Thinking about Spiritual Gifts
It seems that Andy from “aBowden Blog” is thinking about spiritual gifts. He has recently written two posts on the subject: “Speaking and Serving” and “Romans 12, continued.”
I’m glad to see that more and more believers are considering ways of allowing more believers to speak and serve when the church meets.
This is one of the questions that I asked Andy: How would you like to see other speaking and serving gifts (besides the pastor preaching a sermon) exercised when the church gathers? What do you say?
Not the gifts themselves
Here’s an interesting excerpt from Ben Witherington III (Conflict and Community in Corinth: A Socio-Rhetorical Commentary on 1 and 2 Corinthians, Grand Rapids: Eerdmans, 1995):
The flow of the arguments in chs. 12-14 [of 1 Corinthians] is from the general to the more specific. Ch. 14 now focuses on two spiritual gifts in particular: prophecy and tongues. We learn how disorder and division was created not by the gifts themselves, but by the way in which they were used. Not wishing to quench the Corinthians’ zeal for spiritual gifts and expression, Paul tries to concentrate their focus on the speech gift that, because it uses intelligible language, has the greater potential to unify the congregation: prophecy (274-275)
How can the way we use spiritual gifts today (not the gifts themselves) cause disorder or division in a church meeting?
Gifting vs. Office
Three years ago, I was attending the annual meeting of the Evangelical Theological Society in Washington D.C. I attended a presentation by Harold Hoehner on the topic of spiritual gifting vs. office. In response, I wrote a blog series describing and interacting with Hoehner’s view. (“Gifting vs. Office,” “Gifting vs. Office 2,” “Gifting vs. Office 3,” and “Gifting vs. Office 4.”) (By the way, I don’t like the term “office” when used in connection with the church. But, Hoehner used the term, so I used it in my series.) It’s interesting to see how some of my views and terminology has changed over the last three years. Here is that series:
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This is the first series of posts inspired by papers or conversations at the Evangelical Theological Society meeting this year. One of the first presentations that I heard was Harold W. Hoehner’s “Can a Woman be a Pastor-Teacher?” (If you can find this paper online, please let me know.) Apart from the provocative title, the content provided many opportunities for discussion. Hoehner’s premise was that we must not confuse spiritual gifting with office. Now, while I do not like the term “office”, I will use it for this discussion. His conclusion was that pastoring and teaching are both spiritual gifts, not offices. Since the Holy Spirit gifts different believers with different gifts, He may – and probably does – endow women with the gift of pastoring-teaching.
This series will center around the differences between gifting by the Spirit and office within the church. Is there a difference? Should someone holding a certain office always have certain gifts? Should someone with certain gifts always hold a certain office? If you think of other questions, please add them in the comments.
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Office
In Hoehner’s presentation at ETS (“Can a Woman Be a Pastor-Teacher”), he made a distinction between gifting by the Holy Spirit and holding an office in the church (Remember, I do not like the term “office”, but I’m using it here because Dr. Hoehner used it in his presentation.)
Hoehner suggested that an office can be recognized in Scripture when there are qualifications for holding that office. Therefore, he sees three distinct offices:
- Apostle (qualifications given in Acts 1:15-26)
- Elder/Bishop-overseer (qualifications given in 1 Timothy 3:1-7 and Titus 1:5-9)
- Deacon (possibly deaconess) (qualifications given in 1 Timothy 3:8-13)
Hoehner did not like to use the term “pastor” for the office of elder/bishop, because he says that “pastoring” is a Spiritual gift, not an office. However, it is interesting to note that he sees “apostle” as both an office and a gift, and “deacon” as an office and a gift (since “deacon” acutally means “servant”).
Are these “offices” in the church? Are there other “offices”? Is there a better term than “office”?
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At ETS this year, Harold Hoehner presented a paper titled “Can a Woman be a Pastor-Teacher?” He argued that there is a difference between gifting and office. Scripture designates an “office” (Remember, I do not like that term. I am using it because Hoehner used it.) by listing qualifications for the office. He recognizes apostle, elder/bishop, and deacon (possibly deaconness) as scriptural offices.
On the other hand, Hoehner argued that gifts are not given based on qualifications. Instead, gifts are given by the Holy Spirit to all believers. He recognizes all of items listed in Eph 4:11, 1 Cor 12, and Romans 12 to be spiritual gifts. Any believer may exercise his or her spiritual gift as sovereignly endowed by the Holy Spirit. According to Hoehner, Eph 4:11 lists individuals who are exercising their spiritual gifts, not offices. Therefore, any believer may have the gifting to operate as an apostle (not as the office of an apostle though), a prophet, an evangelist, or a pastor-teacher (not as the office of an elder/bishop though).
Is Hoehner correct that there is a difference between gifting and office? Could any believer possess any spiritual gifts? Is there any scriptural evidence that some categories of believers (women, for instance) will never be granted certain spiritual gifts (pastoring/teaching, for instance)?
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So far, I have attempted to explain Harold Hoehner’s view as he presented it in this paper given at ETS: “Can a Woman be a Pastor-Teacher?” Here is his argument in summary:
- Many misunderstandings (his estimate was 95%, I think) about women in ministry are caused by a blurring of the distinctions between spiritual gifts and offices.
- Scripture gives qualifications for offices. Qualifications are given for apostles, elder/ bishops, and deacons/deaconesses.
- Scripture does not give qualifications for gifts. Gifts are given according to the will of God through the Holy Spirit.
- Since there are no qualifications given for the list in Ephesians 4:11 (apostles, prophets, evangelists, and pastor-teachers), pastor-teachers are individuals endowed with spiritual gifts, not offices.
- Therefore, even if women cannot hold a certain office, they can be pastor-teachers if they are so gifted.
To be honest, I have no desire to discuss women in ministry. Instead, I would like to discuss his distinction between spiritual gifts and offices.
First, my understanding of spiritual gifts seems to differ slightly from Hoehner’s understanding. Spiritual gifts are given by the Holy Spirit, through believers, for the benefit of others (1 Cor. 12:7). Scripture does not indicate that believers are endowed with gifts for life, or that believers can recognize their particular gifts. The “name” of the gifts (i.e. serving, leading, teaching), seem to come from the benefit given to others. In other words, someone has the gift of teaching because what the Spirit does through them teaches others. It is possible that the Spirit could use the exact same actions/words to encourage others at the same time. Therefore, the gift is recognized as teaching for group 1, while it is recognized as encouragment for group 2. Yet, the Spirit is working through the same person’s words.
If this view is correct, then we should not emphasize that a person is “exercising” a certain spiritual gift. The person does not control whether or not, or how, the Spirit decides to work through them. Instead, as Peter says, the person should speak and/or act according to the will of God, and allow the Spirit to use those words/actions as He chooses.
I do recognize that there are people within Scripture that are called “teachers,” “prophets,” “servants,” etc. However, in my view, this is the recognition of others that these are the primary ways that the Spirit works through those individuals. Thus, for one known as a “teacher,” the Spirit normally uses that person’s words to teach others; therefore, other people recognize this and refer to him/her as a “teacher.”
This is illustrated in 1 Cor. 12-14. In 1 Cor. 12:29, Paul asks the question, “Are all prophets?”, expecting a negative answer: No, all are not prophets. Thus, Paul recognizes that, for certain believers, the Spirit regularly uses their words as words of prophecy. But, the Spirit does not normally work this way through everyone. Then, in 1 Cor. 14:31, Paul states, “For you can all prophesy one by one, so that all may learn and all be encouraged.” In this verse, Paul recognizes that, even though the Spirit may not normally use someone’s words as prophecy, that potential is always there, because the Spirit chooses how He will endow gifts according to His will.
I realize that this may seem pedantic. However, I think the distinction is important. Which is important: 1) I should teach others, or 2) I should speak as the Spirit leads me, even if no one “learns” from my words. I am not responsible for how others receive my words or actions; however, I am responsible for obeying God is everything that I do and say.
21st Century Church Contest Entries
Energion’s blogging/essay contest is finished. All the submissions are in, and the judging has begun. I know, because I’m one of the judges. Without giving away my preferences or rankings, I thought I would share some thoughts from each essay (in the order listed by Energion):
From A. Amos Love’s submission:
This congregation of “Disciples of Christ,†“the ekklesia of God,†“ sons of God,†will;
Forsake all…
Love not the world…
Love not their own life…
Just want to know Him…
Count all things but dung…
Always take the lower place…
Make themselves of no reputation…
From Arthur Sido’s submission:
Scripture does not lay out a specific, liturgical schedule of events to govern the lives of believers nor is one desirable. All too often we have tried to push Scripture aside when it comes to the gathering of the New Covenant people as the church and replaced it with our own pragmatic solutions, rituals and traditions which may bring us comfort and a sense of being religious but bring little glory to God. Isn’t bringing glory to God what the gathering of the church is supposed to be about?
From Lew Ayotte’s submission:
When the Assembly of Christ is about building one another up, not dividing over leaders or denominations, focused on recognizing their own leaders, they will inherently be about fulfilling the Great Commission. In fact, I believe following Jesus’ command here may be like second nature to them. They will see the world through His eyes instead of their own. As the Assembly of Christ, reaching our neighbors will not be based on a program, chant, or weekly exercise… it will be according to Christ’s example. Each member in the assembly will recognize their responsibilities, although different, each one has an extremely important role.
From David Blanton’s submission:
Finally, a Jesus Christ ministry cannot help but look like Christ Jesus, the only mirror that is worth measuring itself against. What did the Good Samaritan look like? The parable never gave the listener a physical description because it wasn’t important. The only radical ministry is the one that has Christ Jesus as its center, who said to love the Lord your God with all your heart, all your soul, all your strength, and all your mind. And love your neighbor as yourself. If a ministry does that, then it cannot help but look like a Jesus Christ ministry. Does the ministry look forward or backward or does it abstain from the obtuseness of looking anywhere but its center?
From Lionel Woods’ submission:
When the disciples met with Christ, He was modeling community before them. They asked “where are you staying†and He answered “come and seeâ€. From that day forward they lived in a community, sharing, eating, living amongst, and knowing one another. They would have looked at what we giggle at today as a cult. We think that type of life on life is appalling, idiotic, unnecessary, we believe that type of life is too radical, ridiculous, we cling on to our autonomy like it is a right, my friends it is not. We belong to a King. A King who has created us for this community a community to reflect who He is.
From James Lee’s submission:
This aptly demonstrates the need for our ministry to each other and provides a point of commonality that will equip us to be true salt and light in the world while loving each other. We cannot accomplish the tasks of discipleship and proclamation of the Gospel through political agendas, legislated morality, bully pulpits, and sectarian distinctions that scream we are right and you are wrong. We can only accomplish true ministry in this century through the power of Christ, His Holy Spirit, and a love for one another that strengthens us to face the enemy head on, and storm the gates of hell with the victory that was wrought in the spotless Lamb’s blood.
From Christopher Larson’s submission:
Such ministry will seek to avoid the two pitfalls of pragmatism on the one hand and self important hyper-spiritual perfection on the other. it will celebrate the freedom to do many things so that one thing might in the end be done, and it will celebrate all who share that calling as brothers and sisters in the ministry that takes many external forms, but in the end is one, (Pslam 119:63). Our goal will be to always ‘remember Jesus Christ’ in whatever form our work may take, and to know however difficult the path may seem He is Lord and He is not in chains, but freely working in and through us to bring forth a people for Himself, (2 Timothy 2:1-9).
I enjoyed all of the submissions. They all caused me to think about the church of Jesus Christ in the 21st century in different ways. I encourage you to read each of the essays.
Peterson’s concluding remarks on edification
One of my favorite books is David Peterson’s Engaging with God: A Biblical Theology of Worship. This book was very influential in my decision to continue my eduction toward a PhD. Peterson was able to present a biblical theology on a topic (my own area of interest) in a manner that is both scholarly and accessible. Also, this book intersects my own interests because Peterson includes a chapter called “Serving God in the Assembly of His People.” One section of this chapter even deals with edification, the topic of my dissertation.
Peterson calls the conclusion of that section “Concluding remarks on edification.” You could say that Peterson’s concluding remarks are the jumping off point for my own studies. When I read through this section again as I was working on my prospectus, I decided that I would share these few paragraphs with my reader. I hope this except is an encouragement to those who already agree that edification is the purpose of the church assembly, and a challenge to those who disagree:
The apostle regularly, but not exclusively, employs the terminology of edification to oppose individualism, either in the ethical sphere or in the sphere of congregational ministry. Edification is first and foremost the work of Christ, ‘fashioning the whole life of the Church in its members in faith, hope and love’. (G. Delling, Worship in the New Testament, London: Darton, Longman and Todd, 1962, 40) As Christians utilize Christ’s gifts, made available through the Spirit, they participate in this divine activity and further God’s purpose for his people collectively. Although the edification of the church is a principle that should govern the thinking and behaviour of Christians in all circumstances, Paul normally employs this notion with reference to the activities of Christian assembly. When Christians gather together to minister to one another the truth of God in love, the church is manifested, maintained and advanced in God’s way.
The apostle’s teaching calls into question the validity and helpfulness of much contemporary thinking and practice in relation to church services. Mention has been made of the inappropriateness of designing out gatherings primarily to facilitate private communion with God. This can happen in Catholic, evangelical and charismatic traditions alike. Paul would urge us to meet in dependency on one another as the vehicles of God’s grace and to view the well-being and strengthening of the whole church as the primary aim of the gathering. There ought to be a real engagement with other believers in the context of mutual ministry, shared prayer and praise, not simply a friendly chat over a cup of coffee after church!
Again, 1 Corinthians 14 challenges the tendency of many Christian traditions to undervalue spontaneity and variety of input in the congregational gathering. Paul expected that members of the congregation would come with some contribution prepared for the occasion or that individuals might be prompted by the Spirit to offer prayer or praise or some other ministry on the spot. Ephesians 4 certainly indicates the importance of pastor-teachers in the equipment of God’s people for their work of building up the body of Christ, and the pastoral epistles highlight the teaching role of those identified as leaders in the congregation. However, as noted previously, there should be some public opportunity for spontaneous and informal ministries as well as for the ordered and prepared.
It is sometimes said that the size of our gatherings or the physical context makes it impossible to put such New Testament teaching into practice. People who argue this way show little imagination or willingness to reassess their traditions, even though others in the contemporary scene have found helpful solutions to these problems. It may be a matter of finding appropriate spots in the regular pattern of Sunday services where contributions can be made. It may be a matter of rearranging the furniture or encouraging people to gather together differently so that those who contribute can be more easily seen and heard.
Of course, it is equally possible to lose the vertical dimension and consider congregational meetings as little more than an occasion for human fellowship. The balance of Paul’s teaching suggests that we view mutual ministry as the context in which to engage with God. Edification and worship are different sides of the same coin. (pg 213-215)
To continue Peterson’s last paragraph (in my own words, not his), we worship God in our church gatherings when we mutually build up one another toward maturity in Christ. And what if we are not involved in mutual edification when the church assembles? What if we are not given that opportunity or if we do not take advantage of the opportunities that we are given? Are we worshiping?
NT Theology Lecture: The Assembled Church in Corinth
Yesterday, I had an opportunity to present a lecture in New Testament Theology. Dave Black asked me to speak in his class on the topic of the assembling of the church in 1 Corinthians 12-14.
I presented the lecture titled “The Assembled Church in Corinth” as an exercise in New Testament Theology, hopefully to not only encourage the students in their understanding of the church, but also in their understanding and practice of New Testament and Biblical Theology.
I’ve added the mp3 file to my Resources page. You can either download the recording, or stream it online. Also, I’ve included a pdf file of my outline on that same page.
This is the outline that I used for my presentation:
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The Assembled Church
I. Introduction and Background
Andrew Chester – “The Pauline Communities†– A Vision for the Church: Studies in Early Christian Ecclesiology (ed. Markus Bockmuehl and Michael B. Thompson; Edinburgh: T&T Clark, 1997):
Paul’s vision for the communities that he wrote to can be summed up quite succinctly. He sees them as being a new creation in Christ, filled with the Spirit, possessing gifts of the Spirit and overflowing with the fruit of the Spirit, controlled above all by love; they are communities that should be pure and holy, mutually supportive and interdependent, completely united, transcending the oppositions and tensions between different groups within the community, and with every kind of barrier that would divide them in normal society broken down.
This brief summary may seem over-idealized; it may indeed seem somewhat grandiose and abstract, especially in the light of the occasional letter that Paul wrote to quite different communities, often on very specific and mundane issues… It is also to be said that theory and practice in any case often fail to coincide, and the way that a particular community lives can be very far removed from Paul’s vision of what it should be. Paul himself is made painfully aware of this. Indeed, it is probably true to say that we have a semblance of Paul’s vision for his communities, to a large extent, because of the problems that have arisen in a number of those communities and that Paul feels the need to counter. That is, Paul finds himself faced with what he considers false practice, or even a complete negation of his ideal of the Christian community, and hence has to urge those in these communities that he has founded to become what they know they should be, and not remain as they are. (105)
As Chester points out, we have Paul’s vision for the church because the churches that Paul wrote to were not living according to that vision.
The church in Corinth is a good example of a church that failed to live according to that vision.
Margaret Mitchell (Paul and the Rhetoric of Reconciliation) suggests that Paul’s purpose in writing to the church in Corinth was to reconcile the many factions that had formed. Why? Because division and factions were contrary to what he taught in all the churches.
A. Division from one another
- In Chapters 1-3, they were dividing around certain leaders / apostles.
- In Chapters 6-8, they were dividing around certain doctrines (strong/weak)
- In Chapter 11, they were dividing on economics
- In Chapters 12-14, they were dividing around spiritual gifts
B. Division from other churches
Paul consistently reminds them that all churches practice the same things. This begins in the greeting while Paul reminds the Corinthians that they are not independent but, “to be saints together with all those who in every place call upon the name of our Lord Jesus Christ, both their Lord and ours.†(1 Corinthians 1:2)
- (1 Corinthians 4:17) That is why I sent you Timothy, my beloved and faithful child in the Lord, to remind you of my ways in Christ, as I teach them everywhere in every church.
- (1 Corinthians 7:17) Only let each person lead the life that the Lord has assigned to him, and to which God has called him. This is my rule in all the churches.
- (1 Corinthians 11:16) If anyone is inclined to be contentious, we have no such practice, nor do the churches of God.
- (1 Corinthian 14:33-34) 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.
Paul expected consistent behavior and practices in all the churches.
II. Paul’s Corrections
Paul corrects the divisive attitudes and actions of the Corinthians believers.
A. Identity
In spite of their problems, Paul continually recognizes them as the church, as separated from the world (i.e. holy) by God, as called by God, as brothers and sisters.
- (1 Corinthians 1:2) To the church of God that is in Corinth, to those sanctified in Christ Jesus, called to be saints
- (1 Corinthians 1:4) I give thanks to my God always for you because of the grace of God that was given you in Christ Jesus
- (1 Corinthians 1:9) God is faithful, by whom you were called into the fellowship of his Son, Jesus Christ our Lord.
- (1 Corinthians 1:30) He is the source of your life in Christ Jesus, whom God made our wisdom and our righteousness and sanctification and redemption.
Notice that this is all in the first chapter! Paul does not say that the Corinthians WILL BE the church if they do certain things right. They ARE the church. This becomes very important when we begin discussing the church meeting.
B. Character and Practices
Paul expects children of God to display a certain character and do certain things, not in order to become God’s children, but because they ARE ALREADY God’s children.
In fact, Paul dedicates much of his letter to demonstrating that their character and practices are not aligned to their identity.
C. Who is responsible for correcting these problems?
Paul addresses his letter to the church. He describes the problems to the church. He calls on the church to take action to correct the issues involved. While leaders (elders/pastors) can help the church understand their identity and their responsibilities as children of God, leaders cannot correct the church or obey for the church.
Once again, this becomes very important as we begin to think about the church meeting.
III. The Question about Spiritual Gifts (Analysis)
Paul talks about the church gathering in 1 Corinthians 14. But, we must not separate these passages from their context. 1 Corinthians 14 is part of a longer section concerning spiritual gifts. This section begins in 1 Corinthians 12 with the phrase “Now concerning spiritual gifts…â€, and ends at 1 Corinthians 14:40, after which there is a change of subject. There are other linguistic connections throughout this section and especially between the beginnings of chapter 12 and the end of chapter 14.
So, Paul’s primary teaching about the church meeting falls in a section of Scripture where he is answering questions or dealing with issues concerning spiritual gifts.
A. Corinthians 1-11
Before we begin analyzing 1 Corinthians 12-14, we should realize that this letter is a whole discourse. We should place the section within the letter, and also look for information within 1 Corinthians 1-11 that may lead up to this section:
- (1 Corinthians 1:4-8) Paul is grateful that the grace of God has enriched the believers in Corinth such that they do not lack any spiritual gift.
- (1 Corinthians 8:1) All of us possess knowledge. This knowledge puffs up, but love builds up. (Key concepts that bridge the entire letter – also found in 1 Cor 12-14)
- (1 Corinthians 11:1-16) Men and women prophesying. Since we learn later that prophesy is for the purpose of edifying the church, the setting seems to be a church meeting.
- (1 Corinthians 11:17-34) Problems when the Corinthians are sharing the common meal (Lord’s Supper) together. In this passage in particular we see that carrying out certain activities is not the point of meeting together.
B. Corinthians 12-14
Meaning is found primarily is paragraphs. Paragraphs are made up of sentences which offer propositions, illustrations, arguments, etc. But, the author’s meaning is found at the paragraph level. Thus, we should analyze our passage paragraph by paragraph.
There are 14 paragraphs in 1 Corinthians 12-14:
Paragraph 1: (12:1-3) (3 sentences)
Introduction: Although once they were guided by idols that could not speak, now they are guided by the Holy Spirit who leads them to proclaim “Jesus is Lord.â€
Paragraph 2: (12:4-11) (17 sentences)
Despite the many different ways that God gifts, serves, and empowers, all of the gifts are given for the same reason: for the mutual benefit of the church.
Paragraph 3: (12:12-26) (21 sentences)
Though our gifts are different, we are all part of the same body, and we need one another, especially those whose gifts seem less significant.
Paragraph 4: (12:27-30) (9 sentences)
We are not part of just any group. We are part of God’s group – Christ’s body – and God decides how to place us in his group.
Paragraph 5: (12:31-13:3) (5 sentences)
Exercising our spiritual gifts is not as important as demonstrating love to one another.
Paragraph 6: (13:4-8a) (16 sentences)
Love causes us to give preference to others, always.
Paragraph 7: (13:8b-10) (6 sentences)
Spiritual gifts will one day cease to be necessary.
Paragraph 8: (13:11-12) (8 sentences)
Today we are like immature children, but we are growing toward a mature state.
Paragraph 9: (13:13) (2 sentences)
Even in that mature state – when faith and hope are not necessary – we will still love one another.
Paragraph 10: (14:1-5) (11 sentences)
We demonstrate love in the use of our spiritual gifts when we use them primarily to build up others, especially when the church is assembled together.
Paragraph 11: (14:6-14) (13 sentences)
If I exercise a spiritual gift (such as tongues) in way that you do not understand, then I am not building up the church.
Paragraph 12: (14:15-19) (9 sentences)
When the church is meeting together, it is more important that the church is built up than for someone to exercise their spiritual gifts, even someone who is very spiritual.
Paragraph 13: (14:20-25) (11 sentences)
While there is a purpose for those gifts that do not build up the church, that purpose is not carried out when the church is assembled.
Paragraph 14: (14:26-40) (27 sentences)
So, whenever the church is gathered together, everything that we do together should be done for the purpose of building up the church.
Once we understand Paul’s argument and progression, we also need to determine why he wrote this passage. Obviously, he was answering a question or dealing with an issue concerning spiritual gifts, but could there have been another reason for 1 Corinthians 12-14?
The linguistic concept of prominence can help us to determine Paul’s focus. By examining grammatical and syntactical structures, rhetoric, repetition, and other linguistic devices, we can attempt to discern what was most important to Paul.
Two paragraphs stand out as prominent in this passage:
- Paragraph 9 stands out because of the rhetorical devices that Paul used. Thus, Paul was emphasizing the importance of love in the exercise of spiritual gifts.
- Paragraph 14 stands out because of the grammatical and syntactical structures. Thus, Paul was also emphasizing the use of spiritual gifts whenever the church assembled.
Since Paragraph 14 is prominent, let’s consider it in more detail:
Whenever the church comes together… whatever is done should be done for edification.
I. 2-3 people speak in tongues if there is interpretation, otherwise they should be silent.
II. 2-3 people prophesy, while others weight what they say.
- Prophecy
- If one person is prophesying and another stands to speak, the first is to be silent.
- Everyone is able to prophesy in a manner that allows everyone to grow.
- The prophets are in control of their gift, because God does not cause confusion.
- Weighing Prophecy
- Women should not weigh prophesy, but should remain silent during that time of the meeting.
- God does not speak only to the prophets.
- True prophets should recognize the truth of what Paul writes here.
Whether prophecy or speaking in tongues (with interpretation) (or the exercise of any other spiritual gift) everything should be done decently and in order (as described above).
Why would Paul only focus on tongues and prophecy in this section?
It is a paradigm:
1.   “Tongues†represents any gift that is not immediately understandable and thus is not edifying to the church.
2.   “Prophecy†represents any gift that is immediately understandable and thus is edifying to the church.
How do you think Paul would treat interpreted tongues?
Where would “teaching†fall in this paradigm? So, which instructions should we follow for teaching?
These are the types of questions that we need to consider as we “synthesize†the information into a New Testament theology.
IV. The Church Assembled (Synthesis)
In this section, I’m going to make some general remarks concerning the assembling of the church according to Paul’s letter to the Corinthians. Much of this will come from the passage that we just analyzed (1 Corinthians 12-14), but in order to determine a theology of the book, we must consider the entire book. To do a complete study, we would need to analyze each section – paragraph by paragraph – and consider the purpose of each section and paragraph and how each one relates to the entire letter.
1. When the church in Corinth came together, they ate together. Eating was not considered a separate part of their meeting; instead, they considered it “The Lord’s Supper.†Paul encouraged this thinking as long as there were no factions. Paul exhorted them to treat one another as equals in the way that they ate together.
(1 Corinthians 11:17-33)
2. Men and women both took part in the church meeting. Paul encouraged men and women to pray and prophesy. He also recognized the importance of the spiritual gifts of all believers. Certainly, there were limitations, as with all aspects of the church meeting. (1 Corinthians 11:2-16; 1 Corinthians 12)
3. There was no distinction between different kinds of church meetings. Paul gives his instructions in the context of “whenever you come together.†This does not mean that the church in Corinth did not meet at different times for specific activities (service, prayer, etc.), but Paul would expect the same principles to guide each type of meeting. (1 Corinthians 14:26)
4. The purpose for the church assembling is mutual edification. Whenever the church in Corinth came together, he expected them to work together in order to build up one another. When the church is meeting, the spiritual giftedness of an individual is not as important as the edification of the church. (1 Corinthians 14:1-26)
5. The precise nature of the spiritual gift is not as important as the manner in which it is exercised and the intended result. Paul does not define the various spiritual gifts, and he never gives us the same list twice. We do not decide if our speech is encouraging or instructing or both. (1 Corinthians 12)
6. Several people should speak during the church meeting, and everyone is responsible for discerning what is said. This makes more sense when we understand that the main form of teaching during this time was discussion, not lecture. But, Paul’s vision included multiple people speaking in order to build up the church, while other have the opportunity to consider and question what is said, again in order to build up the church. (1 Corinthians 14:26-40)
7. Love is more important than anything else. We must never forget this. If we are not demonstrating love for one another (especially for those who seem less significant or less gifted or less anything), then we are not meeting as the church as Paul envisioned. (1 Corinthians 13)
When placing this passage within the context of the whole letter, it may be beneficial to consider how we as the church can demonstrate certain key ideas while the church is meeting. For example:
1. I appeal to you, brothers, by the name of our Lord Jesus Christ, that all of you agree, and that there be no divisions among you, but that you be united in the same mind and the same judgment. (1 Corinthians 1:10)
2. I wrote to you in my letter not to associate with sexually immoral people… but now I am writing to you not to associate with anyone who bears the name of brother if he is guilty of … not even to eat with such a one. (1 Corinthians 5:9-11)
3. I try to please everyone in everything I do, not seeking my own advantage, but that of many, that they may be served. (1 Corinthians 10:33)
The Church in the New Testament
In my previous post (“A Megachurch in Jerusalem?“), I concluded that Acts 2:46 cannot be used to justify a meeting of a large group of believers. In other words, Acts 2:46 does not indicate that 3000 believers in Jerusalem met together for a “worship service and sermon.”
But, I honestly don’t care how many people meet together as the church. Whether there are 2 brothers or sisters who meet together or 20,000 brothers or sisters who meet together, the number of people meeting is not the issue. There are many more important questions besides how many believers should meet together as the church.
For example, why should the church meet together? This question considers the purpose of the church assembling. Paul tells us that whenever the church gets together and whatever is done, everything should be done for the purpose of edification (1 Cor 14:26). Similarly, the author of Hebrews (Paul again?) says that believers get together in order to provoke one another to love and good works (Heb 10:24-25).
Importantly, the purpose is not for the individuals of the church to be separately edified. Instead, the purpose of the church assembling is for the church as a whole to be mutually built up. Unfortunately, mutuality is lacking in many church meetings, whether large or small.
When we look at the New Testament descriptions of church meetings, we see the church taking part in certain activities.
What activity does the church take part in most often? Meals. That’s right. In almost every instance when the church meets together in the New Testament, they are sharing meals together (Acts 2:42, 46; 20:7; 1 Cor 11:20-21; Jude 12). In fact, the “theological” problem surrounding the Lord’s Supper which Paul addresses in 1 Corinthians 11:18-34 concerns HOW they are eating together, not what they believe about the elements themselves. Eating together was extremely important to the early church. Unfortunately, meals have not been given the same importance in much of the church today, whether “large” churches or “small” churches.
Believe it or not, you also find discussion in the church meetings in the New Testament. Interestingly, in Acts 19:8-9, we see Paul using the same method to teach disciples in the School of Tyrannus that he used to teach the Jews in the synagogue. The verb used is one that conveys the idea of dialog or discussion. In fact, this same verb is used to describe what Paul did “until midnight” when conversing with the church in Troas (Acts 20:7-11).
Also, just as interestingly, you will not find anyone lecturing the church in the New Testament. Similarly, neither the verbs “preach” or “evangelize” are used to indicate what happened when the church met. Instead, we see several people taking part in speaking and serving when the church met (Acts 13:1; 15:32; 1 Cor 14:26-40). This observation corresponds with the biblical idea that the church grows and God is glorified when the whole church works together through both speaking and serving (Eph 4:16; 1 Pet 4:10-11).
The idea of discussion or dialog has also lost its place in the church meeting. Whether the meetings contains only a few believers or many believers, usually only one or two trained speakers are allowed to take part in teaching. This is not the kind of teaching that we find in the New Testament.
We also find the church giving to those who are in need, both individually (James 2:15-17; 1 John 3:16-18) and corporately (Acts 4:34-37; 1 Cor 16:1-2). In fact, the only examples of corporate contributions in the New Testament are taken up for others who are in physical need. Unfortunately, for many individual Christians and church groups, the needy are placed near the bottom of the list when it comes to contributions.
Of course, there are many other things that could be said about church meetings in the New Testament. For example, on a positive side, the church did meet to pray. On a negative side, we don’t see any examples of modern day “worship times” with “worship ministers,” “choirs,” or “worship bands.”
Now, certainly, there is nothing wrong with choirs or worship bands. There is nothing wrong with someone choosing some songs to sing. Unless, of course, these practices take the place of what we do find in Scripture – the believers coming to the church meeting with a song for the group to sing (1 Cor 14:26).
There is nothing wrong with a lecture (“sermon”). In fact, some people can learn from a lecture. However, there is a problem when the lecture replaces any other types of speaking and/or teaching.
Thus, the purpose of my previous post (“A Megachurch in Jerusalem?“) and this post is not to say that all of these things are wrong, just as it is not wrong for 3000 Christians to meet together.
Instead, I encourage all churches to consider what they are doing and compare that to Scripture. If you are doing things that are not even described in Scripture… why? If you are not doing things that are described or prescribed in Scripture… why not?
Why focus on things that may be allowed by Scripture while ignoring things that are modeled for us in Scripture?
If Scripture is important to us for our beliefs, why not for our practices?
Attendees or Ministers?
About a year and a half ago, I wrote a post called “Attendees or Ministers?” There is problem in the contemporary church (although the problem is not a recent church). In general, we consider some to be ministers while others are not considered ministers. Minister simply means servant. The two words are completely interchangeable. It is interesting reading through the NT and seeing where the translators decided to use “minister” and where they decided to use “servant.” This decision says more about our contemporary mis-understanding of “ministry” than it says about the underlying text.
Are you a child of God? If you are, then you are a minister.
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Recently, a friend of Jeremy’s (my son) used a word that I had not heard before: Chreaster. Apparently, a Chreaster is someone who attends church meetings on special holidays like Christmas and Easter, thus “Chreaster”. In a recent article about Chreasters, a reporter comments:
The usual response of church leaders is, “Oh, well, at least they get it right twice a year.”
I understand his comment, and I agree that this is probably the usual response of many church leaders. Many are excited to have extra attendees on special holidays, and most would admit that its better for people to attend twice a year than never attend at all.
However, I think this response reveals a mistaken understanding of the church meeting – assigning a sacramental value to merely attending a church meeting. In fact, I would suggest that there is very little value in merely attending any and every church meeting, even if someone attending every church meeting held during the year.
Yes, I realize that this is a broad and general statement. But, if our goal is for people to merely gather together, to listen and sing along to some songs and to listen to a sermon, then Chreasters and even regular attendees meet our goal.
But, if our purpose in meeting together is edification, then attendance at a meeting does not accomplish that goal. Instead of attenders, we should desire to see our meetings filled with servants (ministers) who use their spiritual gifts in order to build up one another and help one another grow in maturity toward Jesus Christ – whether there are two servants present or more. Attendance is not our purpose. Edification must be our purpose. (See my post “But I have perfect attendance…“.)
As I was thinking about the difference between attendance and mutual ministry, I remembered this passage from Peter O’Brien’s commentary The Letter to the Ephesians (Grand Rapids: Eerdmans, 1999) in the Pillar New Testament Commentary series. In this passage, O’Brien is discussing Ephesians 4:7-16, specifically vs 12-13, and the difference between the “special ministers” of 4:11 (apostles, prophets, evangelists, and pastors and teachers) and other “ministers”:
[T]he letter as a whole has emphasized Christ’s riches being received by all the saints (1:3; 3:20), while the immediate context of vv. 7-16 is framed by an insistence at the beginning of the paragraph that each believer was given ‘grace’ (v. 7), and at its conclusion that the whole body is growing from the head as each part (v. 16) does its work. If it is only the leaders of v. 11 who perfect the saints, do the work of ministry, and edify the body of Christ, then this is a departure from Paul’s usual insistence that every member is equipped for ministry. It is better, therefore, to regard those enumerated in v. 11 as helping and directing other members of the church so that all may carry out their several ministries for the good of the whole. (pg. 301, emphasis in original)
Thus, we can have as many attenders as we like, but they do nothing to edify the body. What we need, instead, are those who are willing to spend the time, energy, and preparation necessary to know others, to serve others, to help others, to teach others, to guide others, to speak to others, etc.
There are certainly times when I gather with the church in which I have nothing to say and nothing to do to serve others. This happens occasionally. There are times when God brings me together with other believers because I need to be served. However, if this happens week after week, month after month, year after year… there is something wrong. God brings me together with other believers to benefit them, not only for my own benefit and certainly not to simply attend a meeting.
Helping Chreasters become regular attenders may be good, but it is not the goal. Instead, we should help all believers use their gifts and give all believers opportunity to use their gifts to build up others during the meeting of the church. God does not call together attendees; he calls together ministers.
The unhypocritcal church
A couple of years ago, I published three posts called “The unhypocritical church” (Part 1, Part 2, Part 3). The posts were based on a study of, meditation on, and comparison to Romans 12 (especially verses 9-21). Here are the three posts together:
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Most theologians comment about how “theological” the book of Romans is. This simply means that Paul speaks in terms that most closely resemble how modern theologians speak. Of course, Romans is far from a “systematic theology”. But Romans does include a good deal of theology – that is, Paul tells us what he things about God and people and salvation.
In fact, Chapters 1 through 11 are filled with theology. We learn that all people are sinful – all people are separated from God – all people deserve eternal separation from God. We also learn that the remedy is found in the person of Jesus Christ – his death, burial, and resurrection – and that the remedy is administered through the person and presence and power of the Holy Spirit. But, Paul doesn’t stop there.
In Chapter 12, Paul begins to show how his “theology” should work itself out in the lives of all followers of Jesus Christ. He begins by showing that a life sacrificed to God will lead to a life that is tranformed – changed – into a life that is acceptable to God. This life will demonstrate the gifts of the Spirit because it will be controlled by the Spirit. The Spirit will manifest himself differently in different people, but the manifestation of the Spirit’s gifts will always be for the same purpose. But, Paul doesn’t stop there.
In Romans 12:9-21, Paul lays down specific characteristics of the life that is led by the Spirit. This is what he says:
Let love be genuine (unhypocritical). Abhor what is evil; hold fast to what is good. Love one another with brotherly affection. Outdo one another in showing honor. Do not be slothful in zeal, be fervent in spirit, serve the Lord. Rejoice in hope, be patient in tribulation, be constant in prayer. Contribute to the needs of the saints and seek to show hospitality. Bless those who persecute you; bless and do not curse them. Rejoice with those who rejoice, weep with those who weep. Live in harmony with one another. Do not be haughty, but associate with the lowly. Never be conceited. Repay no one evil for evil, but give thought to do what is honorable in the sight of all. If possible, so far as it depends on you, live peaceably with all. Beloved, never avenge yourselves, but leave it to the wrath of God, for it is written, “Vengeance is mine, I will repay, says the Lord.” To the contrary, “if your enemy is hungry, feed him; if he is thirsty, give him something to drink; for by so doing you will heap burning coals on his head.” Do not be overcome by evil, but overcome evil with good. (Romans 12:9-21 ESV)
Notice how the genuine (unhypocritical) love of Spirit-indwelled, Spirit-led believers is described:
- holding fast to good
- loving one another
- honoring one another
- serving the Lord fervently
- rejoicing
- patient
- praying
- giving to needy believers
- being hospitable (loving strangers)
- blessing
- living in harmony
- humble
- doing what is honorable
- living in peace with all
This is how the church of God should live. This is how the church of God should be described. In fact, the “theology” of the previous 11 chapters means little if the lives of believers are not being transformed by the indwelled Spirit.
So, where do you stop? Do you stop at discussing theology? Or, do you see the power of the Spirit at work in your life? How does a description of your life match up to Paul’s description of the Spirit-led, transformed life?
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“The unhypocritcal church – Part 2”
When I wrote the post “The unhypocritical church“, I did not plan for it to continue into a second part. However, as I have been meditating on Romans 12 for the last few days, there are a few more thoughts that I want to share.
Sunday morning, we gathered with the church like we do every week. After the formal part of our meeting concluded, people hung around talking for about an hour. At one point, my daughter and another girl her age stood by the door and, like good stewardesses, greeted those who left by saying, “Buh-bye. See you next week.” This was funny at first. Then I realized exactly what they were saying. They recognized that we would not see many of these people for seven days.
Sunday afternoon, as I published the post called “The unhypocritical church” and thought about the episode with my daughter and her friend, I realized that it would be impossible to carry out the teachings of Romans 12:9-21 if we only see one another once a week in a formal setting. Look at this list again:
- holding fast to good
- loving one another
- honoring one another
- serving the Lord fervently
- rejoicing
- patient
- praying
- giving to needy
- believers
- being hospitable (loving strangers)
- blessing
- living in harmony
- humble
- doing what is honorable
- living in peace with all
Sure, some of these we could probably do once a week, and pretend to have carried out Paul’s intention. But, can we have patience with one another if we only see each other once every seven days? Can we live in harmony with one another if we only see each other once every seven days? Similarly, we are to help one another live according to these descriptions. Can we help one another be hospitable toward strangers if we only see one another on Sunday?
This passage (Romans 12:9-21) is about community. Paul does not state, “Live as a community with your brothers and sisters in Christ”. However, he describes believers living together in such a way that they must recognize themselves as a Spirit-indwelled, Spirit-led community in order to see these descriptions carried out in their lives. There is no way to understand “church” as a once or twice a week event and have these characteristics. No, Paul is not describing an event, or a location, or an organization. Paul is describing a way-of-life for people who are following their Master together.
Among the church where God has placed me, I recognize these characteristics in many of my brothers and sisters. On Sunday, I heard that several people are spending their Labor Day Monday helping some friends work on their houses. I heard about other friends who are donating furniture and delivering it to someone that they do not know, but who is in need of furniture. Other friends are spending their day off by working on cars for their brothers and sisters. In activities such as these (and probably many others that I do not know about), the love of Christ is manifest and proclaimed both to believers and to unbelievers alike.
A community… a kingdom community, ruled by the King, looking out for one another, serving one another and the world, proclaiming the good news of Jesus Christ, and warmly welcoming those who accept his grace and mercy. This is the kind of church that Paul is describing. This is the church of unypocritical love. This is how I want to live my life.
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“The unhypocritical church – Part 3”
I think this will be my last post on Romans 12:9-21 for now. As a reminder, this is what Paul writes:
Let love be genuine (unhypocritical). Abhor what is evil; hold fast to what is good. Love one another with brotherly affection. Outdo one another in showing honor. Do not be slothful in zeal, be fervent in spirit, serve the Lord. Rejoice in hope, be patient in tribulation, be constant in prayer. Contribute to the needs of the saints and seek to show hospitality. Bless those who persecute you; bless and do not curse them. Rejoice with those who rejoice, weep with those who weep. Live in harmony with one another. Do not be haughty, but associate with the lowly. Never be conceited. Repay no one evil for evil, but give thought to do what is honorable in the sight of all. If possible, so far as it depends on you, live peaceably with all. Beloved, never avenge yourselves, but leave it to the wrath of God, for it is written, “Vengeance is mine, I will repay, says the Lord.” To the contrary, “if your enemy is hungry, feed him; if he is thirsty, give him something to drink; for by so doing you will heap burning coals on his head.” Do not be overcome by evil, but overcome evil with good. (Romans 12:9-21 ESV)
Once again, notice how the genuine (unhypocritical) love of Spirit-indwelled, Spirit-led believers is described:
- holding fast to good
- loving one another
- honoring one another
- serving the Lord fervently
- rejoicing
- patient
- praying
- giving to needy believers
- being hospitable (loving strangers)
- blessing
- living in harmony
- humble
- doing what is honorable
- living in peace with all
This is how the church of God should live. This description should characterize each believer and each group of beleivers.
Over the last few days, I have been asking myself which of these characteristics are evident in my life and which characteristics are absent. I can look back over the last few years and see where God has grown me and changed me. But, I can also see where I am not living as God intends. Specifically, God is still teaching me how to show hospitality (that is, love for strangers as opposed to love for those who I already know and love) and how to give to those who are in need. Perhaps, most of all, this is showing me areas in my life where I am not submitting to the presence of God.
As Joel pointed out in a recent post, we must begin with a proper understanind of who we are in Christ. I would also add that we should also recognize the awesome power and presence of the Holy Spirit who indwells us and changes us from the inside out.
Beginning with this understanding, I am going to ask you the same question that I have been asking myself: Meditating on the description of the unhypocritical (genuine) love of Romans 12:9-21, where is God still working in your life? In what ways are you not submitting to God’s presence in your life?
Special Equippers?
Last year, around this time, I wrote a post called “Special Equippers?” Hopefully, in that post, I successfully argued that the list of gifted individuals in Ephesians 4:11 are not “special equippers” but are instead given to equip the church just as all followers of Jesus are given to the church in order to equip the church. Many times, when people exegete certain passages especially related to leaders (elders, apostles, etc.), they fail to take into account similar passages that deal with all believers. Here is that post:
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A couple of days ago, in my post called “And he gave… (Ephesians 4:11)“, I suggested that the list of gifted individuals in Ephesians 4:11 (i.e. apostles, prophets, evangelists, and pastors and teachers) was simply a sample of all gifted followers of Jesus Christ. These four (or five) types of giftings are not gifts that are necessary for the church above and beyond the other spiritual gifts.
However, the argument is often made that Scripture indicates that these gifted individuals are responsible for the special function of “equipping” which is not the responsibility of other believers – that is, those believers without the giftings listed in Ephesians 4:11. (And, now, David Rogers from “Love Each Stone” has asked a similar question in the comments of my post on Ephesians 4:11.) Since this post will deal mostly with Ephesians 4:11-12, I’ll include that passage of Scripture here:
And he [Jesus] 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)
I’ve written about previously in a post called “Ephesian 4:12 and Equipping Ministries“. The subject of this very long sentence (the sentence doesn’t end until the end of verse 16) is the pronoun “he” – referring to Jesus – which is emphasized both by its inclusion in the sentence (the pronoun “he” is not implicitly required) and by its prominent position in the sentence. Thus, Paul is emphasizing the fact that Jesus – and only Jesus – gives gifted individuals to the church for the equipment of the church. He gives these gifted individuals according to his grace (Eph 4:7), not according to our own abilities or talents.
The phrase translated “to equip” in the passage above is actually a prepositional phrase that is literally “for the equipping” or “toward the equipping”, with “equipping” being a rough translation of the noun καταÏτισμός (katartismos). The prepositional phrase works adverbially to describe the purpose of Jesus giving the gifted individuals.
The argument is often made that since καταÏτισμός (katartismos – “equipping”) is used only of these four (or five) gifted individuals, then only these individuals carry the responsibility of “equipping” the body. Thus, these are often called “equipping ministries”. I do not think it is valid to assign the responsibility of “equipping” only to these four (or five) gifted individuals based on the us of the noun καταÏτισμός (katartismos) for a couple of reasons.
First, while it is true that καταÏτισμός (katartismos) is only used in reference to these gifted individuals, it is also true that this noun is only used once in the entire New Testament. Thus, the noun καταÏτισμός (katartismos) is only found in Ephesians 4:12. It is not even used in the Septuagint (LXX – the Greek translation of the Old Testament). Can we argue from one use of a noun that only these gifted individuals are responsible for this result?
Paul uses a similar noun (κατάÏτισις – katartisis), which is also used only once in the NT in 2 Corinthians 13:9, when he says that he and his fellow workers pray for the “restoration” (“perfection”, “equipping”) of the Corinthian believers. I have never seen anyone suggest that only Paul and his companions are responsible for praying for κατάÏτισις, since the noun is only used in association with Paul and his fellow workers.
However, to me, there is an even more convincing reason to see καταÏτισμός (katartismos – “equipping”) as the responsibility of all believers. The verb form of the noun καταÏτισμός (katartismos) is καταÏτίζω (katartizÅ), which is translated (in the infinitive) “to put in order, restore, complete, fully train, prepare”… in other words, “to equip”. We have the advantage of having multiple instances of this verb in the New Testament and in the Septuagint.
For example, this is the verb used when Scripture tells us that James and John were “mending” their nets (Matt. 4:21). Luke uses this verb when Jesus says, “A disciple is not above his teacher, but everyone when he is fully trained (καταÏτίζω – katartizÅ) will be like his teacher” (Luke 6:40). At the end of the letter to the Hebrews, the author prays that God would “equip” the readers with everything good to do his will (Heb 13:20-21).
But, there are also instances where the verb καταÏτίζω (katartizÅ) is used of believers acting toward other believers.
For example, in 1 Corinthians, Paul wrote:
I appeal to you, brothers, by the name of our Lord Jesus Christ, that all of you agree and that there be no divisions among you, but that you be united (“perfected”, “restored”, “equipped”) in the same mind and the same judgment. (1 Corinthians 1:10 ESV)
Since Paul does not mention the work of “equipping ministers” in Corinthians, it would be difficult to argue that Paul was telling the believers in Corinth to allow the apostles, prophets, evangelists, and pastors and teachers to “equip” or “restore” them to the proper way of thinking.
Similarly, consider this passage from Paul’s second letter to the church in Corinth:
Finally, brothers, rejoice. Aim for restoration (“equipping”), comfort one another, agree with one another, live in peace; and the God of love and peace will be with you. (2 Corinthians 13:11 ESV)
The command to “equip” is given in the context of the believers in Corinth working together. There is not a sense in this verse that some specially gifted believers are supposed to do the work of “restoring” while everyone is responsible for rejoicing, comforting, agreeing, and living in peace.
Finally, in Galatians, Paul says:
Brothers, if anyone is caught in any transgression, you who are spiritual should restore him in a spirit of gentleness. Keep watch on yourself, lest you too be tempted. (Galatians 6:1 ESV)
Again, in this verse, the work of καταÏτίζω (katartizÅ – “restoring”, “completing”, “equipping”) is the work of all who are “spiritual” not just certain specially gifted people.
In these three passages, we see that the work of καταÏτίζω (katartizÅ – “equpping”, “restoring”) is the work of all believers, and Paul in particular does not have any problem using this term in relation to all believers. This is not a term that Paul associates only with a special group of gifted individuals.
So, who is responsible for “equipping” the body of Christ? Jesus (Eph 4:11). He is the only one who can equip the body of Christ for the work of service. How does he do this? Well, one of the ways that Jesus equips his body is through the gifts that he gives to the church. He gives these gifts to the church according to his grace for the benefit of all members. As Paul explains in Ephesians 4:16, the church does not grow in love when the apostles, prophets, evangelists, and pastors and teachers use their gifts to equip the body. Instead, the church grows in love when all parts of the body use their gifts to build up the body. And, as we’ve seen from other passages, all members of the body are also responsible for “equipping” the body.