Word Gifts and Christ’s Body—Ephesians 4:11-13 (part 2)

(continued from part 1, p=4275http://www.craigkeener.org/?p=4275)

The mature body, like her head

The ultimate goal of such equipping is unity in believing and knowing Jesus (4:13a). Thus we will function as Christ’s full body (4:13b). When we act together as Christ’s body, the world can see Christ through us. (Of course, that does not mean that all will like us; they did not all like our Lord, either.) This does not mean that we dare get a “big head” as if we have “arrived”; some have emphasized our wondrous role in Christ so much that they have forgotten how solely dependent this role is on Christ himself. We as Christ’s body function properly only as we all remain in connection with our head, our Lord Jesus Christ (4:15-16).

Nor is Paul providing an eschatological scheme or predicting a progression toward maturity through history. Rather, such unity is always the goal, for the church in every generation. Still, the world has yet to see the body of Christ functioning fully in mature unity of knowing and trusting Christ. God delights to reveal his wisdom in forming the church even to the angelic hosts (3:10), and I suspect that he will have a generation through whom he can prove what he can make of new creatures in Christ. After all, Scripture speaks of preaching Christ’s good news among all peoples before the end (Matt 24:14) and of the full harvest of gentiles coming in (Rom 11:25). May we become that generation!

Ultimately, Christ’s body must grow up, no longer immature, taken in by false teaching (4:14). In this context, such false teaching at least includes whatever would take our attention away from Christ and his body and put it on human leaders. In contrast to false teaching, we must lovingly speak truth (4:15), i.e., God’s word consistent with the gospel. Thus we will grow up to be like Christ our Lord (4:15). Paul shows that this is accomplished not by forced ecclesiastical conformity, but by conforming to Christ and nurturing one another in love (4:16)

How do we avoid such “winds of teaching” (4:14)? For one thing, we must make sure that those sowing the ministry of the Word are genuinely serving Christ’s body. Thus one must test those who call themselves apostles (as in Rev 2:2). Paul was definitely not against apostles, since he was one. But he challenged his rivals in Corinth as “false apostles” (2 Cor 11:13). Why? Paul as a true apostle suffered greatly for the gospel (11:23-33). He broke new ground, reaching lost people and preparing them to carry forward the mission (10:14-16). His rivals, by contrast, were false apostles, boasting as if they had won the Corinthians to Christ. They were boasting in other people’s labors. Those who grow big churches or denominations by siphoning members from other churches rather than really reaching people for Christ ought to consider what they are doing. Granted, true teaching may attract many new members, and we do need true teaching. But those who want the title had better be willing to pay the spiritual cost.

Scripture also warns against false prophets (e.g., Matt 24:11, 24). Some of these are certainly outside the church (Rev 16:13), but others pretend to be believers—wolves in sheep’s clothing (Matt 7:15). They misrepresent Christ (1 John 4:1) and exploit God’s people (2 Pet 2:1-3). We may also speak of false evangelizers: those who proclaim another gospel, whether by inflating themselves (2 Cor 11:4) or by supplanting Christ’s finished work with other requirements (Gal 1:6). False teachers can overlap with false prophets (2 Pet 2:1).

Meaning of apostles and prophets here

The New Testament uses the title “apostle” in two ways. The Gospels and Acts usually restrict the title to the Twelve (Acts calls even Paul and Barnabas apostles only in one passage!). Cessationists are right about the Twelve: the Twelve have ceased! Paul, however, applies the title more widely (e.g., 1 Cor 15:5-7), to various ground-breaking agents authorized by Christ, such as himself (Rom 1:1); James (Gal 1:19); Andronicus and Junia (Rom 16:7); and probably Silas and Timothy (1 Thess 1:1; 2:7).

What we have today is the second kind of apostles. For both kinds of apostles, we may expect signs confirming their reaching the lost (2 Cor 12:12), but especially and most extensively sacrificial suffering for the gospel (e.g., Matt 10:16-39; 1 Cor 4:9; 2 Cor 11:23-33).

Like apostles, evangelists and pastor-teachers, prophets remain necessary so long as the church needs to come to maturity (Eph 4:11-13). In the Bible, we see a range of different forms of prophecy. Sometimes prophets prophesied to nations; at other times they prophesied to individuals. In the latter case, Scripture most often record prophecies to kings (because of the focus of the historical books), but apparently many were expected also to prophesy to many others (e.g., 1 Sam 9:6-9; 2 Kgs 8:1). Before the exile, prophetic books were often arranged in poetry, but most prophecies found in historical narratives are more prosaic. Prophecies often echoed earlier prophecy (e.g., covenant lawsuits in prophetic books), so we can expect that they were often rooted in prior Scripture.

Some preachers today want to deny that this gift continues. But it existed throughout biblical history (though more in some times than others), and there is no biblical indication of it ceasing until Christ’s return, when we see him face to face and no longer need such partial revelation (1 Cor 13:8-12; cf. 1:7).

Those who deny its continuance typically claim that continuing prophecy would compete with Scripture as God’s Word. This claim, however, is plainly false, since prophecy flourished at the time that Scripture was being inspired and never competed with it. They are overlapping but different forms of revelation. Many prophets prophesied during the OT era without their prophecies being recorded in Scripture (e.g., 1 Sam 10:10; 19:20; 1 Kgs 18:4). If just two or three believers prophesied in average weekly meetings in just about a hundred house churches in the first century, we might envision somewhere around 400,000 prophecies in first-century churches. These prophecies are not recorded as Scripture (or else our New Testament would take quite a bit longer to read through—and woe to us professors who have to survey it all in one semester).

Prophecy about personal direction or prophecy that is essentially Spirit-led biblical exhortation does not add to Scripture, if it is genuine prophecy. There is no reason to assume that postbiblical prophecy that does not teach new doctrine adds to Scripture any more than assuming that for postbiblical teaching. Unfortunately, the doctrine that prophecy must cease is a postbiblical teaching. Who, then, risks adding to Scripture?

Some protest, Scripture does not explicitly predict prophecy’s cessation, but if you read Scripture with the right theological system, you will see that it must cease. So where does this theological system come from? If it imposes on the text what is not there, is not this system adding to Scripture? That is, this argument for the cessation of prophecy is guilty of the very error that it attributes to those who continue to prophesy.

Having said this, of course, all prophecy must be evaluated (1 Cor 14:29). We know in part and we prophesy in part (13:9), so we must evaluate both prophecy and teaching based on what God has already revealed. Scripture is not all that God has ever spoken (see discussion above about Scripture noting true prophets without recording their prophecies). But it is the canon—the true measuring stick—for all claims to revelation. It is the already-tested Word that Christians as a community agree on as certain. Those unwilling to stand under its verdict, whether in prophesying or teaching, inevitably end up condemned by its verdict.

Meaning of pastors and teachers

Finally, and relevant to the discussion of prophets just concluded, Paul lists pastors (literally, shepherds) and teachers. The Old Testament (and the ancient world in general) often speaks of leaders as shepherds; good ones are supposed to care for the sheep. For this role, teaching is crucial.

In fact, the grammar may suggest here not a fivefold ministry but a fourfold one, against common traditions: pastors and teachers are closely linked: the Greek reads tous men apostolous, tous de prophêtas, tous de euaggelistias, tous de poimenas kai didaskalous. That is, four of the groups are distinguished with tous de, whereas pastors are linked with teachers (the Greek term kai can mean “and” or “even, i.e.”).

At the very least, pastors and teachers linked closely together. Scripture elsewhere insists that pastors must be able to teach (1 Tim 3:2; 2 Tim 2:24; Tit 1:9); it is essential to know and teach the Scriptures, and to do so according to the true gospel.

We don’t need to agree on every secondary detail of understanding. But we must be united on the gospel and work for unity and the maturity of Christ’s body.

(Continued from part 1, http://www.craigkeener.org/?p=4275)

Word Gifts and Christ’s Body—Ephesians 4:11-13 (part 1)

There is much talk about the gifts listed in Ephesians 4:11. In context, however, these gifts appear, like other spiritual gifts (Rom 12:6-8; 1 Cor 12:8-10, 29-30), in the context of Christ’s body (Rom 12:4-5; 1 Cor 12:12-27). Their function is not so those so gifted can boast in how important or valuable they are, but so they can serve the body of Christ, equipping all believers for their ministries/gifts in the body.

Setting in Ephesians: Unity

The setting in Ephesians is an exhortation to unity. Ephesians 1—3—the first half of the letter—keeps emphasizing ethnic unity, the unity of Jews and gentiles in Christ. (And if God would transcend in Christ’s body a barrier he himself established in salvation history, the unity of Christ’s body must also surmount every other barrier.) The exhortations later in Eph 4:17—5:2 address relationships, especially members of Christ’s body loving and forgiving like Christ.

Paul also addresses serving one another in the household (Eph 5:21—6:9). Since at least the time of Aristotle, ancient household codes often told the male head of the household how he was to rule his wife (cf. 5:22-33), children (cf. 6:1-4), and slaves (6:5-9). But Paul addresses wives, children and slaves as well as male householders, and his code is the only one we know of in antiquity framed by mutual submission: serving one another (5:21; 6:9). Given Jesus’s teachings about serving one another, the Spirit’s fruit in us, as well as Christ’s example, should make us all eager to serve one another, in Christ’s body generally and in our families.

Just before addressing Christ’s body in our passage (4:4), Paul urges believers to be diligent to keep the unity of the Spirit in the bond of peace (4:3). “Keep” often means “obey,” as in keeping commandments, but here may mean “preserve.” Christ, who is our peace, has made us one body in him (2:14-16). Now we must preserve that unity by showing humility, gentleness, and patiently putting up with one another (4:2).

Christ’s body earlier in Ephesians

The context relates even more directly to Christ’s body. The theme of Christ’s body appears earlier in Ephesians. Ephesians was a circular letter, but Ephesus was a major destination for the letter. Many Ephesian Christians had been dabbling with other spirits and worshiping other gods before their conversion (Acts 19:18-19, 24-29). Paul assures them, however, that in Christ they are exalted above all spirits (Eph 1:20-23; 2:6). We are Christ’s body (1:23), Paul says, and since all things are under his feet (1:22) that means that these spirits we once honored are now beneath us.

That does not suggest that we go ordering those spirits to do our bidding—that is exactly what magic was all about. Rather, it means that we are no longer subject to their sin-stirring influence, no longer subject to the devil’s schemes (2:1-3). Later in the letter Paul explains how we therefore can resist the devil (4:27): by treating one another right (4:25—5:2), and by living according to truth, righteousness, faith, salvation, and the gospel (6:10-12).

As Christ’s body, Paul says, we are the “fullness of the one who fills all” (1:23). This is because God fills us up with his love and his Spirit (3:19; 5:18). “All” in 1:23 may refer to all believers (as in 4:6), thus reinforcing unity: we are the product of Christ filling all of us to bring us toward the full measure of being like Christ (4:13).

Christ’s body in Ephesians 4

Paul uses the image of one body to highlight unity. Thus, for example, the husband and wife become one flesh and one body because they are united (5:23, 30). Likewise, Christ brings together Jew and gentile in one united body (2:16; 3:6). We as believers today may be different ethnically, denominationally, and so forth. But if we divide from one another over such ethnic or denominational differences, we undercut the unity for which Christ died. We wound Christ’s one body!

In this context, the purpose of spiritual gifts is to build up Christ’s body (4:12). If we boast in our gifts or demean those of others, we harm Christ’s body and abuse God’s own gifts to us, that were given for the opposite purpose! Each member, united to Christ, is needed for Christ’s body (4:16).

Paul’s image was familiar to ancient audiences, but Paul uses it in a different way. In earlier Rome, the lower class people protested that they were doing all the work while the upper class people just enjoyed the fruits of others’ labors. So an upper-class man named Menenius Agrippa argued that everyone has their function in society, like different members of a body. The upper class was like a stomach; the poor people did the work, and the upper class was necessary to consume the food. In other words, he was saying: keep your place.

But more like some Stoic thinkers, Paul used the image of the body in a very different way. For Paul, there is only one head, namely Christ (4:15-16). Far from lording it over us or exploiting us, he laid down his life to save us (5:25). Each member of his body is equally valuable for the body’s overall function, despite our diverse roles. It is not a matter of some “big” leaders being super-gifted while “ordinary” Christians lack gifts or ministries. Rather, all of us are gifted to minister to one another and to the world around us, just in different ways. The so-called “big” leaders must be facilitators, equipping the other members to grow in their ministries.

Another difference is that the body image is much more organic for Paul than for Menenius Agrippa: Christ actually dwells in us (3:17). On an individual level, the fruit of the Spirit reveals his character in us. But as we function together as one body in him, his character should also be expressed in us corporately as a body. Various aspects of Christ’s ministry are revealed in different members.

Grace given to each of us

Various aspects of Christ’s ministry are revealed in us as diverse members, but “But to each one of us grace was given according to the measure of Christ’s gift” (4:7 NASB). Each of us plays an important and special role—male or female, young or old, Asian or Latin American, Anglican or Baptist, and so forth. Each of us has gifts for the rest of Christ’s body, and should welcome the other gifts in Christ’s body.

At great cost to himself, Christ made us one and made gifts available. Now exalted, Christ has given gifts (4:8). Paul supports this by paraphrasing Psalm 68:18. The original language of the psalm says that the one who ascended took plunder rather than gave it. But everyone understood that, having taken plunder, victors distributed it among their followers. Christ has taken captive some—such as apostles, prophets, evangelists, and pastor-teachers—to serve as gifts to the rest of Christ’s body.

Paul notes the gifts given by Christ: as just noted, apostles, prophets, evangelists, pastor-teachers (4:11). What these particular gifts share in common is the ministry of God’s Word. Through God’s message, given in different ways, these ministers build up the rest of Christ’s body. Their purpose, in fact, is to equip all members of the body for the work of ministry (4:12a) so they can build/be-built-as Christ’s body (4:12b). Those who claim to be apostles, prophets, evangelists or pastor-teachers but exploit God’s people rather than serving and equipping them are more like wolves in sheep’s clothing. (continued in part 2)

Some key themes in Galatians

The New Perspective(s) and older perspectives come to different conclusions on various points, such as “faith in Christ” vs. “faith of Christ,” the meaning of “works of the law,” and so forth. I connection with my new Galatians commentary, Influence magazine published an article by me on this topic.

https://influencemagazine.com/en/Practice/Jesus-Followers-in-Step-With-the-Spirit

Sinful Leaders: Why do some people with powerful gifts live sinful lives?

We hear about lots of (happily not most) ministers falling. This is not surprising, because ministers are human, and the Bible tells us that humans know how to sin. But sometimes we are particularly surprised because someone seems particularly gifted or “anointed” by God; God is using them in people’s lives, and then we discover that they have been living in serious, secret sin the entire time.

Jesus did not say, “You’ll know prophets by their gifts.” He says, “You’ll know them by their fruits” (Matthew 7:20). Some false prophets (Matthew 7:15) even convince themselves that they prophesy and do miracles in Christ’s name, but if they live lives of disobedience, they are not in a relationship with Christ (Matthew 7:21-23).

Then there are those who start well but don’t finish well. God called Samson, and the Spirit empowered Samson. But Samson was playing around with sin. In Judges 16, even though he has just been sleeping with a prostitute, the Spirit of God still empowers him and gets him out of the situation. As the chapter progresses, God’s Spirit is still working in him while he is sleeping with Delilah. But eventually, his sin catches up with him. God is merciful, but he won’t be mocked. Samson “loses his anointing,” though he did not lose it as quickly as some of us might have expected. Ultimately, Samson does end up finishing well, but finishing much earlier than he would have finished he not wallowed in sin (Judges 16:28-31)

Then there are those who manifest the power of the Spirit not because they are people of the Spirit but because the Spirit is strong in that place. In 1 Samuel 16:13-14, the Spirit of the Lord departs from Saul and rests on David, and an evil spirit from the Lord (or a spirit of judgment) rests on Saul. In 1 Samuel 18:10, Saul is even prophesying by this harmful spirit. But in 1 Samuel 19:20-24, he sends messengers to kill David. Overwhelmed by the Spirit of God, these messengers fall down and start prophesying. When the first messengers fail, he sends more, and the same thing happens. After two such failed attempts to kill David, Saul goes to kill David himself. Yet he too falls down and starts prophesying by God’s Spirit, while David escapes.

Saul was no longer a man of God’s Spirit, but because he was in a setting that was full of God’s Spirit (because of Samuel and the prophets he was mentoring), the Spirit worked even through him. Sometimes people are gifted because others are praying. Gifts are not given to us in any case because of our virtue: then they would be earned rather than gifts. Gifts are given to us for Christ’s service, so we dare not boast in them. (Cf. 1 Corinthians 4:7: “What do you have that you didn’t receive [from God]? And if you received it [from God], why do you boast as if you didn’t receive it [from God]?”)

Do not assume that someone is walking with God simply because God seems to be using them. Do not be surprised when some people who seem anointed by God fall. (In some cases, it is partly the fault of followers who put God’s servants on a pedestal instead of supporting them in prayer as brothers and sisters in Christ.) Likewise, do not assume that someone whose ministry may not look big to you is less faithful. Indeed, we don’t know people’s hearts, where they’ve come from or what they’ve been through. Since we don’t know other people’s hearts, we can’t compare ourselves with them as better or worse. Thus Paul says, “I don’t even judge my own self. I don’t know of anything against me, but that doesn’t make me right. It’s the Lord who judges” (1 Corinthians 4:3b-4).

The Corinthians were trying to evaluate whether Paul or Apollos was a better Christian celebrity to follow. Paul warns them: don’t judge before the time (1 Corinthians 4:5). God alone knows the heart, and there will be many surprises on the day of judgment.