Summary of 1 Corinthians 14 – Part 4
In the first three parts of this series (“Summary of 1 Corinthians 14 – Part 1“, “Summary of 1 Corinthians 14 – Part 2“, and “Summary of 1 Corinthians 14 – Part 3“), I discussed the context of 1 Corinthians 14 and summarized the chapter in various sections. In this post, I would like to give some concluding remarks concerning the entire passage.
Concluding Remarks
When we try to understand what Paul is saying in this passage, we should always remember the context. In the first few verses (vv. 1-5), then scattered throughout the remainder of the passage, Paul continually reminds his readers that he is talking about how spiritual gifts should be exercised when the church comes together. This context – the gathering of the church – is extremely important. If we do not remember this context, then it can appear that Paul is saying that speaking in tongues without interpretation is never allowed. This is not what Paul is saying at all. Instead, he is saying that, when the church comes together, believers should not speak in tongues without interpretation.
Paul does not lift prophecy above speaking in tongues because prophecy is generally better than speaking in tongues. Paul says that prophecy is better in this context – that is, the meeting of the church – because the church can be edified through prophecy, but not through uninterpreted tongues.
Paul does not distinguish between different types of church meetings. While modern churches may set different rules for speaking in different types of church gatherings, Paul expects his teaching to be followed “whenever you come together”. Similarly, Paul does not set different rules based on the number of people meeting together. While I have heard arguments of pragmatism and efficiency against keeping Paul’s instructions, those arguments are absent from Paul’s presentation. By the way, there are no other instructions in the New Testament concerning how believers should conduct themselves specifically when the church gathers.
I would suggest that in this passage, prophecy and tongues are used as “example” spiritual gifts. Any spiritual gift that directly edifies others (for example, teaching) would fall under the same guidelines as prophecy. Any spiritual gift that does not directly others would fall under the same guidelines as speaking in tongues. Were the Corinthians believers abusing either prophecy or tongues? Possibly, but please note that Paul does not say this at all. It has to be inferred. Instead, we see Paul repeatedly commanding the Corinthians and us to exercise one gift (prophecy) because it edifies the church, and not to exercise another gift (tongues) because alone it does not edify the church.
Usually, when this passage is quoted in the context of evangelical churches, the only phrase that is commanded is “let everything be done decently and in order”, while all other commands are relegated to culture. Instead of dismissing everything else in this passage and maintaining our understanding of “decently and in order” as under control or as planned, I prefer to interpret this passage a little differently. I believe that when we follow Paul’s guidelines for exercising spiritual gifts when the church meets, the Spirit himself will guarantee that things are done decently and in order. And, where someone is disobedient, this should be handled with gentleness and humility by the others present. Does this allow for abuses? Of course. But, the current method of one person speaking also allows for abuses. And, if as this passage indicates, Paul commands more than one person to speak (he commands two or three prophets to speak, what if we add teachers to that?) when the church meets, then we are often quenching the work of the Spirit if we only allow one person to speak. In fact, I would suggest that many believers do not think that God wants to use them to speak, because they think that God requires education and ordination in order to speak during the meeting of the church.
Here are a few more comments on the entire chapter: 1) Paul does not forbid speaking in tongues. In fact, he says that he wishes all the Corinthians spoke in tongues. 2) Paul does not condemn or chastise the Corinthians because they each desire to speak during the meeting of the church. Instead, he directs their desire towards what is important: building one another up. 3) This may seem shocking at first, but exercising spiritual gifts is not the most important thing. Paul recognizes that speaking in tongues is a spiritual gift. However, since the church is not edified, he says that spiritual gift (a gift from the Holy Spirit himself) should NOT be exercised during the meeting of the church. Thus, we should understand that tongues and other gifts are from the Spirit, but there are certain context where the Spirit does not want us to exercise them. 4) Preparation is important, but it is not most important. There may be times when a person who has prepared to speak, and is speaking, should sit silently while someone else speaks something that may seem less significant, important, intelligent, or even theologically sound. Why? Because edification is most important.
Perhaps you don’t agree with how I have interpreted this chapter of 1 Corinthians. I will be happy to listen to other interpretations of this passage. I would also love to hear how you have seen these principles implemented when the church gathers.
Series on 1 Corinthians 14:
Prologue 1 – What do we do with 1 Corinthians 14?
Prologue 2 – 1 Corinthians 14 and the Leadership
Context & Verses 1-5 – Summary of 1 Corinthians 14 – Part 1
Verses 6-25 – Summary of 1 Corinthians 14 – Part 2
Verses 26-40 – Summary of 1 Corinthians 14 – Part 3
Concluding Remarks – Summary of 1 Corinthians 14 – Part 4
Summary of 1 Corinthians 14 – Part 3
In this parts 1 and 2 of this series (“Summary of 1 Corinthians 14 – Part 1” and “Summary of 1 Corinthians 14 – Part 2“) I discussed the context of 1 Corinthians 14 and verses 1-25. Paul indicates several times in this chapter that he is discussing how believers should exercise spiritual gifts when the church meets. Because prophecy edifies the church, Paul encourages believers to exercise during the church gathering. However, since uninterpreted tongues only edifies the one speaking in tongues, this gifts should not be exercised without interpretation during the church meeting. In this post, I will discuss the final verses of the chapter (26-40).
Section 5 – vv. 26-40 – Specific instructions for exercising gifts during the church meeting
I am going to divide this section into subsections.
Section 5A – vs. 26 – Introduction and overall goal of the gifts during the church meeting
What then, brothers? When you come together, each one has a hymn, a lesson, a revelation, a tongue, or an interpretation. Let all things be done for building up. (1 Cor. 14:26 ESV)
The phrase “What then, brothers?” begins the introduction. We might say something like, “So, now, what do we do about this teaching?” First, Paul recognizes that the Corinthian believers are coming together with the intention of exercising their gifts (“each one has” – present tense). This shows that there is some preparation for the meeting of the church, but it appears that each believer is preparing for himself or herself. The phrase “Let all things be done for building up” is an all-encompassing directive. By the way, this phrase parallels 1 Corinthians 14:40 in grammar and syntax: “But all things should be done decently and in order.” Thus, the instructions that Paul gives concerning building up (“edification”) will also result in things being done “decently and in order” – as Paul defines “decently and in order”. These are not contradictory ideas.
Section 5B – vv. 27-28 – Instructions about speaking in tongues during the church meeting
If any speak in a tongue, let there be only two or at most three, and each in turn, and let someone interpret. But if there is no one to interpret, let each of them keep silent in church and speak to himself and to God. (1 Cor. 14:27-28 ESV)
This is fairly straightforward. Here are a few points: 1) Speaking in tongues is a possibility, but not required (“if”). 2) Speaking in tongues is appropriate between the individual and God, even without an interpreter. However, this is to be done outside of the meeting of the church. 3) The person speaking in tongues can control whether or not he or she speaks in tongues. The Holy Spirit does not force someone to speak in tongues.
Section 5C – vv. 29-37 – Instructions about prophecy during the church meeting
Let two or three prophets speak, and let the others weigh what is said. If a revelation is made to another sitting there, let the first be silent. For you can all prophesy one by one, so that all may learn and all be encouraged, and the spirits of prophets are subject to prophets. For God is not a God of confusion but of peace. As in all the churches of the saints, the women should keep silent in the churches. For they are not permitted to speak, but should be in submission, as the Law also says. If there is anything they desire to learn, let them ask their husbands at home. For it is shameful for a woman to speak in church. Or was it from you that the word of God came? Or are you the only ones it has reached? If anyone thinks that he is a prophet, or spiritual, he should acknowledge that the things I am writing to you are a command of the Lord. (1 Cor. 14:29-37 ESV)
These instructions for prophets are similar to the instructions for speaking in tongues, but they also include instructions for “weighing” prophecy. In this case, Paul commands prophecy and he commands others to weigh the prophecy (no “if”). While before we saw that the believers were preparing for the meeting, in this passage we see that there is also the possibility that someone speaks from a “revelation”, that is, something that was not prepared. It also appears that one method (preparation vs. revelation) is not better than another. The person prophesying can also control whether or not he or she speaks. Once again, the Spirit does not force someone to prophesy.
It seems that the instructions for women are given in the context of “weighing” prophecy. Notice that being silent is not an absolute command in any of these passages. The tongues speaker does not have to be absolutely silent, but he should not speak in tongues without an interpreter. The prophet does not have to be absolutely silent, but he should stop talking if another wants to speak. Similarly, women do not have to be absolutely silent, but they should refrain from weighing prophecy.
Why should prophets allow their prophecy to be weighed? Because God does not speak through only one individual. As Paul says, someone who truly desires to speak words of prophecy will recognize that this command (“weighing prophecy”) is from the Lord.
Section 5D – vv. 38-40 – Summary and conclusion
If anyone does not recognize this, he is not recognized. So, my brothers, earnestly desire to prophesy, and do not forbid speaking in tongues. But all things should be done decently and in order. (1 Cor. 14:38-40 ESV)
In these last few sentences, Paul concludes his instructions about spiritual gifts. The word translated “recognize” in the ESV is the same word translated “be ignorant” in vs. 12:1. Thus, Paul concludes his instructions where he began. Those who do not wish to be ignorant will heed his words. Those who do not heed his words simply show that they are not following the commands of God, and therefore should be ignored. During the context of the meeting of the church, Paul says we should seek to prophesy (because that edifies the church), but should not forbid speaking in tongues, as long as we follow the guidelines that Paul gave us. By following these guidelines, things will be done to build up (edify) the church (vs. 26), and things will be done decently and in order (vs. 40). Thus, we can follow Paul’s commands in this passage and still maintain decency and order. These commands are complementary, not contradictory. If they appear contradictory, then we are not viewing decency and order the way that Paul viewed them.
In the next part of this series, I’ll post some concluding remarks.
Series on 1 Corinthians 14:
Prologue 1 – What do we do with 1 Corinthians 14?
Prologue 2 – 1 Corinthians 14 and the Leadership
Context & Verses 1-5 – Summary of 1 Corinthians 14 – Part 1
Verses 6-25 – Summary of 1 Corinthians 14 – Part 2
Verses 26-40 – Summary of 1 Corinthians 14 – Part 3
Concluding Remarks – Summary of 1 Corinthians 14 – Part 4
Summary of 1 Corinthians 14 – Part 2
In my previous post, “Summary of 1 Corinthians 14 – Part 1“, I discussed the context of 1 Corinthians chapter 14, and the first 5 verses of that chapter. It is important to remember that Paul was specifically talking about the use of spiritual gifts when the church meets. Paul had already told the Corinthians that they all had spiritual gifts and that all of the members of the church were important and necessary. Now, he says that when the church gathers, it is important that they exercise those gifts which build up other people. In the next three sections of 1 Corinthians 14, Paul illustrates why tongues does not edify the church, exhorts the believers again that edifying others is better than edifying yourself, and discusses that different purposes for tongues and prophecy.
Section 2 – vv. 6-13 – Illustration of why tongues does not edify the church
Now, brothers, if I come to you speaking in tongues, how will I benefit you unless I bring you some revelation or knowledge or prophecy or teaching? If even lifeless instruments, such as the flute or the harp, do not give distinct notes, how will anyone know what is played? And if the bugle gives an indistinct sound, who will get ready for battle? So with yourselves, if with your tongue you utter speech that is not intelligible, how will anyone know what is said? For you will be speaking into the air. There are doubtless many different languages in the world, and none is without meaning, but if I do not know the meaning of the language, I will be a foreigner to the speaker and the speaker a foreigner to me. So with yourselves, since you are eager for manifestations of the Spirit, strive to excel in building up the church. Therefore, one who speaks in a tongue should pray for the power to interpret. (1 Cor. 14:6-13 ESV)
Next, Paul gives two examples to illustrate why speaking in tongues does not edify the church. The first example is from the use of musical instruments. The second example is from foreign languages. In each case, the person hearing must recognize what is played or what is spoken. Thus, Paul is illustrating that in order for something to edify the church, it must at least be understood by the church. Apparently, the people in Corinth could not understand the tongues that were being spoken (unless they were interpreted). Because other believers could not understand the tongues, then believers should not “strive to” speak in tongues during their meetings. Instead, they should strive for those gifts which build up (edify) the church. Notice that in this section, the ideas of benefiting and edification are paralleled in vs. 6 and vs. 12 respectively.
Section 3 – vv. 14 -19 – Instructing others is better than edifying yourself
For if I pray in a tongue, my spirit prays but my mind is unfruitful. What am I to do? I will pray with my spirit, but I will pray with my mind also; I will sing praise with my spirit, but I will sing with my mind also. Otherwise, if you give thanks with your spirit, how can anyone in the position of an outsider say “Amen” to your thanksgiving when he does not know what you are saying? For you may be giving thanks well enough, but the other person is not being built up. I thank God that I speak in tongues more than all of you. Nevertheless, in church I would rather speak five words with my mind in order to instruct others, than ten thousand words in a tongue. (1 Cor. 14:14-19 ESV)
In this section, Paul once again emphasizes the importance of building up other people instead of building up the individual. It seems in this section that Paul is equating praying in his spirit to praying in a tongue. It is possible then, that he is also equating singing praise in his spirit to singing praise in a tongue, but this is not explicit. Similarly, he could also be equating giving thanks with his spirit to giving thanks in a tongue. Many people use these phrases to associate speaking in tongues with prayer. This is possible, but it is not necessary. It could also be that someone can pray in tongues and speak in tongues (different ways to exercise the gift of tongues). It is important to recognize that Paul de-emphasizes the benefit that the tongues speaker (prayer, singer) receives in order to emphasize benefits that other people receive. For Paul, speaking in tongues is good, but when the church gathers, anything that builds up other people is better.
Section 4 – vv. 20-25 – Signs for believers and unbelievers
Brothers, do not be children in your thinking. Be infants in evil, but in your thinking be mature. In the Law it is written, “By people of strange tongues and by the lips of foreigners will I speak to this people, and even then they will not listen to me, says the Lord.” Thus tongues are a sign not for believers but for unbelievers, while prophecy is a sign not for unbelievers but for believers. If, therefore, the whole church comes together and all speak in tongues, and outsiders or unbelievers enter, will they not say that you are out of your minds? But if all prophesy, and an unbeliever or outsider enters, he is convicted by all, he is called to account by all, the secrets of his heart are disclosed, and so, falling on his face, he will worship God and declare that God is really among you. (1 Cor. 14:20-25 ESV)
This is a difficult section. I have read many interpretations of this passage, but I have not seen anything that seems to take everything into account. Instead of explaining it (because I’m still trying to understand it), I want to point out a few things that Paul tells us in this passage. 1) Prophecy and tongues have different purposes and are for different audiences. 2) Uninterpreted tongues is neither for believers nor unbelievers during the meeting of the church. 3) During the meeting of the church, unbelievers will not understand tongues. 4) During the meeting of the church, unbelievers will understand prophecy, and God can use prophecy to convict and convert unbelievers.
In these three sections (vv. 6-25), Paul continues to emphasize that he is discussing spiritual gifts within the context of the gathered church. He continues to recognize that all spiritual gifts are valid and all are beneficial, but when the church is meeting, it is important that believers only exercise those gifts which benefit others. Spiritual gifts (such as uninterpreted tongues) which only benefit the one exercising the gift should not be exercised when the church is gathered together.
Series on 1 Corinthians 14:
Prologue 1 – What do we do with 1 Corinthians 14?
Prologue 2 – 1 Corinthians 14 and the Leadership
Context & Verses 1-5 – Summary of 1 Corinthians 14 – Part 1
Verses 6-25 – Summary of 1 Corinthians 14 – Part 2
Verses 26-40 – Summary of 1 Corinthians 14 – Part 3
Concluding Remarks – Summary of 1 Corinthians 14 – Part 4
Summary of 1 Corinthians 14 – Part 1
I intended last week’s post on 1 Corinthians 14 to be a stand-alone post (see “What do we do with 1 Corinthians 14?“). However, there were several good questions in the comments, so I thought I would respond further. Last Friday, in response, I asked some questions about “1 Corinthians 14 and Leadership“. This week, I plan to post a summary of 1 Corinthians 14 in order to explain how I interpret that passage of Scripture. I originally wrote the summary as one post, but it was much too long. So, I’ve broken it into four parts. In this first part, I want to examine the context of 1 Corinthians 14, and discuss the first five verses of the chapter.
First, remember that 1 Corinthians 14 does not stand alone. It is part of three chapters that Paul wrote to the church in Corinth in order to answer their question(s) about spiritual gifts: “Now concerning spiritual gifts, brothers, I do not want you to be uninformed [or, ignorant].” (1 Cor. 12:1) At the conclusion of these three chapters, Paul returns to the idea of ignorance: “If anyone does not recognize this [or, is ignorant], he is not recognized [or, he is ignored].” (1 Cor. 14:38) Thus, it appears that in these three chapters, Paul tells the Corinthians what they need to know about spiritual gifts (i.e. so that they won’t be ignorant).
Also, there is something very interesting about 1 Corinthians 12-14. In chapters 12 and 13, there is only one imperative (command) which is found at the end of chapter 12: “But earnestly desire the higher [or, greater] gifts.” (1 Cor. 12:31) This command is then repeated and expanded at the beginning of chapter 14: “Pursue love, and earnestly desire the spiritual gifts, especially that you may prophesy.” (1 Cor. 14:1) Thus, 1 Corinthians 13 does seem to be a parenthetical statement in this passage. This does not mean that 1 Corinthians 13 is unimportant – it is extremely important. Instead, it indicates that the command in 1 Cor. 12:31 is interrupted, then continued in 1 Cor. 14:1.
So, chapters 12-14 contain only 1 command which is interrupted then continued in chapter 14. But, chapter 14 includes 21 commands – 17 of the commands are found in the last half of chapter 14. Thus, chapter 14 appears to be an application of chapters 12 and 13. Is this application for everyone at all times, or is it simply for the church at Corinth? In order to determine that, we should examine the specific way that Paul applies his teaching on spiritual gifts. Now… on to the summary.
Section 1 – vv. 1-5 – Application of spiritual gifts when the church gathers
Pursue love, and earnestly desire the spiritual gifts, especially that you may prophesy. For one who speaks in a tongue speaks not to men but to God; for no one understands him, but he utters mysteries in the Spirit. On the other hand, the one who prophesies speaks to people for their upbuilding and encouragement and consolation. The one who speaks in a tongue builds up himself, but the one who prophesies builds up the church. Now I want you all to speak in tongues, but even more to prophesy. The one who prophesies is greater than the one who speaks in tongues, unless someone interprets, so that the church may be built up. (1 Cor. 14:1-5 ESV)
In this section, Paul begins to apply his teaching about spiritual gifts. Specifically, we see three phrases that tell us that the context for this application is the meeting of the church: “speaks to people”, “builds up the church”, and “so that the church may be built up”. Some suggest that Paul is being sarcastic when he says, “The one who speaks in a tongue builds up himself.” However, there is no change between this phrase and the next: “[B]ut the one who prophesies builds up the church.” They are parallel statements. Neither appears to be sarcastic. Speaking in tongues does build up the person speaking, but exercising that gift without interpretation does not edify anyone else. Since the context is the meeting of the church, edifying others should be the focus. Therefore, prophesy is better than speaking in tongues. By extension, exercising any gift that edifies others would be better than exercising any other gift that does not edify others.
Remember that Paul has already said that speaking in tongues is a gift from the Spirit given by the will of the Spirit. However, in these first five verses of 1 Corinthians 14, Paul begins to teach that there are situations where it is not prudent to exercise some spiritual gifts. For example, in the context of the gathering of the church, believers should not exercise speaking in tongues unless there is also interpretation. Paul does not say that believers should never speak in tongues. Instead, in this chapter, he is instructing them how to apply his teachings about spiritual gifts when the church is meeting together.
Thus, this is also the context in which we should apply this passage. As the church meets together today, the people should consider Paul’s instructions. Are they exercising gifts that edify other people? We should keep this context in mind as we study the remainder of this chapter.
Series on 1 Corinthians 14:
Prologue 1 – What do we do with 1 Corinthians 14?
Prologue 2 – 1 Corinthians 14 and the Leadership
Context & Verses 1-5 – Summary of 1 Corinthians 14 – Part 1
Verses 6-25 – Summary of 1 Corinthians 14 – Part 2
Verses 26-40 – Summary of 1 Corinthians 14 – Part 3
Concluding Remarks – Summary of 1 Corinthians 14 – Part 4
Sabado, el Cinco de Mayo
Last night, several friends once again joined us at our home. We’ve been meeting together with different friends on Saturday evenings to share a meal and to encourage one another and build one another up toward maturity in Christ. (If you are interested, here are a few posts that describe some of our other Saturday evening get-togethers: “Fellowship of Faith…“, “S-A-T-U-R-D-A-Y Night…“, “Another Saturday Night…“, “Saturday Night’s Alright for … Friends“, and “Saturday Night…“)
After eating and several very good conversations between small groups and individuals, we sang a few songs that some of the children suggested: “In Christ Alone” was first. Then, in honor of Cinco de Mayo, we sang a few songs in Spanish. Then, a four year old led us in singing the chorus of “ABC” by the Jackson Five. That was a great moment!
Renata from “Nurturing Notes” asked the group a question she had asked on her blog: “How do you define ‘a good mother’?” I’ve always appreciated Renata’s honesty and openness as she shares her struggles as a mother of three young children. I gave my answer to her question: any person’s goodness is directly related to how they reflect God (see a more extensive answer in this comment on her blog). Leah, from “Our Payneful Memories“, shared some things that she learned while visiting Walt Disney World: some things about herself, and some things about other parents.
Another brother shared a teaching from Hebrews. I really appreciated this teaching. I could tell that he was teaching something that God was teaching him. He didn’t have all the answers, but he was asking questions, and God was answering him. For the most part, the teaching dealt with obedience. This turned out to be the theme for the remainder of the evening as we all talked about obedience from many different perspectives.
Toward the end of the evening, after some people had left (we don’t have an ending time), some of us continued talking… this time, we talked about grace. Specifically, do we truly understand grace? I know, for me, I often act externally in ways that are contrary to the way I feel internally. Sometimes I “fake” Christ-likeness in order to make other people think I am more mature that I really am. All the while, I know that this is not what I am truly like on the inside. Yes, I am maturing, but perhaps not as much as my “behavior” suggests. Am I the only one that does this? Well, according to my friends, I am not. Why do we do this? Perhaps we are afraid that others will not accept us as we really are, because we know that we would not accept someone who acted that way. Thus, we do not understand grace. Grace says that God accepts us as we are – and, he knows the truth, not the “fake behavior” that we show to other people. No, God does not leave us as we are, but He does meet us there. So, I need to understand grace more. I need to understand both the grace that God shows me, and the grace that I should show to others.
What do we do with 1 Corinthians 14?
This fall I am planning to take a seminar in NT Greek Linguistics. For one of the requirements for this seminar, I hope to examine the structure of 1 Corinthians chapters 12 through 14. Recently, in a discussion in Steve Sensenig’s blog (“Theological Musings“), a discussion about music turned to the question of 1 Corinthians 14 (see “I’ve been interviewed by the iMonk“).
I see 1 Corinthians 14 as very important for the church – both for the church in the first century and for the church in the twenty-first century. In fact, this is the only glimpse that Scripture gives us into the meeting of the early church. Were there problems at Corinth? Certainly. Was Paul correcting problems? Probably. However, it also seems that he was laying down some foundational concepts for a church gathering.
For example, consider the following commands from 1 Corinthians 14 (ESV) – imperatives are highlighted:
Pursue love, and earnestly desire the spiritual gifts, especially that you may prophesy. (vs. 1)
So with yourselves, since you are eager for manifestations of the Spirit, strive to excel in building up the church. (vs. 12)
Brothers, do not be children in your thinking. Be infants in evil, but in your thinking be mature. (vs. 20)
What then, brothers? When you come together, each one has a hymn, a lesson, a revelation, a tongue, or an interpretation. Let all things be done for building up. (vs. 26)
If any speak in a tongue, let there be only two or at most three, and each in turn, and let someone interpret. (vs. 27)
But if there is no one to interpret, let each of them keep silent in church and speak to himself and to God. (vs. 28)
Let two or three prophets speak, and let the others weigh what is said. (vs. 29)
If a revelation is made to another sitting there, let the first be silent. (vs. 30)
… the women should keep silent in the churches. For they are not permitted to speak, but should be in submission, as the Law also says. (vs. 34)
If there is anything they desire to learn, let them ask their husbands at home. For it is shameful for a woman to speak in church. (vs. 35)
If anyone thinks that he is a prophet, or spiritual, he should acknowledge that the things I am writing to you are a command of the Lord. (vs. 37)
So, my brothers, earnestly desire to prophesy, and do not forbid speaking in tongues. (vs. 39)
But all things should be done decently and in order. (vs. 40)
Now, many of these commands are conditional: i.e. the prophet who is speaking should be silent IF a revelation is made to another (vs. 30). For now, let’s only consider those commands that are not conditional. How do we deal with these commands? At this point, many people point to the difference between the “regulative principle of worship” and the “normative principle of worship”. Let’s look at each of these principles. (By the way, I do not understand “worship” here in the sense of “worship service”, but in the sense of living a life in obedience to God. In other words, these principles answer the question, “What should we do to please God in our lives?”)
According to the “regulative principle of worship“, “only those elements that are instituted or appointed by command or example in the Bible are permissible in worship”. If God commands something in Scripture, then this command should be obeyed. If God does not command something, then that is prohibited.
According to the “normative principle of worship“, anything that is not prohibited by Scripture is allowed. Only things that God prohibits in Scripture is prohibited. Thus, according to the normative principle, there are more things allowed than using the regulative principle.
Apparently, there is a new (to me) principle called the “informed principle of worship”. According to this principle, “what is commanded in Scripture regarding worship is required, what is prohibited in Scripture regarding worship is forbidden, what is not prohibited in Scripture regarding worship is permissible, but only if properly deduced from proper application of Scripture using good and necessary consequence”. This seems to be a position that is somewhere between the regulative principle and the normative principle.
There is something common to each of these three “principles”: if something is commanded by God through Scripture, then believers are required to obey those commands. This is true for those who hold to the “regulative principle”, the “normative principle”, and the “informed principle”.
So, that brings us back to 1 Corinthians 14. What do we do with these unconditional commands (not an complete list)? “Strive to excel at building up (edifying) the church” (vs. 12). “Let all things be done for building up (edification)” (vs. 26). “Let two or three prophets speak, and let the others weigh what is said” (vs. 29). “So, my brothers, earnestly desire to prophesy, and do not forbid speaking in tongues” (vs. 39). According to the regulative principle, the normative principle, and the informed principle, these commands should be obeyed by believers.
It would seem, in fact, from the context of this passage, that in order for church gatherings to be “decent and in order” (vs. 40), we should obey all of these commands, since this is how Paul described “decently and in order”. So, what do we do with 1 Corinthians 14?
Series on 1 Corinthians 14:
Prologue 1 – What do we do with 1 Corinthians 14?
Prologue 2 – 1 Corinthians 14 and the Leadership
Context & Verses 1-5 – Summary of 1 Corinthians 14 – Part 1
Verses 6-25 – Summary of 1 Corinthians 14 – Part 2
Verses 26-40 – Summary of 1 Corinthians 14 – Part 3
Concluding Remarks – Summary of 1 Corinthians 14 – Part 4
Ephesians 4:7-16 and Consistency…
In my three previous posts, I have been discussing Ephesians 4:7-16 (“Ephesians 4:11 and the Five-Fold Ministry“, “Ephesians 4:12 and Equipping Ministries“, and “Ephesians 4:7-16 and the Growing Church“). In this post, I am going to examine some of my previous statements concerning Ephesians 4:7-16 with reference to other passages of Scripture. In other words, I am going to ask this question: Are my conclusions consistent with other passages of Scripture?
First, based on Ephesians 4:7, I stated, “God works through different people in different ways according to his grace and Christ’s measure”. This is straightforward, and few disagree with this statement. But, there are a few parallel passages that teach the same thing. For example, the first part of Romans 12:6 says, “Having gifts that differ according to the grace given to us…” (Romans 12:6a ESV) Once again, we see that different people are given different gifts according to God’s grace. Similarly, 1 Corinthians 12:4-6 state in three different ways that there are “varieties” of gifts all given by the same Triune God.
Second, based on the emphasis beginning in Ephesians 4:8 and continuing through 4:16, I concluded that Paul was emphasizing Jesus’ giving instead of emphasizing specific gifts. I said, “The emphasis is firmly placed on Christ and the affects of his giving”. This can also be seen in 1 Corinthians 12, specifically in the passage I mentioned earlier:
Now there are varieties of gifts, but the same Spirit; and there are varieties of service, but the same Lord; and there are varieties of activities, but it is the same God who empowers them all in everyone. To each is given the manifestation of the Spirit for the common good. To one is given through the Spirit the utterance of wisdom, and to another the utterance of knowledge according to the same Spirit, to another faith by the same Spirit, to another gifts of healing by the one Spirit, to another the working of miracles, to another prophecy, to another the ability to distinguish between spirits, to another various kinds of tongues, to another the interpretation of tongues. All these are empowered by one and the same Spirit, who apportions to each one individually as he wills. (1 Corinthians 12:4-11 ESV)
While volumes have been written identifying the various gifts listed in verses 8-10 and how people with those gifts should function, this is not the author’s purpose. In fact, Paul does not identify how each gift functions. Instead, he emphasizes that it is God Himself (through the Spirit) who gives the gifts. In these eight verses, Paul states that God gives the gifts for His purposes nine distinct times. Once again, we see that the emphasis is not on the gifted individuals nor on the functioning of those individuals. Instead, Paul consistently emphasizes that gifts and gifted individuals are given by Christ or the Spirit in order to carry out His will and His purposes.
Third, I suggested that the individuals listed in Ephesians 4:11 do not represent offices or positions in the church, but instead represent examples of gifted individuals. This is probably the most controversial point of my interpretation of Ephesians 4:7-16. I do not expect to convert anyone to my position, but I will attempt to explain my position. My request to those who disagree: Please try to understand what I am saying before you begin arguing against me.
Notice that in 1 Corinthians 12:28-30, Paul easily transitions from gifted individuals to the gifts themselves:
And God has appointed in the church first apostles, second prophets, third teachers, then miracles, then gifts of healing, helping, administrating, and various kinds of tongues. Are all apostles? Are all prophets? Are all teachers? Do all work miracles? Do all possess gifts of healing? Do all speak with tongues? Do all interpret? (1 Corinthians 12:28-30 ESV)
Why do we see some of these as offices or positions, but not others? If we have an office of apostle, why not an office of helping? If teachers represent a certain position in the church, why not a position of interpreter?
Consider, instead, the possibility that God worked through individual believers according to His will and for His purposes (as we have seen previously, and as Paul emphasized in an earlier passage in 1 Corinthians 12). It is the working of God (manifestation of the Spirit) that is recognized as specific giftings, not particular inate abilities within the individuals themselves. God could use some as apostles, others through gifts of healing, others with gifts of teachings, and others as interpreters. This says nothing about the individuals themselves; instead, it speaks about the working of God. Thus, a “teacher” is simply a believer through whom the Spirit normally teaches other believers. An “interpreter” is simply a believer through whom the Spirit normally manifests Himself through interpreting tongues. This does not require a special office or position. It does, however, require God to work through individuals as He Himself chooses.
This also helps explain why (in just a few paragraphs) Paul instructs the believers in Corinth that they all have the ability to prophesy: “For you can all prophesy one by one, so that all may learn and all be encouraged.” (1 Corinthians 14:31 ESV) The gift of prophecy is not relegated to those who hold an office or position of prophet. All believers have the potential of prophesying, if God wills to prophesy through them. (By the way, in case someone wants to make a distinction between “prophet” and “prophecy”, please notice that Paul does not make the same distinction. Instead, he closely connects “prophet”, “prophecy”, and “revelation” in 1 Corinthians 14:29-32.) The prophet is the one who prophesies, not the one who holds a particular office or position. The same could be said for apostles, evangelists, pastors, teachers, etc.
Finally, based on Ephesians 4:16, I concluded that the body will only grow (as Christ desires it to grow) if each believer functions as he or she is gifted by Christ. I said, “In fact, the last verse emphasizes and double emphasizes that it is the proper working of each part of the body that is necessary for the body to grow”. Most would agree with this point as well, but I want to empahsize one thing in particular. According to Scripture no gift or grouping of gifts are more important than any other gift or grouping of gifts. Instead, every individual (as gifted by God) is necessary for the proper functioning and growth of the body.
Again, 1 Corinthians 12 is the best parallel for this (1 Corinthians 12:12-27). Not only does Paul recognize the importance of each “member” of the body of Christ (foot, hand, ear, eye metaphorically), he also teaches us that those gifts that seem less important – from a human viewpoint – are actually more important from God’s viewpoint:
On the contrary, the parts of the body that seem to be weaker are indispensable, and on those parts of the body that we think less honorable we bestow the greater honor, and our unpresentable parts are treated with greater modesty, which our more presentable parts do not require. But God has so composed the body, giving greater honor to the part that lacked it, that there may be no division in the body, but that the members may have the same care for one another. (1 Corinthians 12:22-25 ESV)
Notice specifically that God Himself deems of greater honor those parts of the body that seem to be weaker, dispensable, and less honorable to us. This turns human thinking about importance and leadership on its head.
All members of the body of Christ should recognize that they were placed in the body and gifted by God Himself to carry out His will. No one is indispensable; no one is less important. Instead, every believer should function as gifted by God. If those gifted as apostles and evangelists are functioning, but those gifted as healers and interpreters are not, then the body will not grow as God planned. If those gifted as prophets and pastors and teachers are functioning, but those gifted as helpers, tongues speakers, and miracle workers are not, then the body will not be edificed toward maturity in Christ. Every member of the body is placed in the body by God to function as the Spirit gifts, enables, and empowers.
Hopefully, even those who disagree with me at certain points will recognize that I have attempted to be consistent in my understanding of Scripture. More importantly, this is not an academic exercise for me. Because of these teachings and others, I treat everyone within the body of Christ (regardless of abilities, talents, or gifts) as equally important and necessary. I have been chosen as an elder, but I do not see myself, my gifts, my abilities, or even my opinions as more important or more correct that anyone else’s. God can use my nine year old daughter and sister in Christ to edify me and others just as He can use me.
As always, I know that I am fallible, and I know that I am still learning. I welcome any questions or comments.
Ephesians 4:7-16 Series:
1. Ephesians 4:11 and the Five-Fold Ministry
2. Ephesians 4:12 and Equipping Ministry
3. Ephesians 4:7-16 and the Growing Church
4. Ephesians 4:7-16 and Consistency
Ephesians 4:7-16 and the Growing Church…
In my last two posts (“Ephesians 4:11 and the Five-Fold Ministry” and “Ephesians 4:12 and Equipping Ministries“) I argued from the basic structure of the Greek sentence that Paul was not specifying a special group of five leaders who job was to equip the church. Because of these posts, several have asked me to post my interpretation of Ephesians 4:11-12. In order to do so, I believe we must look at the passage in context.
Paul begins this section of Ephesians (that we call chapter 4), by encouraging believers to deal with one another in humility and gentleness and patience in order to “maintain the unity”. What unity is Paul talking about? He explains that we are united in one body, one Spirit, one hope, one Lord, one faith, one baptism, and one God. This is the foundation of our unity. From this starting point of unity, Paul writes:
But grace was given to each one of us according to the measure of Christ’s gift. Therefore it says, “When he ascended on high he led a host of captives, and he gave gifts to men.” ( In saying, “He ascended,” what does it mean but that he had also descended into the lower parts of the earth? He who descended is the one who also ascended far above all the heavens, that he might fill all things.) And he gave the apostles, the prophets, the evangelists, the pastors and teachers, to equip the saints for the work of ministry, for building up the body of Christ, until we all attain to the unity of the faith and of the knowledge of the Son of God, to mature manhood, to the measure of the stature of the fullness of Christ, so that we may no longer be children, tossed to and fro by the waves and carried about by every wind of doctrine, by human cunning, by craftiness in deceitful schemes. Rather, speaking the truth in love, we are to grow up in every way into him who is the head, into Christ, from whom the whole body, joined and held together by every joint with which it is equipped, when each part is working properly, makes the body grow so that it builds itself up in love. (Ephesians 4:7-16 ESV)
Beginning in verse 7, Paul recognizes that unity is not the same as uniformity. God works through different people in different ways according to his grace and Christ’s measure. “Measure” is an important word in this passage (μÎÏ„Ïον – metron), showing up in three important verses: 4:7, 13, 16. Also, the phrase “to each one of us” is important: it is fronted in the Greek text, showing the author’s emphasis.
Next, in verse 8, Paul quotes Psalm 68:18 in order to demonstrate Christ’s right to distribute gifts. In this quote (and in the explanation that follows in the next two verses), Christ is described as a victorious conqueror. As a conqueror, he has the right to the spoils and to distribute those spoils as he sees fit. Thus, Christ (the one who descended and ascended) has the right to distribute gifts according to his measure.
In the next two verses, Paul connects the “ascending” in verse 8 to Jesus’ incarnation (descension) and ascension. In verse 10 especially, the subject changes to focus on the work of Jesus. Christ is “He who descended” and “who also ascended”, and he does this for a particular purpose: “that he might fill all things”. This is very important: Christ does not give gifts so that the gifts might fill all things, or that the gifted individuals might fill all things. Instead, Christ ascended and gives gifts so that he himself might fill all things.
Paul continues to focus on the work of Christ in verse 11. This verse begins a sentence that continues through the end of verse 16. Specifically, the verse and sentence begins with the (unnecessary) nominative third person pronoun “he” (αυτος). This pronoun is unnecessary (and rarely used in Ephesians) because the pronoun is already built into the verb “gave” (εδωκεν – aorist active indicative 3rd person singular from διδωμι). Because of this, some English translations begin the verse “he himself gave” (NKJV) or “it was he who gave” (NET, NIV) in order to show the emphasis. Paul lists four groups gifted individuals (apostles, prophets, evangelists, and pastors and teachers) whom Christ gives. (I will discuss this gifted individuals after I finish interpreting this passage.)
Why does Christ give? In verse 12, Paul says that Christ gives for the purpose or result of the equipment, training, or preparation of the saints. Similarly, the following two prepositional phrases (“for the work of ministry/service” and “for building up/edification of the body of Christ”) could demonstrate the purpose or result of Christ’s giving. However, since these two phrases begin with a different prepostion than the phrase “to equip the saints”, this preposition could indicate a frame of reference. Thus, Paul could be saying that Christ gives for the purpose or result of the work of service and the edification of the body, or he could be saying that Christ gives with reference to the work of service and the edification of the body. Either way, any “work of service” or “edification of the body” is carried out only because of Christ’s giving, not because of the people themselves.
Verse 13 begins with a conjunction: “until”. From this we see that the author continues to point back to the beginning of this sentence: “And he gave… until”. There is a point at which Christ will stop giving. What is that point? Notice there is a change of subject for this clause. Now the subject is Paul and other believers: “we all”. Christ will stop giving when “we all” reach (“attain to”) at least three things: 1) unity, 2) perfection/completion, and 3) the measure of Christ himself. (This is the second use of the term μÎÏ„Ïον (metron – “measure”). Christ not only “measures” the gifts that he gives (vs. 7), he is also the “measure” of the perfection to which we are being changed.)
Verse 14 begins with another conjunction that relates back to the beginning of the sentence in verse 11: “And he gave… in order that”. We are not yet perfect, but we may no longer be children. Because Christ gives, we are being matured such that we no longer are affected by the storms of this world. The “storms” that concern Paul most are the “cunning, crafty, deceitful” teachings of other humans. As we mature through the gifts that Christ gives, we grow beyond being affected by this type of deceit.
In verse 15, Paul continues the clause that he began in verse 14. This is still part of the same sentence that started in verse 11: “And he gave… in order that we might no longer be children… but [in order that] we might grow…” In this verse, we begin to understand how Christ’s gift move us from being children to the perfection and maturity that is measured by Christ. We begin by being truthful in love. As we grow into the head – that is Christ – something else begins to happen that is further explained in verse 16.
In the final verse of this section (vs. 16), we see that our goal is to grow into the head (Christ) by working from the head (Christ). As each part of the body does its share (literally: “according to the working in the measure of each one’s part”), the body grows into Christ. Here is the third use of the term μÎÏ„Ïον (metron – “measure”). No only does Christ “measure” the gifts that he gives, and not only is Christ the “measure” of our growth, Christ also “measures” the part that each person plays in the growth of the body.
Specifically, each person has a part to play in order for the body to grow. In fact, this verse states this emphatically twice (double emphasis): “joined and held together by every joint” and “when each part is working properly”.
So, in this passage, the emphasis is firmly placed on Christ and the affects of his giving, not on the function of certain parts of the body of Christ. In fact, the last verse emphasizes and double emphasizes that it is the proper working of each part of the body that is necessary for the body to grow. Is it necessary for apostles, prophets, evangelists, pastors, teachers, etc. to function properly in order for the body to grow? Yes, absolutely! But, this is not because they are special parts of the body, but because that are parts of the body. Every part of the body must function properly in Christ in order for the body to grow. There are not any unnecessary parts nor are there any unimportant parts in the body of Christ.
Therefore, when I look at the list of gifted individuals (see, I told you I would get back to them!) in Ephesians 4:11, in the context of this entire passage and especially in the context of the long sentence that runs from 4:11-16, I do not see a list of special Christian leaders. In fact, seeing these gifted individuals as special leaders would be contrary to the entire passage. Instead, it seems to me that in Eph 4:11, Paul is simply listing examples of gifted individuals that Christ gives to the church. These individuals, and all other believers, must function as they are gifted in order for the church to be edified. 1 Corinthians 12 (especially 1 Cor. 12:28-30) shows that Paul can easily shift from gifts (as in Eph 4:7-10; 1 Cor 12:28b;30) to gifted individuals (as in Eph 4:11; 1 Cor 12:28a;29).
What do I make of the combination “pastors and teachers” in Eph. 4:11? I do not have to make anything of this. Simply, Paul is pointing to individuals who are gifted both with pastoring and teaching. Paul is not saying that all pastors are teachers; nor is he saying that all teachers are pastors. These arguments may be made based on other passages of Scripture, but that is not Paul’s point here. Instead, just as some people are gifted by Christ as apostles, others are gifted as prophets, others are gifted as evangelists, and still others are gifted as pastors and teachers.
What is important is that those who are gifted as apostles must function as apostles in order for the church to be edified. Those who are gifted as prophets must function as prophets in order for the church to grow. Those who are gifted as evangelists must function as evangelists as Christ himself has measured their part. Those who are gifted as pastors and teachers must function as pastors and teachers in order for the church to mature toward Christ-likeness. These gifted individuals and all gifted believers edify the church when they do their part – gifted, empowered, and enabled by Christ himself. Christ equips believers to edify the church.
Yes, I believe these giftings are still necessary today, but that belief has little to do with this passage (I have already mentioned something of this in 4:13 with the conjunction “until”). Instead, I do not see any indication elsewhere in Scripture that any gifting has stopped. I do believe that gifting will stop eventually, but that time (the time of perfection – Eph 4:13; 1 Cor 13:10) has not occurred yet.
I have tried to start with the text of Scripture and what the text actually says. I have based my interpretation on that text. Do I have preconceptions coming into this text? Certainly. Am I open to correction? Yes, I am open to correction as explained from the text itself. Do I believe that the Holy Spirit aids me in understanding these texts? Absolutely! As important, if not more important, I also rely on the Spirit to enable me and convict me to LIVE these texts. I have tried to live what I believe here and elsewhere in Scripture. Does that mean that I am always right? No, the Spirit is infallible, but I am not. I know that this interpretation will not satisfy everyone. I’m okay with that, and I would welcome any comments.
Ephesians 4:7-16 Series:
1. Ephesians 4:11 and the Five-Fold Ministry
2. Ephesians 4:12 and Equipping Ministry
3. Ephesians 4:7-16 and the Growing Church
4. Ephesians 4:7-16 and Consistency
Ephesians 4:12 and Equipping Ministries
In a previous post, I suggested from the grammar and syntax of Ephesians 4:11 that there are only four “items”, which precludes a “five-fold ministry” (see “Ephesians 4:11 and the Five-Fold Ministry“). The “five-fold ministry” is often said to be distinct from other types of “ministry” because only the “five-fold ministry” are given the responsibility of “equipping” the church. In this post, I hope to look at the “equipping” that is listed in Ephesians 4:12. Once again, let’s begin with the Greek text:
Ï€Ïος τον καταÏτισμον των αγιων εις εÏγον διακονιας εις οικοδομην του σωματος του ΧÏιστου
Here is the translation of Ephesians 4:11-12 in the ESV:
And he gave the apostles, the prophets, the evangelists, the pastors and teachers, to equip the saints for the work of ministry, for building up the body of Christ… (Ephesians 4:11-12 ESV)
From this translation, it does appear that the apostles, prophets, evangelists, etc. function to equip the saints. There is a problem with this view though: the phrase Ï€Ïος τον καταÏτισμον which is translated in the ESV as what looks like an infinitive (“to equip”), is actually a prepositional phrase: the preposition Ï€Ïος (“to”or “toward”) combined with the noun τον καταÏτισμον which has various glosses.
(As an aside, the prepositional phrase actually includes at least the following words των αγιων — “of the saints”. The prepositional phrase may include more of the sentence. However, a prepositional phrase always includes at least a preposition and a noun. So, for the sake of simplification, I am only going to discuss the basic prepositional phrase Ï€Ïος τον καταÏτισμον.)
Before I discuss the meaning of the noun τον καταÏτισμον, it is important to note the use of the entire prepositional phrase, Ï€Ïος τον καταÏτισμον. To begin with, what is a prepositional phrase? Daniel Wallace, in Greek Grammar Beyond the Basics, says, “Prepositions are, in some respects, extended adverbs. That is, they frequently modify verbs and tell how, when, where, etc. But, unlike adverbs they govern a noun and hence give more information than a mere adverb can.” [356] Thus, the prepositional phrase Ï€Ïος τον καταÏτισμον functions in the sentence as an adverb, modifying or further explaining a verb in the sentence. Within the prepositional phrase itself, the preposition Ï€Ïος explains how the verb in the sentence is connected to the noun of the prepositional phrase, τον καταÏτισμον.
So, the preposition Ï€Ïος works to connect τον καταÏτισμον to the verb. But what is the verb? To find the verb, we must go back to the beginning of Eph. 4:11: και αυτος εδωκεν – “And he himself gave”. “Gave” is the verb of this sentence. Therefore, the prepositional phrase modifies this verb, not the objects of the verb. Furthermore, the preposition Ï€Ïος explains how the verb “gave” is connected to the noun τον καταÏτισμον.
In this case, the preposition Ï€Ïος is probably used to describe the purpose or result of Jesus’ “giving”. There are other usages of Ï€Ïος (spatial: toward, temporal: toward, opposition: against, or association: with). However, in this case purpose (for, for the purpose of) or result (so that, with the result that) is probably best. There does not seem to be a connection of space, time, opposition, or association in this sentence. Sometimes, it is difficult to distinguish between purpose and result; and sometimes it does not change the meaning significantly. At this time, I’m not going to attempt to differentiate between these two usages.
So far, we have seen that the prepositional phrase Ï€Ïος τον καταÏτισμον describes the purpose or the result of Jesus’ giving. This is significant. Because we can now see that the prepositional phrase does not identify the function of the gifted people that Jesus gives. In order to see this more clearly, consider the following sentences in which I have replaced the adverbial prepositional phrase with an adverb (Also, I shortened the list to make the sentences easier to read in English):
He himself gave apostles wisely.
He himself gave prophets abundantly.
He himself gave evangelists quickly.
The prepositional phrase Ï€Ïος τον καταÏτισμον in Eph. 4:12 modifies the verb “gave” in Eph. 4:11 in the same way that the adverbs “wisely”, “abundantly”, and “quickly” modify the verb “gave” in the sentences above. Neither “wisely”, nor “abundantly”, nor “quickly” describe the apostles, prophets, or evangelists. Instead, those adverbs tell us how Jesus gave.
Similarly, the adverbial prepositional phrase Ï€Ïος τον καταÏτισμον tells us for what purpose or for what reason Jesus gave: “for the equipping”, “for the purpose of preparation”, “with the result of training”. These glosses are highly confusing, because in English it appears that the author is saying that apostles equip, or prophets prepare, or evangelists train. As the apostles, prophets, evangelists, and pastors and teachers function, this will occur. But, this is not what Paul is telling us in Eph. 4:11-12. Instead, he is telling us that the saints are equipped, prepared, or trained because Jesus gave, not because apostles, prophets, evangelists, and pastors and teachers carry out their functions.
Why is this important? Because in this passage, Paul associated equipping with Jesus’ giving, not with the function of certain types of gifted individuals. There is no reason (in this passage) to limit Jesus’ ability to equip, prepare, or train the saints to the functioning of those listed in Eph. 4:11, just as there is no reason to limit the number of spiritual gifts to those listed in Romans 12:6-8, or to those listed in 1 Corinthians 12:8-10, or to those listed in 1 Corinthians 12:28-30. Each believer is Jesus’ gift to the church. Therefore, Jesus can and does work through all believers (through the gifting that He provides) in order to equip the church.
Ephesians 4:7-16 Series:
1. Ephesians 4:11 and the Five-Fold Ministry
2. Ephesians 4:12 and Equipping Ministry
3. Ephesians 4:7-16 and the Growing Church
4. Ephesians 4:7-16 and Consistency
Ephesians 4:11 and the Five-Fold Ministry…
I have read several books that discuss the “five-fold ministry”, taken from Ephesians 4:11. (Two important books that deal with “five-fold ministry” are Wolfgang Simson’s Houses that Change the World and Michael Frost and Alan Hirsch’s The Shaping of Things to Come.) According to the “five-fold ministry” concept, the list in this verse (apostles, prophets, evangelists, pastors, and teachers – sometimes called APEPT) represent five types of Christian leadership. I’m trying to be very broad in my terminology, because different authors use different words to describe the “five-fold ministry”. Some call them offices; some call them functions; some call them gifts.
At this point, I do not plan to discuss the purpose of the people listed in Ephesians 4:11 – that will come in a later post. Instead, I would like to focus on the number of “items” listed in the verse. Unfortunately, to make this point, I will have to include the Greek text:
και αυτος εδωκεν τους μεν αποστολους τους δε Ï€Ïοφητας τους δε ευαγγελιστας τους δε ποιμενας και διδασκολους…
A literal translation would be:
And he (himself) gave on the one hand the apostles, on the other hand the prophets, on the other hand the evangelists, on the other hand the pastors and teachers…
There are three reasons to see this as a list of four items instead of five.
First, the μεν … δε (men … de – “on the one hand … on the other hand”) conjunction pair works to separate this list into four distinct elements. When using the μεν … δε conjunction, it was perfectly acceptable to the Greeks to have more than two “hands”, but they still used the conjunction pair to mark off the items in the list. Today, in English, we use commas and conjunctions to do the same thing. By examining the μεν … δε … δε … δε construction in Ephesians 4:11, it seems that the author was pointing to four items.
Second, the author also uses the definite article τους (tous) to separate the items. Notice that in this verse, there are four uses of the definite article τους. The last two nouns (ποιμενας και διδασκολους – “pastors and teachers”) share a definite article. This shows a correlation between these two nouns that the author does not indicate between the other three nouns (αποστολους… Ï€Ïοφητας… ευαγγελιστας – “apostles… prophets… evangelists”) since each has its own definite article.
Third, according to Daniel Wallace in Greek Grammar Beyond the Basics, the combination of the μεν … δε conjunction pair with the definite article implies a mild contrast. [212-213] For this reason, many English versions translate this conjunction pair with the definite article as “some” and “others” (i.e. “some as apostles, others as prophets, others as evangelists, others as pastors and teachers). However, this “mild contrast” does not exist between the last two nouns (ποιμενας και διδασκολους – “pastors and teachers”). Instead, they are connected by a different conjunction (και) which is connective or correlative. So, the author is contrasting four distinct groups, with the fourth group containing two connected nouns.
In other words, I would contend that the grammar and syntax of Ephesians 4:11 would create a bulleted list as shown below:
- apostles
- prophets
- evangelists
- pastors and teachers
I am not asserting that a “pastor” and a “teacher” are the same thing. That is a completely different discussion. At this point, I am simply examining the grammar, syntax, and construction of the Greek text. It is my belief that the Spirit worked through the authors to produce the text as He desired. Thus, we can know the intention of the author by reading the text itself. Once we know what the text says, then we can begin to discuss what the text means.
Also, I am not asserting that these giftings no longer exist nor am I asserting that God no longer works through individuals as apostles, prophets, etc. Again, that is a separate discussion.
So, what is my assertion? There are four items listed in Ephesians 4:11. I think it is problematic to base the concept of a “five-fold ministry” on a list that only contains four items.
Ephesians 4:7-16 Series:
1. Ephesians 4:11 and the Five-Fold Ministry
2. Ephesians 4:12 and Equipping Ministry
3. Ephesians 4:7-16 and the Growing Church
4. Ephesians 4:7-16 and Consistency