mood; i.e., this is a possibility but not necessarily a certainty. The reality is that everyone who begins in Christ will not arrive at that unity of the faith; the Scriptures warn us against becoming apostate (Hebrews 3:12). Beyond that, we will not see the perfect unity of the faith in our earthly lives, for we are all striving against our fallen natures (Romans 7); this simply means that the gifts given by the Spirit will continue to draw us toward the perfecting, working, and edifying of the Body of Christ until we all should (not will) come to the unity of the faith. However, we are not to give up, for we are commanded to “stand fast” (1 Corinthians 16:13; Galatians 5:1; Philippians 4:1; 2 Thessalonians 2:15 – in each one of these it is a command!).
2. “[Till we all come to] the knowledge of the Son of God” – this speaks of a full or a “precise and correct knowledge” of the Son of God.22 This is much more than simply knowing about Jesus Christ; it is an intimate and full understanding of Who He is and what He has done. This, too, carries the thought of possibility but not certainty (the active verb come bears the subjunctive mood), and speaks not only to our limited understanding while in the flesh, but the real threat of being deceived and falling away (Ephesians 5:6). However, there will come a day when I shall know “even as also I am known” (1 Corinthians 13:12). It is in the area of a precise and correct knowledge of the Son of God that Evangelicals are failing miserably today. They know many things about the Son of God, but they have neglected the Word of God for so long that they no longer know Him and are so easily duped into believing a lie; we live in a day of Christian paganism (the generation of apostates is dying – those who believed and turned away from their faith), when those who profess faith do not understand the essentials of God’s Message to mankind. We bear a responsibility to study to know the Lord Jesus Christ more completely; how can we “stand fast” if we do not know wherein we stand?
3. “[Till we all come] unto a perfect man, unto the measure of the stature of the fulness of Christ” – this is the third purpose for the gifting that God has given. Perfect is defined as “wanting nothing necessary to completeness,”22 and clearly lines up with the first reason for the Spirit’s gifts: “the perfecting of the saints.” However, the process of working this completeness into our lives can be painful: “… My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him: For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth. If ye endure chastening, God dealeth with you as with sons; for what son is he whom the father chasteneth not?” (Hebrews 12:5-7). Hebrews 12:11 clarifies the reason for the chastening: “Now no chastening for the present seemeth to be joyous, but grievous: nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them which are [vigorously] exercised thereby.” Another way of describing this perfect man is to say that we will be like Christ (the phrase “unto the measure of the stature of the fulness of Christ” speaks to that). “Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is” (1 John 3:2). Will we become perfect in this life? Experience and the Scriptures both tell us, “No.” However, we have a hope that we will one day be like Him, for we shall see Him as He is – if we persevere in Him!
The gifts are given for the purpose of perfecting, serving and edifying the Body of Christ, with a view to the attainment of the goals of unity in the faith, a full knowledge of the Son of God, and that we might become like Christ (with the understanding that we will be growing in accomplishing these goals, but will never truly achieve them until we are with Christ). And all of this is so that we will become stable in our understanding (Ephesians 4:14); we will not be easily taken in by the latest teaching to hit the market. That we … be no more children – be is in the subjunctive mood, and like the goals just considered, that makes this is a possibility but not a certainty.23 If what preceded this verse is active and working in our lives, then we will be moving away from being children, and moving toward maturity and stability in our walk with Christ. However, there is always the possibility that we will not permit the working of these gifts in our lives; “For when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat. For every one that useth milk is unskilful in the word of righteousness: for he is a babe. But strong meat belongeth to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil” (Hebrews 5:12-14). We are not to remain as children (babes) but are to study the Word so that we become stable and mature. The phrase tossed to and fro (Ephesians 4:14) is actually one word in Greek, and means to be tossed by the waves.24 When something is tossed by the waves it is moving up and down, backwards and forwards, and side-to-side; there is total instability and maximum shifting in every direction – we are not to be like that. We are to be firmly planted: “…be ye stedfast, unmoveable, always abounding in the work of the Lord” (1 Corinthians 15:58). This is followed by a reiteration of the ultimate goal of our stability and growth: that we “may grow up in him in all things, which is the head, even Christ” (Ephesians 4:15). The overarching purpose of the gifts being given to the ekklesia is for our growth, that we may become more like our Savior; here is where the metaphor of the body enters.
“From whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love” (Ephesians 4:16). This sentence begins (in verse 11) with the gifts given by the Spirit, and ends with this involved metaphor of the body.
From whom ties what follows in this verse to Christ, as mentioned in the previous verse; again, we can see the theme of Ephesians coming through: in Christ. As Head of the Body of Believers, Christ exercises control over the Body and provides what is needed for it to function as it ought. This Body is fitly joined together – the same Greek word as used in Ephesians 2:21 where it speaks of the building growing into a holy temple in the Lord, and carries the thought of being joined closely together. 25 The Master Builder is at work, and He will not build anything that is not perfect. Hence, if we are not growing in Him, what basis do we have to include ourselves in the construction project on which He is working? Will He be pleased to use the teachings of godless philosophers in His building program? We must give Paul’s admonition to Timothy careful consideration: “Take heed unto thyself, and unto the doctrine; continue in them: for in doing this thou shalt both save thyself, and them that hear thee” (1 Timothy 4:16). We must be discerning as to the doctrine that we will heed; there are many Evangelical voices today that would seek to lead us into error and compromise (Rick Warren, James Dobson, Chuck Swindoll, Joel Osteen, et al.).
And compacted by that which every joint supplieth. The Greek word for compacted carries the thought of being united or joined together,26 and serves to reinforce the fitly joined together just mentioned. The Greek word translated as joint, does not mean a flexing joint (such as the knee or elbow), but rather a ligature that acts as a connection, or a means of joining together.27 The thrust here has nothing to do with flexibility and everything to do with connectedness. Again, we must not lose the context for this, namely, the source is Christ. In this Body, we are all inextricably joined to Christ, and He is the One Who draws us together. Here is another clear confirmation that our unity comes from being in Christ, not from joining hands with infidels who call themselves Christians. Our life and unity flow only from being connected to the Head (Christ), from abiding in the Vine (John 15:4).
“From whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love” (Ephesians 4:16). This sentence begins (in verse 11) with the gifts given by the Spirit, and ends with this involved metaphor of the body.
From whom ties what follows in this verse to Christ, as mentioned in the previous verse; again, we can see the theme of Ephesians coming through: in Christ. As Head of the Body of Believers, Christ exercises control over the Body and provides what is needed for it to function as it ought. This Body is fitly joined together – the same Greek word as used in Ephesians 2:21 where it speaks of the building growing into a holy temple in the Lord, and carries the thought of being joined closely together. 25 The Master Builder is at work, and He will not build anything that is not perfect. Hence, if we are not growing in Him, what basis do we have to include ourselves in the construction project on which He is working? Will He be pleased to use the teachings of godless philosophers in His building program? We must give Paul’s admonition to Timothy careful consideration: “Take heed unto thyself, and unto the doctrine; continue in them: for in doing this thou shalt both save thyself, and them that hear thee” (1 Timothy 4:16). We must be discerning as to the doctrine that we will heed; there are many Evangelical voices today that would seek to lead us into error and compromise (Rick Warren, James Dobson, Chuck Swindoll, Joel Osteen, et al.).
And compacted by that which every joint supplieth. The Greek word for compacted carries the thought of being united or joined together,26 and serves to reinforce the fitly joined together just mentioned. The Greek word translated as joint, does not mean a flexing joint (such as the knee or elbow), but rather a ligature that acts as a connection, or a means of joining together.27 The thrust here has nothing to do with flexibility and everything to do with connectedness. Again, we must not lose the context for this, namely, the source is Christ. In this Body, we are all inextricably joined to Christ, and He is the One Who draws us together. Here is another clear confirmation that our unity comes from being in Christ, not from joining hands with infidels who call themselves Christians. Our life and unity flow only from being connected to the Head (Christ), from abiding in the Vine (John 15:4).
Charles Colson
I have read that the brain is more than a storage place for memories and a processor of sensory perceptions and thoughts. Scientists are discovering that the brain is the great control center of the body, and seeks to keep all body operations in balance, calling for compensating functions when something goes wrong.28 In essence, the brain is connected to every part and function of the body, and seeks to coordinate and control everything. This would be the analogy that Scripture would have us understand when it refers to Christ as the Head of the Body of His redeemed ones. As we exercise every effort, with the guidance of the Spirit of Truth, to walk worthy of His calling, we strengthen our connection with our Savior, and our union with Him will grow. The essence of this phrase, compacted by that which every joint supplieth, is that we are united by that which comes through every joint or connection that we have with Christ, and through the edification that we receive from fellow believers and their joint or connection with Christ. There is no room for Chuck Colson’s Evangelicals and Catholics Together: setting aside the teachings of the Lord for the sake of walking hand-in-hand with those who proclaim a different gospel. Our being united comes only through our union with Christ; He must be the focus in order for there to be a unity that bears His blessing. All of our efforts at unity are as straw that will not survive the test of fire, and will only lead to compromise and the Lord’s displeasure. When Colson says: “we must strive for unity because it is the essence of the church,”29 it is very clear that he has misunderstood the truth of our verse. It is evident from this verse that the compacting, or the close unity of the Body, does not come through our efforts to make it happen, but from that which flows from Christ, our Head, through our connectedness to Him (Ephesians 4:15-16). It is all of Him, and nothing of us.
Our verse goes on: according to the effectual working in the measure of every part. The Greek word that is translated as effectual working (energia) is used in the NT only in regard to superhuman power.30 Within this context, that can only refer to the working of Christ; this is not each one of us doing our part, but rather it is the work of God that comes through our connectedness to Christ as the Head of the Body. The Body is united or joined together, not through the efforts that we might expend, but through the working of Christ and by our being joined to Him. We must be the work of Christ before we can do a work for Christ; “for it is God which worketh in you both to will and to do of his good pleasure” (Philippians 2:13). Jesus stated: “I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing” (John 15:5). This last phrase, without me ye can do nothing, is the culmination of what Jesus is saying here. In the Greek, this is a very emphatic statement making use of a double negative to underscore the message: separate, or apart, from Me you have no ability to do not even one thing (nothing is a word which comes from a compound of not even and one).31 We are totally dependent upon Him to fulfill our function within the Body; we do not receive a gift from the Spirit, and then go out in our own efforts to exercise that gift. We must not forget Jesus’ words from Matthew 7:21-23: “Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.” It is plainly evident from this passage that there will be those who will do many wonderful things in the name of Jesus (undoubtedly they will think that they are exercising their spiritual gifts under the power of the Spirit of God), yet they will receive His condemnation. Although they may do great exploits, their works will not be recognized by the Lord. Jesus said that without Him we can do not even one thing; evidently all these great works (prophesying and casting out devils – interestingly, these are two things that the Charismatics love to do) were done without the Lord. They did many impressive things, but the Lord was not in them energizing the work: “they that are in the flesh cannot please God” (Romans 8:8). “Except the LORD build the house, they labour in vain that build it” (Psalm 127:1a); unless the Lord is building the Body of Christ, we labor in vain to build it on our own. Even though we may do seemingly great things, and even do them in the name of the Lord, unless we permit the Spirit of God to work in us to accomplish these things, they are done in vain – they hold no eternal value. An unknown poet sought to capture this concept (I’ve edited one word to make the thought line-up more completely with Scripture):
Only One Life
Two little lines I heard one day,
Traveling along life's busy way;
Bringing conviction to my heart,
And from my mind would not depart;
Only one life, 'twill soon be past,
Only what's done for through Christ will last.
When this bright world would tempt me sore,
When Satan would a victory score;
When self would seek to have its way,
Then help me Lord with joy to say;
Only one life, 'twill soon be past,
Only what's done for through Christ will last.
Only one life, yes only one,
Soon will its fleeting hours be done;
Then, in 'that day' my Lord to meet,
And stand before His Judgement [sic] seat;
Only one life, 'twill soon be past,
Only what's done for through Christ will last.
Give me Father, a purpose deep,
In joy or sorrow Thy word to keep;
Faithful and true what e'er the strife,
Pleasing Thee in my daily life;
Only one life, 'twill soon be past,
Only what's done for through Christ will last.
Only one life, the still small voice,
Gently pleads for a better choice
Bidding me selfish aims to leave,
And to God's holy will to cleave;
Only one life, 'twill soon be past,
Only what's done for through Christ will last.
Oh let my love with fervor burn,
And from the world now let me turn;
Living for Thee, and Thee alone,
Bringing Thee pleasure on Thy throne;
Only one life, "twill soon be past,
Only what's done for through Christ will last.
Only one life, a few brief years,
Each with its burdens, hopes, and fears;
Each with its clays I must fulfill,
Living for self or in His will;
Only one life, 'twill soon be past,
Only what's done for through Christ will last.
Only one life, yes only one,
Now let me say, "Thy will be done";
And when at last I'll hear the call,
I know I'll say "twas worth it all";
Only one life, 'twill soon be past,
Only what's done for through Christ will last.
Author Unknown
Our verse goes on: according to the effectual working in the measure of every part. The Greek word that is translated as effectual working (energia) is used in the NT only in regard to superhuman power.30 Within this context, that can only refer to the working of Christ; this is not each one of us doing our part, but rather it is the work of God that comes through our connectedness to Christ as the Head of the Body. The Body is united or joined together, not through the efforts that we might expend, but through the working of Christ and by our being joined to Him. We must be the work of Christ before we can do a work for Christ; “for it is God which worketh in you both to will and to do of his good pleasure” (Philippians 2:13). Jesus stated: “I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing” (John 15:5). This last phrase, without me ye can do nothing, is the culmination of what Jesus is saying here. In the Greek, this is a very emphatic statement making use of a double negative to underscore the message: separate, or apart, from Me you have no ability to do not even one thing (nothing is a word which comes from a compound of not even and one).31 We are totally dependent upon Him to fulfill our function within the Body; we do not receive a gift from the Spirit, and then go out in our own efforts to exercise that gift. We must not forget Jesus’ words from Matthew 7:21-23: “Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.” It is plainly evident from this passage that there will be those who will do many wonderful things in the name of Jesus (undoubtedly they will think that they are exercising their spiritual gifts under the power of the Spirit of God), yet they will receive His condemnation. Although they may do great exploits, their works will not be recognized by the Lord. Jesus said that without Him we can do not even one thing; evidently all these great works (prophesying and casting out devils – interestingly, these are two things that the Charismatics love to do) were done without the Lord. They did many impressive things, but the Lord was not in them energizing the work: “they that are in the flesh cannot please God” (Romans 8:8). “Except the LORD build the house, they labour in vain that build it” (Psalm 127:1a); unless the Lord is building the Body of Christ, we labor in vain to build it on our own. Even though we may do seemingly great things, and even do them in the name of the Lord, unless we permit the Spirit of God to work in us to accomplish these things, they are done in vain – they hold no eternal value. An unknown poet sought to capture this concept (I’ve edited one word to make the thought line-up more completely with Scripture):
Only One Life
Two little lines I heard one day,
Traveling along life's busy way;
Bringing conviction to my heart,
And from my mind would not depart;
Only one life, 'twill soon be past,
Only what's done for through Christ will last.
When this bright world would tempt me sore,
When Satan would a victory score;
When self would seek to have its way,
Then help me Lord with joy to say;
Only one life, 'twill soon be past,
Only what's done for through Christ will last.
Only one life, yes only one,
Soon will its fleeting hours be done;
Then, in 'that day' my Lord to meet,
And stand before His Judgement [sic] seat;
Only one life, 'twill soon be past,
Only what's done for through Christ will last.
Give me Father, a purpose deep,
In joy or sorrow Thy word to keep;
Faithful and true what e'er the strife,
Pleasing Thee in my daily life;
Only one life, 'twill soon be past,
Only what's done for through Christ will last.
Only one life, the still small voice,
Gently pleads for a better choice
Bidding me selfish aims to leave,
And to God's holy will to cleave;
Only one life, 'twill soon be past,
Only what's done for through Christ will last.
Oh let my love with fervor burn,
And from the world now let me turn;
Living for Thee, and Thee alone,
Bringing Thee pleasure on Thy throne;
Only one life, "twill soon be past,
Only what's done for through Christ will last.
Only one life, a few brief years,
Each with its burdens, hopes, and fears;
Each with its clays I must fulfill,
Living for self or in His will;
Only one life, 'twill soon be past,
Only what's done for through Christ will last.
Only one life, yes only one,
Now let me say, "Thy will be done";
And when at last I'll hear the call,
I know I'll say "twas worth it all";
Only one life, 'twill soon be past,
Only what's done for through Christ will last.
Author Unknown
We have referred to Matthew 7:21-23 where Jesus warned that not everyone who did marvelous things in His name would be accepted by Him. Before we leave this, consider the context of this warning: it follows on the heels of His admonition to “beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves. Ye shall know them by their fruits” (Matthew 7:15-16a). After declaring that we would be able to recognize the wolves by their fruits, even when they appeared to be sheep, He goes on to state that there will be those who will do great things in His name but they will be condemned because He does not know them. So how can we recognize the wolves when they are disguised as sheep and their works may be done in the name of Jesus? Jesus declares that the one who will enter heaven is the one who does the will of God (Matthew 7:21); we must walk in obedience to the commands of God. John wrote: “And hereby we do know that we know him, if we keep his commandments. He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him” (1 John 2:3-4). Ponder this! John asserts, by the Spirit of God, that there will be those who say: “I know God,” yet they do not keep His commandments; it is affirmed that they are without the truth, not simply that they haven’t yet come to a full understanding of the truth, but the truth is not there – they are living a lie! The lie is this: they profess to know God, yet do not obey His commands; therefore, to know God is to walk in obedience to His commandments. Consider Paul’s words to the Thessalonians: “they received not the love of the truth, that they might be saved” (2 Thessalonians 2:10); he is speaking of those in the end times who will be deceived by the working of Satan that will be done with “all power and signs and lying wonders,” and their deception will come as a result of their disregard of the truth. Jesus declared the words of God to be truth (John 17:17) and identified Himself as being Truth (John 14:6); therefore, it seems obvious that unless we are prepared to live in accordance with the Scriptures and pattern our lives after the example of the Lord, then we will be pronounced a liar and will be fair game for the deception that will take place during the last days. I fear this will be the end for many within New Evangelicalism;32 there is an ever growing number who advocate that they “know God” but their lives clearly indicate that they are not walking in obedience to His commandments. We are to be very careful that we do not join ourselves to them or walk with them, lest we be overcome by their message of positivism and succumb to the deception of Satan.
James Dobson
“Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful. But his delight is in the law of the LORD; and in his law doth he meditate day and night” (Psalm 1:1-2). The ungodly are not just those who frequent the red-light districts of our cities or who fill our prisons, but they are also those who week-by-week fill the pews of today’s modern churches; Evangelicals who advocate a positive message of God’s love for everyone are included in the ungodly – we are not to walk in their ways. Their positive message is a different gospel that permits them to stand with sinners – Colson is a classic example of that, for he stood shoulder-to-shoulder with the Catholics and was one with them. Lastly, there is a growing scorn among Evangelicals for those who advocate adhering to the teachings of Scripture and will not join with them in their Ecumenical acceptance of anyone who calls himself a Christian; we are considered to be too narrow and always so negative. There is a progression in Psalm 1:1 that we must not miss: first there is walking with the ungodly (after all, they’re not bad people and say that they love God), then there is a stopping to stand with them (they’re working for a good cause and why shouldn’t we support them in it – this is James Dobson’s line for joining with the Catholics), and then, the final capitulation – sitting with them and criticizing those who walk a more narrow way. It all began with walking with them, doing things with them, attending their meetings, listening to or reading their teachings, etc. By contrast, Psalm 1:2 calls on us to delight in the law or commandments of the Lord and to seek our direction there. If we see ourselves drawn to walking in the way of the Evangelicals, whether frequently or on occasion (for that will be the greatest temptation that we face today), we must stop immediately and return to the Word of God. We must be alert, for the temptation is subtle.
Returning to our passage (Ephesians 4:16), the effectual working is not our working, but the working of Christ, as Head of the Body, in the measure of every part. This latter phrase is difficult to understand so let’s approach it carefully, keeping in mind the context in which we find it. The word measure here is the Greek word metro, and means a determined extent, or limit.33 The Greek words translated as every part also include the word for one, adding an element of singular precision to this – every part is included, in this case, no one is left out. As we bring these together, what we find is a declaration that is in keeping with the metaphor of the body that began this verse. Christ is working according to the extent, or limit, of each individual part of the Body. Two things bear consideration here: 1) this is Christ working, as we have already seen, and 2) we are all different. Christ is working according to the determined limit of each one of us within the Body; we are not all the same, and Christ is working in accordance with our differences. Psalm 103:14: “For he knoweth our frame; he remembereth that we are dust.” Once again, there is no place for our fleshly efforts in what we perceive to be the Body of Christ – that will only lead to personal disaster; we must permit Christ, as our Head, to work in and through us.
The last phrase is this: maketh increase of the body unto the edifying of itself in love. Here is the culmination of this verse, toward which everything outlined so far pushes – the growth of the Body of Christ that results in the enrichment of itself in love. As we maintain our relationship with Christ, our Head, we will grow and mature, and become a source of edification to those around us. We must not misconstrue this to be numerical growth; yet this is so often what happens. We mustn’t compare ourselves with anyone else, for we all fill a unique function within the Body; we need only be encouraged and challenged in our personal walk with the Lord to remain faithful to Him in all that He has called us to do.
All of this comes through God having gifted apostles, prophets, evangelists, pastors and teachers for the Body of Christ (Ephesians 4:11). Again, these are not positions within the Body to which we can aspire, but they are functions that have been given to some within the Body for the benefit of the whole Body. As these gifts, and others not mentioned here, are exercised under the guidance of the Spirit, there will come spiritual maturity to those within the Body; there will be a oneness of faith, a stability in our walk, and an intimate connectedness to Christ as our Head.
Yet, as we look out at the Evangelical landscape today, we see the opposite: we see immaturity, instability, and fleshly indulgence. There can be little doubt that the wolves are counterfeiting the gifts of the Spirit, speaking enticing words of comfort for the itching ears of listeners who demand to be consoled and assured that they are okay (2 Timothy 4:3-4). A spiritual blindness has settled over the average, so-called Christian; they have turned away from the truth and have embraced a falsehood that assures them that they have a place in heaven without repentance, without walking in obedience to God’s commandments, and without separating from the world. We must recognize that God has made provision for our growth in Christ and for our functioning within the Body to its edification. We are not called to defeat but to victory, if we will but return to the Scriptures and walk in obedience to the many, many commands that God has given us, for thereby we do show that we love Him (1 John 5:3).
We have looked briefly at two passages that use the metaphor of the body to describe the ekklesia, the assembly of those called-out ones. In the first (1 Corinthians 12) we saw the emphasis upon the different functions of the various parts of the body for the overall wellbeing of the body as a whole; we are all gifted by the Spirit of God to perform a particular function within the Body. In the second (Ephesians 4), emphasis was given to the connectedness that we, as members of the Body, have to the Head, Who is Christ; through the gifts bestowed by Christ, we are provided with all that is necessary for our growth. As members of the Body, we are to be alive and growing into the image of Christ our Savior, for He is providing us with all that we need for such growth.
Returning to our passage (Ephesians 4:16), the effectual working is not our working, but the working of Christ, as Head of the Body, in the measure of every part. This latter phrase is difficult to understand so let’s approach it carefully, keeping in mind the context in which we find it. The word measure here is the Greek word metro, and means a determined extent, or limit.33 The Greek words translated as every part also include the word for one, adding an element of singular precision to this – every part is included, in this case, no one is left out. As we bring these together, what we find is a declaration that is in keeping with the metaphor of the body that began this verse. Christ is working according to the extent, or limit, of each individual part of the Body. Two things bear consideration here: 1) this is Christ working, as we have already seen, and 2) we are all different. Christ is working according to the determined limit of each one of us within the Body; we are not all the same, and Christ is working in accordance with our differences. Psalm 103:14: “For he knoweth our frame; he remembereth that we are dust.” Once again, there is no place for our fleshly efforts in what we perceive to be the Body of Christ – that will only lead to personal disaster; we must permit Christ, as our Head, to work in and through us.
The last phrase is this: maketh increase of the body unto the edifying of itself in love. Here is the culmination of this verse, toward which everything outlined so far pushes – the growth of the Body of Christ that results in the enrichment of itself in love. As we maintain our relationship with Christ, our Head, we will grow and mature, and become a source of edification to those around us. We must not misconstrue this to be numerical growth; yet this is so often what happens. We mustn’t compare ourselves with anyone else, for we all fill a unique function within the Body; we need only be encouraged and challenged in our personal walk with the Lord to remain faithful to Him in all that He has called us to do.
All of this comes through God having gifted apostles, prophets, evangelists, pastors and teachers for the Body of Christ (Ephesians 4:11). Again, these are not positions within the Body to which we can aspire, but they are functions that have been given to some within the Body for the benefit of the whole Body. As these gifts, and others not mentioned here, are exercised under the guidance of the Spirit, there will come spiritual maturity to those within the Body; there will be a oneness of faith, a stability in our walk, and an intimate connectedness to Christ as our Head.
Yet, as we look out at the Evangelical landscape today, we see the opposite: we see immaturity, instability, and fleshly indulgence. There can be little doubt that the wolves are counterfeiting the gifts of the Spirit, speaking enticing words of comfort for the itching ears of listeners who demand to be consoled and assured that they are okay (2 Timothy 4:3-4). A spiritual blindness has settled over the average, so-called Christian; they have turned away from the truth and have embraced a falsehood that assures them that they have a place in heaven without repentance, without walking in obedience to God’s commandments, and without separating from the world. We must recognize that God has made provision for our growth in Christ and for our functioning within the Body to its edification. We are not called to defeat but to victory, if we will but return to the Scriptures and walk in obedience to the many, many commands that God has given us, for thereby we do show that we love Him (1 John 5:3).
We have looked briefly at two passages that use the metaphor of the body to describe the ekklesia, the assembly of those called-out ones. In the first (1 Corinthians 12) we saw the emphasis upon the different functions of the various parts of the body for the overall wellbeing of the body as a whole; we are all gifted by the Spirit of God to perform a particular function within the Body. In the second (Ephesians 4), emphasis was given to the connectedness that we, as members of the Body, have to the Head, Who is Christ; through the gifts bestowed by Christ, we are provided with all that is necessary for our growth. As members of the Body, we are to be alive and growing into the image of Christ our Savior, for He is providing us with all that we need for such growth.
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1 Stephanus 1550 NT.
2 Strong’s Online; Friberg Lexicon.
3 Strong’s Online.
4 Ibid.
5 Ibid.
6 Vine’s “apostle.”
7 Vine’s “prophet.”
8 Friberg Lexicon.
9 Strong’s Online.
10 Vine’s, “pastor.”
11 Strong’s Online.
12 Vine’s, “obey.”
13 Bud Talbert, “The Pastor and His People,” Part 1, The Whetstone, May-June 2003.
14 Strong’s Online.
15 Ibid.
16 Arnold Cook, Historical Drift, p. 138.
17 Ibid., p. 198.
18 Ibid., p. 180-181.
19 Ibid., p. 56.
20 Bud Talbert, “The Pastor and His People,” Part 2, The Whetstone, July-August 2003.
21 Strong’s Online.
22 Strong’s Online; Friberg Lexicon.
23 Strong’s Online.
24 Ibid.
25 Ibid.
26 Ibid.
27 Vine’s, “joint.”
28 http://42explore.com/brain.htm
29 Charles Colson, The Body, p. 102.
30 Strong’s Online.
31 Ibid.
32 New Evangelicalism, when it began, advocated a repudiation of separation, an emphasis on social involvement, a commitment to revisit some fundamental doctrines (particularly relating to the first eleven chapters of Genesis), and to engage the liberals (the apostate) in dialogue; an appealing stance which masks some blatant violations of the Scriptures.
33 Strong’s Online.
1 Stephanus 1550 NT.
2 Strong’s Online; Friberg Lexicon.
3 Strong’s Online.
4 Ibid.
5 Ibid.
6 Vine’s “apostle.”
7 Vine’s “prophet.”
8 Friberg Lexicon.
9 Strong’s Online.
10 Vine’s, “pastor.”
11 Strong’s Online.
12 Vine’s, “obey.”
13 Bud Talbert, “The Pastor and His People,” Part 1, The Whetstone, May-June 2003.
14 Strong’s Online.
15 Ibid.
16 Arnold Cook, Historical Drift, p. 138.
17 Ibid., p. 198.
18 Ibid., p. 180-181.
19 Ibid., p. 56.
20 Bud Talbert, “The Pastor and His People,” Part 2, The Whetstone, July-August 2003.
21 Strong’s Online.
22 Strong’s Online; Friberg Lexicon.
23 Strong’s Online.
24 Ibid.
25 Ibid.
26 Ibid.
27 Vine’s, “joint.”
28 http://42explore.com/brain.htm
29 Charles Colson, The Body, p. 102.
30 Strong’s Online.
31 Ibid.
32 New Evangelicalism, when it began, advocated a repudiation of separation, an emphasis on social involvement, a commitment to revisit some fundamental doctrines (particularly relating to the first eleven chapters of Genesis), and to engage the liberals (the apostate) in dialogue; an appealing stance which masks some blatant violations of the Scriptures.
33 Strong’s Online.
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Forward to Chapter 6 - The Ekklesia and Marriage
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