Lesson 49 Part II: Equipping The Saints
- Oct 3, 2023
- 19 min read
As I said in the last few lessons: I want you to begin to see yourself as part of an missional movement equipping, empowering, collaborating and networking with like minded believers co-laboring to fulfill the Great Commission.
Leadership has two purposes. Number one it’s necessary for the fulfilling of mission and number two it’s necessary for dealing with conflict resolution. Leadership is about supporting and undergirding the members of the body so that they can fulfill the mission of the ekklēsia. Our primary mission is the Great Commission as detailed in Lesson 43 which is making disciples. Making disciples means more than just leading people to a conversion of faith in Christ. It includes teaching them to observe all that Jesus commanded and equipping them to function as the body of Christ. To effectively fulfill this task we need to utilize all of the tools that have been provided through the ascension of Christ.
We are all equal in Christ being placed on one foundation, yet we are not all equally gifted. In Ephesians 4: 11 Paul lists what we call the ascension gifts of Christ . He says, Christ gave some to serve as apostles, some as prophets, some as evangelists, some as shepherds and some as teachers. He distributed himself as five differing gifts, so His body would be equipped to carry on his work, in the earth building, growing and expanding His ministry.
These APEST gifts could be compared to tools because they are used to build, prepare and make ready the body for functionality.
It’s my opinion that the APEST gifts of Christ given to various persons in the body of Christ are leadership gifts. I say this because of two reasons. Number one the text in Ephesians 4:12 says that some not all have been given these gifts and number two the text in Ephesians 4:12 specifically says these gifts have been given for the purpose of equipping the saints which is the entire body. Let’s take a look at what the Bible says about each one of these gifts.
Out of all the five gifts of Christ the word apostle was not a word used in the Old Testament. The word apostle originated from the Ancient Greeks. It was initially a naval term used to describe the leader of a fleet of ships who colonized new territory. The fleet would be sent out to sea on a mission, to locate territories where civilization was nonexistent. Once an uncivilized region was identified, the admiral who was called an apostle which means sent one — along with his specialized crew and all their cargo and belongings — would disembark, settle down and work as a team to establish a new community.
In referring to Jesus as the apostle in Hebrews chapter 3, the author is talking about expanding into new territory and building a new house. So the apostolic, has to do with being sent to expand into new territory and forming new communities. An apostle is sent to minister with God-given authority to expand the ekklēsia.
The original twelve apostles are in a class of their own. No modern-day apostle can ever take the place of the original twelve. Revelations 21:14 says the wall of the city had twelve foundation stones and on them were the twelve names of the twelve apostles. However, in the New Testament a number of people other than the original 12 apostles of the Lamb are specifically called apostles. Just to name a few, you have Barnabas, Silvanus, Adronicus, Junia, Priscilla and the last two actually being female. It’s an important point to remember that the apostle is just one of the five gifts in Ephesians 4:11 and it’s not any more special or more important than any of the others.
The apostle is not the head of an organization, like the CEO and they do not have any authority over spiritual leaders in the local ekklesia. It's a functional gift to plant, expand and establish new communities of Christ followers.
I do not believe scriptures teach that the gifts of apostle and prophet have ceased, but they do not possess the same authoritative role in establishing the New Covenant. A lot of confusion surrounds this subject so let me be clear about my position. It is my position that the two scriptures in Ephesians 2:20 and 3:5 concerning apostles and prophets are past tense so that means it’s already done. [1]The aorist participle suggests a completed action – the foundation has been laid. Just as [2]F.F. Bruce says, “the foundation once laid does not need to be laid again.” All the APEST gifts are simply preaching ‘the mystery’ that’s already been revealed. The mystery is the gospel of Christ upon which the ekklēsia is established.
Here is a list of things I do not believe scriptures teach:
1. I do not believe - Apostles and prophets establish new doctrines, but like all the other APEST gifts establish believers in Christ and sound doctrine. The foundation of Christ has already been established which is ‘the faith’, ‘the gospel’, ‘the message’ and ‘the word of the cross’. The APEST gifts are individuals used to preach the gospel and defend the faith in the particular grace they have been given.
2. I do not believe – Apostles and prophets were restored in recent times but have always been functioning since Christ ascension. We are not going to see a restoration to the authoritative apostles or prophets in the first century. The idea of restoring apostles and prophets to some authoritative position is based on extra Biblical revelation and is simply not taught in the New Testament.
3. I do not believe - Apostles and prophets are elite gifts and given some special authority over others or the church in general nor are they some type of spiritual covering to believers. Ephesians 4:11 are functional gifts not authoritative offices. To teach some hierarchical order where apostles are governing authorities over the ekklēsia is not only bad hermeneutics (Biblical interpretation), but a dangerous practice that leads to cult like or sectarian behavior.
4. I do not believe - Apostles and prophets are elite gifts and given some special authority to restore the ekklēsia for an end times revival which is a fictional doctrine based on extra-Biblical revelation.
5. I do not believe - Apostles and prophets have been given authority to pull down principalities and powers of evil. Once again you have zero scriptures in the Bible validating this false doctrine.
I do conclude the apostolic role described in Ephesians 4:11 persist today but differs significantly from the authoritative apostles of the Lamb referenced in Revelation 21:4. I would categorize Paul in this group. In I Corinthians 15:9-10 because he seemed to put himself in the grouping of the original 12 apostles. He referred to himself “as to one untimely born, he (the resurrected Christ) appeared also to me. For I am the least of the apostles, unworthy to be called an apostle, because I persecuted the church of God. But by the grace of God I am what I am, and his grace toward me was not in vain” (addition mine).
A key difference between an Ephesians 4:11 apostle is that the original apostle’s and prophet’s laid the foundation that all the APEST gifts and all believers must adhere to today. [3]The gifts listed in 4:11 are not new revelatory agents but ministers of the already revealed gospel. Our responsibility today is to be good stewards and “to contend for the faith that was once for all delivered to the saints” (Jude 3). Each of the APEST gifts responsibility is to stay true to the foundation of the gospel and to help build the body of Christ.
If you are building a house, the first thing you do is lay foundations which support and undergird the entire house.
The apostolic has to do with being sent to expand into new territory and forming new communities. It’s where we get the word ‘missionary’ which means ‘sent one’. I would classify church planting as an apostolic function. I would say not all church planters are gifted as an apostle, but someone who consistently operates in forming new communities of the ekklēsia I would be comfortable calling them apostolic.
The term "apostle" should be considered a functional role rather than an official office or position. [4]The foundational apostles were unique witnesses of the risen Christ and had authority to speak Scripture. This office does not continue. Yet the term apostle can also be used in a broader sense of ‘sent one.’ The APEST gifts are not to be used as titles establishing some kind of ecclesiastical authority but are merely descriptive of functional gifts. According to the New Testament, the only official authoritative positions are those of elder or overseer (Timothy 3:1-7; I Peter 5:1-3) . The New Testament does not indicate individuals using titles or requiring others to address them with titles.
Let me further clarify that current day apostles are distinctly different from the original apostles in the early church. Number one the original apostles lived and walked during Jesus time on earth. Secondly, they were directly chosen by him and eyewitnesses of the resurrected Christ (Acts 1:21-22). This also included Paul, who was a leader among the Pharisees and initially not a believer until his encounter on the road to Damascus (Acts 9:4-18). However, he became a witness and observed the first martyr, Stephen, laying down his cloak in approval (Acts7:58-59). No one can claim these qualifications today!
If you have the role of an apostle, you are considered one of the team members collaborating with others, but the coach (Jesus) is the head and in charge.
It is a perspective that is supported by the text surrounding Ephesians 4:11. I am being overly clear on this subject because there are a lot of people who claim apostleship that are simply abusive spiritual leaders perverting the scriptures for power. The original apostles, including Paul, are recognized uniquely for their contributions in establishing the universal church and their offices will not be repeated. If individuals claim such authority improperly, it is advisable to distance oneself from them. You have many dangerous people who take the title apostle and wield it as an authoritative tool of spiritual abuse.
Apostles can be spiritual fathers, but any of the other APEST gifts can be a spiritual father.
A spiritual father is one who supports, undergirds and brings correction when needed (I Corinthians 4:15). However, if I invite my father into my home, he doesn’t just come in and begin bossing me or my family around. He may give me some fatherly advice, but I have the right to accept it or reject it. [5]The metaphor of father underlines both affection and authority, but authority expressed in responsible care rather than domination.
Paul states in 1 Corinthians 12:28 that God has designated the roles within the church as first apostles, second prophets, and third teachers. This designation is not hierarchical or indicative of importance or authority but rather pertains to their functions. [6]The ordering reflects sequence and function rather than rank. If you are building a house, the first thing you do is lay foundations which support and sustain the entire house. Once again the listing is functional, not hierarchical. The concern is the building up of the community.
Paul as an apostolic role model described himself as someone who planted and laid foundations as a skilled master builder (I Corinthians 3:10). Paul's role cannot be duplicated, but the functional gift of expanding the ekklēsia is ongoing.
Paul was a spiritual father to the communities he founded because he was the catalyst who brought them into existence by the gospel. It cannot be overstated that nothing is more closely associated with the apostle than the formation of Christ. Paul in Colossians 1:24-29 showed this as his top priority which was proclaiming Christ. He was “warning everyone and teaching everyone with all wisdom, that we may present everyone mature in Christ.”
The terms apostle and gospel are more than just intimately connected, but they are functionally related. No apostle can separate his or her calling from the core mission—to serve as a steward of ‘the mystery’ and custodians of the gospel. Apostles are like our feet, providing stability as agents of doctrinal soundness and laying foundations for others to build upon. [7]Paul’s goal is the spiritual maturity of believers grounded in Christ. To be equipped with this gift does not mean you become an apostle, but it does mean you can take on certain apostolic traits through the influence and impartation of this gift. Apostles are given to help us to expand, build and establish new territory. N.T. Wright comments saying, “the apostolic task is the formation of Christ-shaped communities.”
To be equipped by this gift does not mean you become an apostle, but it does mean you can take on certain apostolic traits through the influence and impartation of this gift. Apostles are given to help us receive a vision from the Lord to expand, build and establish new territory.
The subsequent gift mentioned is that of the prophet.
Prophets were central to the ministry in the Old Testament. According to the Greek Lexical Aids to the New Testament: “New Testament prophets are for the Christian Church what Old Testament prophets were for Israel. They are messengers or communicators.” While I concur with this statement, it must be noted that a New Testament prophet holds a role that differs from the authoritative office of Old Testament prophets.
New Testament prophets do not establish new doctrines, nor are their words binding like those of Isaiah, Ezekiel, or Jeremiah. [8]New Testament prophecy does not carry the same authority as canonical prophecy. It is not equal in authority to Scripture. To disobey the prophet under the Old Testament was to disobey God and that role is only given to Christ in the New Testament (Acts 3:22-23). The primary function of all APEST gifts is to communicate the gospel, each accomplishing this in their unique manner, with Christ remaining the focal point of all New Testament ministry.
The role of the prophetic ministry historically in the Old Testament and in the New Testament for today has been a call to lead people away from the pathway of destruction to the narrow path of covenant. [9]The prophets called Israel back to covenant loyalty. It is an oversimplification, but prophets in the Old and New Testaments deal with the motives of the heart and the result is to bring forth a heart wholly dedicated to worshipping the Father.
John the Baptist the last Old Testament prophet preparing the way for the Messiah summed up this perspective (Matthew 3:3; Luke 3:4-9). He was sent in the spirit and power of Elijah (Luke 1:16-17) to fulfill the Malachi 4:5-6 prophecy. He fulfilled that prophecy and prepared the way for the Messiah. [10]Prophecy exposes the heart and calls for repentance. The prophetic role is about hearts surrendered to the Father in true worship by turning them to Christ redemptive work (John 4:22-24). Prophecy is primarily about intelligible speech that discloses the heart and builds up the church.
The goal of prophetic ministry is to bring believers into a deeper walk with Christ by equipping the body with the motivation of the Spirit to fulfill the Father's heart.
I want to emphasize that we are under a New Covenant and the Ephesians 4:11 prophet is one who clearly understands the redemptive work of Christ. The prophetic gift like any other APEST gifting is to impart an aspect of Christ into the life of the believer because he is our example. His life of mercy, compassion and telling the truth in restorative love.
As previously said, prophets do not establish new doctrines and teachings but proclaim ‘the mystery’ that has already been established in Christ (Ephesians 2:20). The prophet is a foundational gift in that those who function in this gift lay a deep understanding of covenant relationship in the believer's heart. The character of Christ must be foundational to the spiritual gifts in operation in our lives. The result will be a heart of worship dedicated and submitted to the Lordship of Christ so that when we operate in spiritual gifts, we have pure motives.
Prophets are like our eyes that see, our ears that hear and our mouths that declare the heart of God. In 1 Corinthians 12:28, Paul states that God has appointed in the church first apostles, second prophets, and third teachers. This arrangement is intended to reflect their roles and functions rather than establishing a hierarchy of importance or authority. A prophet can serve in the local ekklēsia, a leadership team providing support to multiple churches or serve the greater church as an extra-local ministry gift.
Continuist often mistakenly equate the authority of New Testament prophets with Old Testament prophets.
Elijah and Moses were types of Christ, as shown on the Mount of Transfiguration, and we no longer have such prophets today. We no longer have prophets like Isaiah, Ezekiel or Jeremiah who wrote scripture. The gift of prophet referenced in Ephesians 4:11 represents a function that reflects an aspect of Christ's ministry. Like all other APEST gifts, its authority is derived from the message of the gospel, as ministers of the New Covenant.
Prophets are like our eyes that see, our ears that hear and our mouths that declare the heart of God. The Ephesians 4:11 prophet is not an office, but it is a functional leadership gift and subject to the character qualifications laid out in I Timothy 3. It will differ regarding ‘function’ from those with the gift of prophecy, as defined in Romans chapter 12. The prophet gives visionary leadership to the ekklēsia along with confrontation at times. Prophets are to help equip the church to hear and know the voice of the Spirit.
The next gift is the evangelist. Evangelist comes from the Greek word euangelistes, which is defined as one who proclaims good news. This is where we get the English word gospel.
An evangelist is one who devotes himself entirely to preaching the gospel, especially the message of salvation. If you have ever been around a true evangelist they are contagious soul winners because it’s in their DNA. It’s what they get up in the morning to do and go to bed thinking about which is reaching others for the gospel.
The clearest picture of an evangelist at work is found in Acts chapter 8. This describes the ministry of Philip who is specifically called an evangelist in Acts chapter 21 verse 8. In Philip's ministry we see two types of evangelism which is multitude evangelism and one-on-one evangelism.
In Acts 8 it says that the multitudes with one accord heeded the things spoken by Philip. Philip was in the city of Samaria preaching Christ to large groups of people. In this setting you see that there were miracles, deliverances and healing. Evangelists like apostles will operate in the power of the Holy Spirit, but they are more singly focused on the proclamation of the gospel.
Multitude evangelism can see multitudes brought to Christ in a day. It’s why they should always work with apostolic teams to help them with formation because the goal is always making disciples.
In Acts 8:26, Philip left the multitude by the Spirit's leading and evangelized the Ethiopian eunuch with a one-on-one encounter. Philip without anyone else being around helped this man understand and receive Jesus as the Son of God. Most evangelists will do both multitude evangelism and one-on-one evangelism, but they are normally stronger in one or the other. Like the prophet an evangelist can serve on an eldership team in the local ekklēsia, an apostolic team providing support to multiple churches, provide support to multiple churches or serve the greater church as an extra-local ministry gift. Everyone is called to preach the gospel and the equipping of the evangelist will help the entire body become more effective in this task.
The next gift is that of a shepherd.
The Greek word translated shepherd in Ephesians 4:11 could be literally translated as feeder and it’s only found once here in the New Testament.
The basic function of this gift is the most tender and caring of the gifts and its feeding in a nurturing way. The teacher is more of a lecturer or instructor while the shepherd gets close up and personal.
In John chapter 21, while Jesus is talking to Peter we get a picture of the work of the shepherd. The Lord directed Peter to feed My lambs. Then the Lord asked Peter again and after the affirmative response He exhorted him to tend My sheep. After the third time, He directed Peter to feed My sheep. Here the Lord is actually giving three different instructions to Peter. First to feed the lambs, then to tend the sheep and then to feed the sheep.
Lambs are baby sheep and Jesus has given the gift of shepherd for taking care of the babies. The shepherd provides close contact and care for new believers making sure they are being plugged into discipleship through small groups. It’s also making sure children and youth are being sufficiently fed supporting the family unit. It’s those who possess this gift that will be passionate to make sure follow-up and nourishment of new sheep, children and youth are being done.
The shepherd will also want to tend the sheep which is to protect them from predators and parasites, nursing them when they become sick and breaking up fights. Home visitation, hospital visits and counseling would be pastoral. At its core, the shepherd is tasked with creating a healthy community, with nurturing people in the faith and caring for the welfare of the people.
Perhaps one of the best ways to articulate the essence of the shepherding function is summed up in the word formation in the way of Christ, lived locally and communally. This impulse to nurture and protect the community, leads us to say that shepherds operate primarily out of a communal impulse.
The shepherd will be gifted to lead the sheep to green pastures and 'equip' the sheep in the flock to help care for and give milk to the lambs. The shepherd gift tends to be a local gifting serving one community. A person with this gift is normally a part of the leadership team in a local community of believers, but a more mature shepherd could serve on an apostolic team equipping other leaders.
Teachers are the fifth category of the gifts of Christ.
The teacher is a distinct gift of Christ indicated by the fact that there were both prophets and teachers in the church at Antioch. The Greek word for teacher could actually be translated as instructor.
You will find some who will combine the shepherd and teacher together as one gift due to the office of elders in the local ekklēsia being both overseers and teachers. You do find some will have a combination of these gifts, however there are many gifted teachers who have little pastoring ability. I have known many excellent teachers who have no aptitude or gifting for pastoral ministry. I’ve known some really great shepherds who struggle at teaching.
A teacher will be able to take the word of God and use it skillfully in laying down sound doctrine.
Paul shows their importance in 1 Corinthians chapter 12 verse 28 by saying that God has appointed in the church first apostles, second prophets, third teachers. Again this is not in a hierarchical way nor in a way of importance, but of function. Apollos in Acts chapter 18 is a good example of a teacher who was mighty in the scriptures. Paul the apostle was also called a teacher. The teacher's focus will be to instruct others in the word of God helping them to understand it. They will equip the church to understand, study and teach others the word of God. The gift of the teacher in Ephesians 4:11 and the gift of teaching in Romans chapter 12 will differ in its authority and scope of ministry.
Apollos not only stayed in one place as part of the local leadership team, he also served on an apostolic team and was used as an extra-local ministry to equip the greater ekklēsia.
As I've said throughout this school of discipleship, my teaching goal is to make the word of God simple, attainable and applicable. To fulfill the mission of Christ ascension, then 'equipping the saints' must be more than theoretical. Knowing is not enough! We have to implement and put into practice equipping every member so that the body of Christ will function properly, reaching the potential embedded into the genetic code of its design.
Now some of you are probably asking yourself do I have one of these gifts? Paul the apostle said that he was called not by man, nor through the agency of man, but through Jesus Christ. If you are called as one of these gifts the Holy Spirit will let you know. The Spirit of God within us lets each of us know our purpose and calling just like he did Paul, Silas, Philip, Pricilla and so on. Each of our callings is unique and the way we discover our callings will be also so don't put God in a box.
The Spirit calls each of us to find our place in the body of Christ, but He also confirms and prepares us to walk in our ministries.
If we have one of these Ephesians 4:11 gifts of Christ then it will not only be evident to us, but it will also become evident to those spiritual leaders in our lives. Once your calling and gifting has been confirmed you need to be prepared for ministry. Paul the apostle is a good example. Paul was called, confirmed and then immediately began to use His gift in Acts chapter 9, but he was not yet fully prepared for ministry. We don't hear from Paul again until Barnabas goes and gets him at Tarsus in Acts chapter 12 which was 7 yrs. later.
In like manner between the calling and the full use of our gift is the confirmation and preparation of our lives and gifts. I’m not putting a time frame on it because we are each unique.
We need to confirm, prepare and train new leaders. It’s why I put this discipleship course together and it’s why missional teams are so important. One of the purposes of apostolic teams is to not just equip the saints, but to develop new leaders, coordinate ministries, plant new churches and network with other leaders in the greater ekklēsia. It’s what Paul was doing in the School of Tyrannus for 2 years in the city of Ephesus.
In the last lesson I used the example of a Homeschool network as a missional team model. Missional teams connect the organizational net, provide leadership training and bring a synergistic effect. Technology is transforming the way we can train, just think about what you are doing right now. We can access so many resources, it’s not really necessary to go to Bible school anymore, but it’s necessary to get connected and find your place. God is raising up apostolic teams in these last days and one of the results will be a greater unity within the body of Christ.
Yes be unique in what God has called you to do, but remember we must be diligent to preserve the unity of the Spirit because there is only one body not two.
Allow for diversity without criticism. We may identify with a particular part of the body, but we should not allow it to divide us as it did the believers in Corinth. One of the signs that we are maturing in our faith and walking in the Spirit is our love for one another. One of the results of the Ephesians 4:11 gifting working together is a greater unity in the Body of Christ. We can never be exclusive by thinking that what we are doing is better than all the rest. Each local expression of Christ body, denomination or network of churches needs to do what the Holy Spirit has called them to do. However, they need to preserve the 'unity of the Spirit'.
The Ephesians 4:11 leadership gifts are about multiplying our efforts because we are not to be competing against each other, but cooperating with each other for the furtherance of the one mission.
Unlike our own particular group, we may not agree upon everything, but there is a common bond in Christ. We must encourage, support and work together for the sake of the gospel. Paul told us to stand firm in one spirit, with one mind striving together for the faith of the gospel. Love is having a mutual respect for one another and honoring one another for the work each has been called to accomplish. There are different ministries and different expressions of the ekklēsia, but we need to all work together in fulfilling the one Great Commission until he comes. The ultimate goal of the synergistic effect of the Ephesians 4:11 gifts is to bring the body of Christ to being conformed into the image of Christ.
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Next Lesson: Lesson 50 - Body Ministry
[1] Harold Hoehner, Ephesians: An Exegetical Commentary, p. 397.
[2] F.F. Bruce, The Epistles to the Colossians, to Philemon and to the Ephesians, p. 304.
[3] Frank Thielman, Ephesians (BECNT), p. 280.
[4] Anthony C. Thiselton, The First Epistle to the Corinthians, (NIGTC), p. 367.
[5] Craig Blookber, I Corinthians, (NAC), p. 247.
[6] Gordon D. Fee, First Corinthians, p. 618, 134.
[7] Douglas J. Moo, The Letters to the Colossians and to Philemon (PNTC), p. 168.
[8] D.A. Carson, Showing the Spirit, p. 97.
[9] Bruce Waltke, An Old Testament Theology, p. 845.
[10] Ben Witherington III, Conflict and Community in the Church, p. 287.
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