Exegetical and Hermeneutical Commentary of Ephesians 4:12
For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ:
12. for the perfecting of the saints, &c.] More lit., with a view to the equipment of the saints for [their] work of service. Latin versions, ad consummationem sanctorum in opus ministerii. The noun rendered equipment occurs only here in N.T. The kindred verb occurs e.g. Mat 4:21 (A.V., “ mending nets”); Gal 6:1 (A.V., “ restore such a one”); Heb 13:21 (“make you perfect ”; and so 2Co 13:11; 1Pe 5:10). The idea is of mending a breach, completing a connexion, putting the dislocated in order. The practical suggestion here is most important. The Divine gift of a Christian Ministry is to have its effect above all things in the fitting of “the saints” (true believers in general) for active “service” for the common Lord. Government, preaching, teaching, is to bear upon this. Nothing will be a more lawful result of a Divine ministerial commission than energetic efforts for Christ and His cause on the part of private Christians. These efforts, on the other hand, will never be made (in the true ideal of Christian work) in neglect or contempt of the ordered ministry.
for the edifying of the body ] A special aspect of the “work of service” just mentioned. Each true believer is, by the spiritually enabled ministry, to be “equipped” to act as a “builder up” of the Lord’s Body (on which see above, on Eph 4:4); to gather in new “living stones,” new “members,” by holy influence of word and work; and to compact and consolidate the cohesion. See below Eph 4:29 for a special form of such labours. For the fusion of the metaphors of “building” and “body” see the closing verses of ch. 2, and below Eph 4:16.
Fuente: The Cambridge Bible for Schools and Colleges
For the perfecting of the saints – On the meaning of the word rendered here as perfecting – katartismon – see the notes on 2Co 13:9. It properly refers to the restoring of anything to its place; then putting in order, making complete, etc. Here it means that these various officers were appointed in order that everything in the church might be well arranged, or put into its proper place; or that the church might be complete. It is that Christians may have every possible advantage for becoming complete in love, and knowledge, and order.
For the work of the ministry – All these are engaged in the work of the ministry, though in different departments. Together they constituted the ministry by which Christ meant to establish and edify the church. All these offices had an existence at that time, and all were proper; though it is clear that they were not all designed to be permanent. The apostolic office was of course to cease with the death of those who were the witnesses of the life and doctrines of Jesus (compare notes on 1Co 9:1); the office of prophets was to cease with the cessation of inspiration; and in like manner it is possible that the office of teacher or evangelist might be suspended, as circumstances might demand. But is it not clear from this that Christ did not appoint merely three orders of clergy to be permanent in the church? Here are five orders enumerated, and in 1Co 12:28, there are eight mentioned; and how can it be demonstrated that the Saviour intended that there should be three only, and that they should be permanent? The presumption is rather that he meant that there should be but one permanent order of ministers, though the departments of their labor might be varied according to circumstances, and though there might be helpers, as occasion should demand. In founding churches among the pagan, and in instructing and governing them there, there is need of reviving nearly all the offices of teacher, helper, evangelist, etc., which Paul has enumerated as actually existing in his time.
For the edifying – For building it up; that is, in the knowledge of the truth and in piety; see the notes on Rom 14:19.
The body of Christ – The Church; see the notes on Eph 1:23.
Fuente: Albert Barnes’ Notes on the Bible
Eph 4:12
For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ.
No perfection without pains
However prodigious may be the gifts of nature to her elect, they can only be developed and brought to their extreme perfection by labour and study. Think of Michael Angelo working for a week without taking off his clothes, and Handel hollowing out every key of his harpsichord, like a spoon, by incessant practice. Gentlemen, after this, never talk of difficulty Or weariness. (C. H. Spurgeon.)
The perfecting of believers
The invisible power of Christ, and His visible gifts in the Church, are in cooperation for the perfecting of the saints. An endless variety of ministry is provided for this end. Every Divine ministry is supplied with its measure of wisdom and of grace, from the treasury of Christ. Diversities of gifts are necessary to meet a corresponding diversity in the natures of men. Each disciple is susceptible of a development peculiar to himself; nor can his perfection be confounded with that of any other man. The perfection of a primrose is not that of a lily, nor the perfection of a lily that of a rose. Gods idea of perfection is not to make lilies into fruit trees, nor fruit trees into cedars. God will have His lily-like children to be perfect as lilies, and His cedar children to be perfect as cedars, and so on. There will be endless diversity among men, yet each perfect in his own order. The riches of Divine love and wisdom, strength and beauty, will be mirrored in the variety. The perfecting of the saints is not only very distinct from their conversion, or first faith in Christ; but much more important than their comforting. The Divine method of comforting is by perfecting. To comfort souls, and leave them unrenewed and disqualified for life in heaven, would be delusive and cruel. To look to Christ as the Beginner of the new life is absurd, unless we also look to Him as the Finisher. Finishing the life of faith, and perfecting men, are the same work. The perfecting of the saints can never be promoted by the ministry of a mere evangelist, or preacher of gospel facts. The hodman is very useful, but not as an architect. A reiterator of common places is not a teacher. The perfecting of your house must be given to other hands than the men who dig out the foundation. The grand end of the Christian ministry, as it is also the end of time, and the end of Christs whole work, is to perfect man, or rather to perfect humanity. (J. Pulsford.)
The edifying of Christs body
I. The edifying of Christs body consists in enlarging your views of the polluted, guilty, helpless state of fallen man.
II. Person, work, and relation of Christ to His people.
III. The freedom with which the Scriptures hold Him forth for our salvation.
IV. The privileges of believers.
V. The necessity of, and Scriptural arguments to enforce, an exemplary walk before God, the Church, the world.
VI. The sovereignty of God in the disposal of His favours.
VII. The grounds of submission to Him.
VIII. In pointing out to them their particular sins. It is reported commonly that there is fornication among you, etc. (1Co 5:1, etc.). Errors. Galatians. In putting them in mind of their future glory. Wherefore comfort one another with these words (1Th 4:10). (H. Foster, M. A.)
The Christian Church the body of Christ
Observe some points of importance connected with the Church as the body of the Redeemer.
I. Its visibility.
II. It is a living body.
III. As the body–the Church just exhibit Christs mind and character.
The body of flesh Christ had was under the control and hallowed influence of the Holy Spirit. It was the residence of the Deity. Now just so also His body the Church. It is to receive celestial influences and impressions from Christ, and then to show them forth.
1. Was Christ meek and lowly? So must be His Church.
2. Spiritual and holy? So must be His Church.
3. Self-denying and forbearing? So must be His Church.
4. Devoted and obedient? So must be His Church.
5. Compassionate and merciful? So must be His Church.
The mind, and spirit, and life of Christ, must be reflected by the Church, the body of Christ.
IV. As the body of Christ, it must carry out the purposes and will of Christ.
1. The Church must be a teaching holy.
2. The Church must be a sympathizing body.
3. The Church must be an active body.
4. The Church must be a liberal and benevolent body.
5. It must be a heavenly body.
It is of heavenly formation. He had heaven in His spirit, and words and life, so must the Church His body. (J. Burns, D. D.)
The Church Christs body
I. The Church is called Christs body.
1. All the senses are in the head for the guidance and protection of the body (Eph 1:22; Col 1:19; Joh 1:16; 1Co 1:30).
2. The variety and respective usefulness of the members in it (1Co 12:15, etc.).
3. The infirmities to which the various members are liable.
4. The concern of one member for another (1Co 12:26).
5. Its continual increase, etc. (Eph 4:12-13; Eph 4:16).
6. Christ, as its Head, has the preeminence, etc. (Col 1:18).
7. Without it, Christ would not be complete (Eph 1:23; Heb 2:13).
II. The edifying of the body in ministry of the word, consists–
1. In enlarging their views of gospel truths, in their importance, connection, and use.
2. In pointing out to them their sins and errors. it is reported commonly that there is fornication among you, etc. (1Co 5:1, etc.). Galatians.
3. In getting before them their duty in their various connections in life. (H. Foster, M. A.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 12. For the perfecting of the saints] For the complete instruction, purification, and union of all who have believed in Christ Jesus, both Jews and Gentiles. For the meaning of , perfecting, 2Co 13:9.
For the work of the ministry] All these various officers, and the gifts and graces conferred upon them, were judged necessary, by the great Head of the Church, for its full instruction in the important doctrines of Christianity. The same officers and gifts are still necessary, and God gives them; but they do not know their places. In most Christian Churches there appears to be but one office, that of preacher; and one gift, that by which he professes to preach. The apostles, prophets, evangelists, pastors, and teachers, are all compounded in the class preachers; and many, to whom God has given nothing but the gift of exhortation, take texts to explain them; and thus lose their time, and mar their ministry.
Edifying of the body] The body of Christ is his Church, see Eph 2:20, c. and its edification consists in its thorough instruction in Divine things, and its being filled with faith and holiness.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
For the perfecting of the saints; either for the restoring and bringing them into right order, who had been, as it were, dissipated, and disjointed by sin: or rather the knitting together and compacting them more and more, both in nearer union to Christ their Head by faith, and to their fellow members by love: see 1Co 1:10.
For the work of the ministry; or, for the work of dispensation, i.e. for dispensing the word, and all those ordinances which it appertains to them to dispense; and so it implies their whole work. But there may be a trajection in the words, and then this clause is to be read before the former, and the meaning plainly is:
For the work of the ministry, which is to perfect the saints, and edify the body of Christ.
For the edifying of the body of Christ; the same in effect as perfecting the saints, viz. the building up the church, both in bringing in new members to it, and strengthening those that are brought in already, in faith and holiness.
Fuente: English Annotations on the Holy Bible by Matthew Poole
12. Forwith a view to;the ultimate aim. “Unto.”
perfectingThe Greekimplies correcting in all that is deficient, instructingand completing in number and all parts.
fora different Greekword; the immediate object. Compare Ro15:2, “Let every one . . . please his neighbor forhis good unto edification.”
the ministryGreek,“ministration”; without the article. The office of theministry is stated in this verse. The good aimed at in respect to theChurch (Eph 4:13). The way ofgrowth (Eph 4:14-16).
edifyingthat is,building up as the temple of the Holy Ghost.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
For the perfecting of the saints, c,] The chosen ones, whom God has sanctified or set apart for himself in eternal election: the ministry of the word is designed for the completing the number of these in the effectual calling and for the perfecting of the whole body of the church, by gathering in all that belong to it, and of every particular saint, who is regenerated and sanctified by the Spirit of God: for the best of saints are imperfect; for though there is a perfection in them, as that designs sincerity, in opposition to hypocrisy, and as it may be taken comparatively with respect to what others are, or they themselves were; and though there is a perfection of parts of the new man in them, yet not of degrees; and though there is a complete perfection in Christ, yet not in themselves, their sanctification is imperfect, as their faith, knowledge, love, c. sin is in them, and committed by them, and they continually want supplies of grace and the best of them are sensible of their imperfection, and own it: now the ministration of the word is a means of carrying on the work of grace in them unto perfection, or “for the restoring or joining in of the saints”; the elect of God were disjointed in Adam’s fall, and scattered abroad, who were representatively gathered together in one head, even in Christ, in redemption; and the word is the means of the visible and open jointing of them into Christ, and into his churches, and also of restoring them after backslidings:
for the work of the ministry; gifts are given unto men by Christ to qualify them for it: the preaching of the Gospel is a work, and a laborious one, and what no man is sufficient for of himself; it requires faithfulness, and is a good work, and when well performed, those concerned in it are worthy of respect, esteem, and honour; and it is a ministering work, a service and not dominion:
for the edifying the body of Christ; not his natural body the Father prepared for him; nor his sacramental body in the supper; but his mystical body the church; and gifts are bestowed to fit them for the preaching of the Gospel, that hereby the church, which is compared to an edifice, might be built up; and that the several societies of Christians and particular believers might have spiritual edification, and walk in the fear of the Lord, and in the comforts of the Holy Ghost, and their numbers be increased, and their graces be in lively exercise.
Fuente: John Gill’s Exposition of the Entire Bible
For the perfecting ( ). Late and rare word (in Galen in medical sense, in papyri for house-furnishing), only here in N.T., though in 2Co 13:9, both from , to mend (Matt 4:21; Gal 6:1). “For the mending (repair) of the saints.”
Unto the building up ( ). See 2:21. This is the ultimate goal in all these varied gifts, “building up.”
Fuente: Robertson’s Word Pictures in the New Testament
For the perfecting [ ] . Only here in the New Testament. In classical Greek of refitting a ship or setting a bone. The preposition for denotes the ultimate purpose. Ministering and building are means to this end. Hence its emphatic position in the sentence. For perfecting, see on mending, Mt 4:21; perfected, Mt 21:16; Luk 6:40; 1Pe 5:10. Compare 1Co 1:10; Heb 13:21. The radical idea of adjustment is brought out in ver. 13.
For the work of the ministry [ ] . Rev., much better, unto the work of ministering. Eijv unto, marks the immediate purpose of the gift. He gave apostles, etc., unto the work of ministering and building, for the perfecting, etc. The prevailing sense of diakonia ministry, in the New Testament, is spiritual service of an official character. See Act 1:25; Act 6:4; Act 20:24; Rom 11:13; 1Ti 1:12; 2Ti 4:5.
Edifying [] . Rev., building up. See on Act 20:32. Notice the combination of perfecting and building. Building defines the nature of the work of ministry, and perfecting comes through a process.
Fuente: Vincent’s Word Studies in the New Testament
THE PURPOSE OF SPIRITUAL GIFTS
1) “For the perfecting of the saints” (pros ton katartismon ton hagion) “To or toward the perfecting or maturity of the saints,” to aid in the spiritual growth of the body of saints (the church), or to equip, prepare, or furnish the church-saints, as Jesus desired of the church from His first sermon to them, on the Mount, Mat 5:48.
2) “For the work of the ministry” (eis (ergon diakonias) “with reference to the work of the common physical ministry of the church,” , the work of ministration, or common service in the church. Let it always be understood that the purpose of all spiritual gifts was and is f or the honor of God in effecting Divine services, Eph 2:10; 2Co 5:19; 2Ti 4:2; 2Ti 4:5.
3) “For the edifying of the body of Christ” (eis oikodomen tou somatos tou christou) “With relationship to the building up or strengthening of the body (church assembly) of Christ” To edify means to strengthen or build up as in Rom 14:19; Rom 15:2; 1Co 14:12; 1Th 5:11.
The spiritual gifts were given members of the early church to supplement their needs so that every member might offer his profitable contribution to the church in worship and service in building up the body so that none might be said to be unnecessary, 1Co 12:22.
Fuente: Garner-Howes Baptist Commentary
12. For the renewing of the saints. In this version I follow Erasmus, not because I prefer his view, but to allow the reader an opportunity of comparing his version with the Vulgate and with mine, and then choosing for himself. The old translation was, ( ad consummationem ,) for the completeness. The Greek word employed by Paul is καταρτισμός, which signifies literally the adaptation of things possessing symmetry and proportion; just as, in the human body, the members are united in a proper and regular manner; so that the word comes to signify perfection. But as Paul intended to express here a just and orderly arrangement, I prefer the word ( constitutio ) settlement or constitution, taking it in that sense in which a commonwealth, or kingdom, or province, is said to be settled, when confusion gives place to the regular administration of law.
For the work of the ministry. God might himself have performed this work, if he had chosen; but he has committed it to the ministry of men. This is intended to anticipate an objection. “Cannot the church be constituted and properly arranged, without the instrumentality of men?” Paul asserts that a ministry is required, because such is the will of God.
For the edifying of the body of Christ. This is the same thing with what he had formerly denominated the settlement or perfecting of the saints. Our true completeness and perfection consist in our being united in the one body of Christ. No language more highly commendatory of the ministry of the word could have been employed, than to ascribe to it this effect. What is more excellent than to produce the true and complete perfection of the church? And yet this work, so admirable and divine, is here declared by the apostle to be accomplished by the external ministry of the word. That those who neglect this instrument should hope to become perfect in Christ is utter madness. Yet such are the fanatics, on the one hand, who pretend to be favored with secret revelations of the Spirit, — and proud men, on the other, who imagine that to them the private reading of the Scriptures is enough, and that they have no need of the ordinary ministry of the church.
If the edification of the church proceeds from Christ alone, he has surely a right to prescribe in what manner it shall be edified. But Paul expressly states, that, according to the command of Christ, no real union or perfection is attained, but by the outward preaching. We must allow ourselves to be ruled and taught by men. This is the universal rule, which extends equally to the highest and to the lowest. The church is the common mother of all the godly, which bears, nourishes, and brings up children to God, kings and peasants alike; and this is done by the ministry. Those who neglect or despise this order choose to be wiser than Christ. Woe to the pride of such men! It is, no doubt, a thing in itself possible that divine influence alone should make us perfect without human assistance. But the present inquiry is not what the power of God can accomplish, but what is the will of God and the appointment of Christ. In employing human instruments for accomplishing their salvation, God has conferred on men no ordinary favor. Nor can any exercise be found better adapted to promote unity than to gather around the common doctrine — the standard of our General.
Fuente: Calvin’s Complete Commentary
(12) For the perfecting . . .The parallelism of the three clauses of our version of this verse does not exactly correspond to the original, though we notice that Chrysostom supports it, and therefore evidently saw nothing in the Greek to contradict it. The preposition (eis) used in the two latter clauses (which should be unto work of ministration, unto edification of the body of Christ) properly signifies contact with a thing, and the preposition (pros) used in the first clause, direction towards a thing. The two are often apparently interchanged; but in close juxtaposition here can hardly be intended to be identical or exactly parallel; and, if distinction is to be drawn, the former must signify immediate consequence, and the other the remoter object to which such immediate consequence is designed to minister. The construction would be greatly simplified, if inversion of the first two clauses could be allowed. For it would then run, unto work of ministration with a view to perfecting of saints, unto building up of the body of Christ; and so would plainly represent the two-fold operation of the ministry: first, its work in its various offices for the perfecting of individual souls; and next, its general direction to the building up of the whole body. But whether this construction be grammatically possible or not, this appears to be in any case the general sense of the passage.
The perfecting of the saints.The word rendered perfecting (akin to the perfection of 2Co. 13:9) is derived from a root which signifies either to mend what is broken (as in Mat. 4:21), or to complete what is unfinished (as in Luk. 6:40; Rom. 9:22); and hence is used spiritually for to restore the fallen (Gal. 6:1), or to perfect the imperfect Christian (Heb. 13:21; 1Th. 3:10). Both processes are necessarily implied in that perfection of the individual saints here spoken of, and more fully described in the next verses.
The edifying of the body of Christ.This is that part of the work of the ministry (as in preaching and ministering in public worship) which tells upon the Church or congregation as a whole. It is here represented as subsequent, perhaps as subordinate, to the individual pastoral dealing with souls. But each has his own gift. Some ministries are more blessed to the individual perfecting of the saints; others to the building up of the whole Church.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
c. All for building a compact and energetic Christian Church, Eph 4:12-16 .
12. For In order to: a different Greek word from the two fors following. This perfecting or fitting the saints is for two things: first, for a (not the) work of service, (not an official ministry,) so as to be a true working Church in all temporal, benevolent, and spiritual matters; and second, for the building up the Church, so that it be at once a strong edifice, and that edifice the body of Christ. The figures of architecture and of anatomy are blended.
Fuente: Whedon’s Commentary on the Old and New Testaments
Eph 4:12. For the persecuting of the saints, For the fitting out holy persons,to the edifying, &c. Blackwall.
Fuente: Commentary on the Holy Bible by Thomas Coke
Eph 4:12 . Behoof, for which Christ has given, etc. “Non potuit honorificentius verbi ministerium commendare, quam dum hunc illi effectum tribuit,” Calvin.
The three clauses are not co-ordinate (Chrysostom, Wolf, Bengel, Semler, Holzhausen, and others). Against the co-ordination may be decisively urged not the varying of the prepositions, for Paul is fond of interchanging them (comp. Rom 3:30 ; Rom 5:10 ; Rom 15:2 ; 2Co 3:11 ), but the circumstance that in its position between the first and third points would be unsuitable. [216] Rather are . . and . . . two definitions to , not parallel to . , but parallel to each other ; so that we have thus, with Lachmann, Harless, Tischendorf, Bleek, to delete the comma after . . contains, namely, the aim for which Christ has given those designated in Eph 4:11 , . He has, on behalf of the full furnishing of the saints, given those teachers for the work of the ministry, for the edification of the body of Christ . The objection that the . . is a yet higher aim than that of the . (de Wette) is incorrect; since, on the contrary, the . . . is the higher point, which is to be attained by the edification of the body of Christ, and consequently might be conceived of as aimed at therein. Comp. also Hofmann, Schriftbeweis , II. 2, p. 128. Observe, withal, the expression of perfection: ., and the expression of development: . Many others, including de Wette, have made the two clauses with dependent on , so that the sense would be: “for the qualifying of believers that they may in each and every way themselves labour for the advancement and edification of the church,” Meier; comp. Flatt, Schott, Rckert, Schenkel, and others, as already Erasmus. But ( a ) , where the context is speaking of those engaged in the service of the church, always denotes the official service (Rom 11:13 ; 2Co 4:1 ; 2Co 6:3 ; comp. Act 6:4 ; 2Co 3:7 ff; 2Co 9:12 , al. ), and hence may not here be transmuted into the general notion of rendering service to, furthering (see especially 1Pe 4:10 ). And if we should in that connection retain the official notion of (Flatt, Schott; comp. also Zachariae), the training of the to be teachers would be the thought resulting; which would be inappropriate, because Paul regarded the Parousia as so near, and conceived of the as continuing till then (see 1Co 13:8 ), and therefore the thought that teachers had to be trained was remote from his mind. ( b ) But if he had merely meant to say: “to make the individual Christians jointly and severally meet for co-operating to the furtherance of the church” (Rckert), then would have been to an essential element, which could not have been left out. Olshausen regards the two clauses introduced by as a partition of the : “for the perfecting of the saints, and that, on the one hand, of those furnished with gifts of teaching for the fulfilment of the teacher’s office; on the other hand, as regards the hearers, for the edifying of the church.” Incorrectly, seeing that are the objects of the teaching labours mentioned in Eph 4:11 and consequently cannot include the teachers themselves, and seeing, moreover, that the . . most appropriately describes the working of the teacher , so that no reader could, especially after . ., conjecture that . . . . was to apply to the hearers , inasmuch as no one could read the “on the one hand” and the “on the other” between the lines. Lastly, in quite an arbitrary and erroneous way, Grotius, Michaelis, Koppe have even assumed a trajection for . . . . . . ., in connection with which there have been very various explanations. [217]
, not elsewhere found in the N.T. (in Galen used of the adjustment of a dislocated limb), means, like , 2Co 13:9 , the putting of a person or thing into its perfect state , so that it is as it should be ( ). Vulgate: ad consummationem . Comp. Morus, and see , Luk 6:40 ; 1Co 1:10 ; 2Co 13:11 ; Heb 13:21 ; 1Pe 5:10 . Translations like ad coagmentationem (Beza) and ad instaurationem (Erasmus) would need to be suggested by the context. [218]
] does not stand for the simple (Koppe; see, on the other hand, Winer, p. 541 f. [E. T. 768]; Fritzsche, ad Rom. I. p. 117), but means the work of the , i.e. the labour which is performed in the ministerial office of the church.
. .] for the upbuilding (= . ., comp. 1Co 14:12 ; Eph 4:29 ) of the body of Christ . This is that ; and so an appositional more precise definition of that which precedes. But on that account to take as a building (Schellhorn in Wolf, Holzhansen) is an undue anticipation. The expression is a blending of two figures, both of which were, from what precedes, present in the conception of the apostle (Eph 1:23 , Eph 2:20 ff., Eph 3:6 ), the church as the body of Christ and as an edifice. Comp. Eph 4:16 .
[216] If the three elements were parallel, Paul must logically have thus arranged them: (1) , (2) , (3) , advancing from the less definite to the more definite.
[217] Grotius: “ut sanctis ministrent eos perficiendo magis et magis ut ad eum modum illi quoque sancti apti fiant aedificandae ecclesiae, i.e. docendis aliis.” Michaelis: “that they should be able ministers of His church, in order that the saints might become more perfect, and His church, which is His body, might attain its due magnitude.” Koppe: “ ( ) ,” and . . . ., is supposed to belong again to .
[218] With strange inappropriateness, Pelagius and Vatablus have referred the to the number of the Christians: “ad complendum numerum electorum.”
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
12 For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ:
Ver. 12. For the perfecting of the saints ] , for the jointing of them whom the devil hath dislocated.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Eph 4:12 . : with a view to the full equipment of the saints . The object with which Christ gave some men as Apostles, and some as prophets, etc., is now stated in a sentence consisting of three clauses. The precise construction and meaning of these clauses are by no means easy to determine. The main difficulty is the relation in which they stand to each other and to the preceding . What that relation is will be best seen when the several terms have been examined. The sentence begins with , but the two clauses which follow are introduced each by . Little can be made, however, of that. The nice distinctions of the classical period were not maintained in later Greek; and, while Paul’s use of prepositions is for the most part remarkably precise, it is his habit to vary them, without any obvious difference in sense. Especially is this his way with those of kindred meaning and followed by the same case: cf. and in Rom 3:25 , and see Win.-Moult., pp. 512, 513. The noun occurs only here in the NT; in 2Co 13:9 we have . The verb which is found more frequently and expresses the general idea of making , fit, complete , is used in the sense of repairing literally (Mat 4:21 ; Mar 1:19 ), restoring in a spiritual or disciplinary sense (Gal 6:1 ), perfecting or making perfect (Mat 21:16 ; 1Th 3:10 ; 1Pe 5:10 , etc.), and also in that of preparing, furnishing, equipping (Polyb., i., 47, 6; v., 2, 11; Hdt. ix. 66; Luk 6:40 ; Heb 10:5 ; Heb 11:3 , also Rom 9:22 , with ). The noun, therefore, may well have the meaning of equipment here. : for the work of ministration . has the simple sense of business the work done in ministration. is taken by most in the specific sense of ministerial service, service of an official kind in the Church. But, while this is a very frequent use (Act 1:17 ; Act 1:25 ; Act 20:24 ; Act 21:19 ; Rom 11:13 ; Rom 12:7 , etc.), the word has also the more general sense of service (Heb 1:14 ; 2Ti 4:11 ). Its cognates , have also the same sense (Mat 20:28 ; Mar 10:45 ; Joh 12:26 ; Act 19:22 ; Phm 1:13 ; Col 1:25 ; 2Co 6:4 ; 2Co 11:15 , etc.). It is quite legitimate, therefore, to give the noun here the non-official sense, if the contest points to that. This also is in harmony with the anarthrous . : for the building up of the body of Christ. Cf. in Eph 4:29 , and in 1Co 14:12 . The two figures of the Church as a building and a body are combined here. But in what relation do these clauses stand to each other and to the ? This is very differently put. Some take them to be three parallel or coordinate clauses dependent on , as if = “Christ gave some as Apostles, and some as prophets, etc., with a view to these three things the perfecting of the saints and the work of the ministry, and the edifying of the body of Christ. So substantially Chrys., Theophy., Oec., Calv., Beng., Klp., etc., and the AV. To this it is objected that the would occupy an awkward position, and that the natural order would have been , , etc. With this sense of maladjustment of the clauses some (Grot., etc.) have even supposed a trajection. Others (Lachm., Harl., Tisch., Bleek, Hofm., Mey., Von Soden, Ell., Alf., Abb., etc.) take the second and third clauses, each introduced by , to be parallel to each other, and directly dependent on the . They thus express the immediate object, while . . . denotes the ultimate end; as if = “Christ, with a view to the full, final perfecting of the saints, gave Apostles, prophets, etc. for the work of the ministry, for the edifying of the body of Christ”. But this gives a somewhat awkward and involved construction, and reduces the force of the third clause, which would naturally be expected to bring us to the larger, ultimate purpose of Christ’s giving. Olshausen modifies this interpretation to the effect of taking the second and third clauses as subdivisions of the first, = “Christ gave Apostles, etc., for the perfecting of the saints, on the one hand for the fulfilment of the teacher’s office, and on the other hand, as regards the hearers, for edification”. But no such distinction is in view here between teachers and hearers , the subjects being the generally. None of these adjustments of the clauses quite meets the case. The proper construction, recognised so far by Erasm., Luther, De Wette, Rckert, Weiss, and more recently accepted by Haupt, is the simplest. It takes the sentence to be dependent as a whole on the , and understands the three clauses as successive, the first looking to the second, the second to the third, the third forming the climax and expressing the ultimate object of the giving on the part of the ascended Christ. Thus the sense becomes “Christ gave some men as Apostles, some as prophets, etc., with a view to the full equipment of the saints for the work of ministration or service they have each to do in order to the building up of the body of Christ”. The building up of the Church that is the great aim and final object; to that every believer has his contribution to make; and to qualify all for this is the purpose of Christ in giving “Apostles, prophets, evangelists, pastors and teachers”. In this way each clause fits in naturally with the next, and the ultimate object is expressed last. This, too, is the only construction which does justice to the at the beginning of the statement (Eph 4:7 ) and the at its close. These are the terms which convey the ruling idea, viz. , that each member gets the gift of grace, and each has his part to do towards that upbuilding of the Church which is the great object of Christ’s bestowments; and these Apostles, prophets, etc., are the means provided by Christ whereby all the members shall be made capable of performing their several parts in order that at last the whole Church may be built up in its completeness as the body of Christ.
Fuente: The Expositors Greek Testament by Robertson
perfecting. Greek. katartismos. Only here. For the verb, see App-125. Compare Rom 9:22.
saints. See Act 9:13.
ministry. App-190.
edifying. As in Eph 2:21.
the body of Christ. See Eph 1:23.
Fuente: Companion Bible Notes, Appendices and Graphics
Eph 4:12. –, to [ad, towards]-for-for [in, for the end, unto. Engl. Vers. renders all for]) To this refer, into, unto, unto [as respectively answering to the previous , , ], in the following verse; although to [, ad, towards], and into [, in, unto, or into], somewhat differ, Rom 15:2.[58] The office of the ministry is denoted in this verse; in the following, the goal which the saints have in view; in Eph 4:14-16, the way of growth; and each of these has three parts, expressed in the same order. There are three paragraphs, divided severally into three parts. The first three parts have a mutual relation; then the second three; lastly, the third; and all without a Chiasmus.-, perfecting [aptationem, the mutual adaptation]) This in the greatest degree has the effect of producing unity.
[58] , unto his good, towards edification. The former expressing the internal end in respect to God: the latter, the external end in respect to man.-ED.
Fuente: Gnomon of the New Testament
Eph 4:12
Eph 4:12
for the perfecting of the saints,-The endowed teachers were given to the church for the purpose of instructing the saints in the full and complete will of God, that they might be perfect in character. The first and highest purpose of God in giving the Spirit to direct and guide man and the object for which the church was established is the perfection of the saints in the spiritual knowledge, that they may make the perfection of their lives the one great leading and absorbing end and aim of their lives.
unto the work of ministering,-Here we see the perversion of the meaning of the Spirit, in the use of the term ministering. Preaching is the prominent idea connected with the work of the ministry at the present day. The preacher is the minister. Originally the minister was the individual who performed the most menial and laborious work in the congregation-physical labor for the congregation-who waited upon the sick, fed the hungry, and labored for the relief of sorrow, distress, and the physical ills of the offcast of earth. There are two different words used in the Greek to designate the work of serving and the work of preaching the gospel. Ergon diakonias indicated the work of serving; ergon evangelistes the work of preaching the good news of salvation. The term used here, translated ministering, is the one which designates the work of serving or ministering to the wants of the afflicted-first of the household of faith; secondly, of all the suffering mortals of the earth.
unto the building up of the body of Christ:-This is the third end for which Jesus gave the gift of the Spirit. This embraces the teaching necessary to bring men into the church, and to perfect, build up their character and to direct their work after having entered it. These gifts were to direct Christians in perfecting themselves in knowledge and obedience, for the work of caring for the needy and suffering, and for their teaching the gospel of the Son of God; and the Christians, the duties and obligations laid on them. The order of these works should be observed. Enumerations in the Scriptures began with the greatest and ended with the least. The list of the apostles began with Peter and ended with Judas Iscariot. Then the first and most important work of the church is to seek to perfect themselves in the divine knowledge and Christian character. Second, to look after the poor, afflicted, and destitute of the children of God, and then after the preaching of the word and building up of the church. This order of God is effective. We reverse the order, neglect the obligation to perfect the character, and the second lesson, too, and devote our energies to the third and last. We fail of the last because we neglect the first and second. If the saints would perfect their own characters in righteousness and true holiness, and care for the needy and helpless, then converting all possible to be converted would be an easy matter. The work done by these gifts is just the work performed by the word of God after it had come in its fullness.
Fuente: Old and New Testaments Restoration Commentary
perfect
(See Scofield “Mat 5:48”).
Fuente: Scofield Reference Bible Notes
perfecting: Luk 22:32, Joh 21:15-17, Act 9:31, Act 11:23, Act 14:22, Act 14:23, Act 20:28, Rom 15:14, Rom 15:29, 1Co 12:7, 2Co 7:1, Phi 1:25, Phi 1:26, Phi 3:12-18, Col 1:28, 1Th 5:11-14, Heb 6:1, Heb 13:17
the work: Act 1:17, Act 1:25, Act 20:24, Rom 12:7, 1Co 4:1, 1Co 4:2, 2Co 3:8, 2Co 4:1, 2Co 5:18, 2Co 6:3, Col 4:17, 1Ti 1:12, 2Ti 4:5, 2Ti 4:11
the edifying: Eph 4:16, Eph 4:29, Rom 14:19, Rom 15:2, 1Co 14:4, 1Co 14:5, 1Co 14:12, 1Co 14:14, 1Co 14:26, 2Co 12:19, 1Th 5:11
the body: Eph 4:4, Eph 1:23, Col 1:24
Reciprocal: Exo 40:8 – the court Isa 61:6 – named Isa 62:6 – set watchmen Jer 1:5 – and I ordained Jer 3:15 – And I Mat 13:27 – the servants Luk 1:2 – and Joh 17:8 – I have Joh 17:23 – made Act 15:32 – confirmed Act 20:32 – to build Rom 10:15 – And how 1Co 3:22 – Paul 1Co 6:15 – your 1Co 10:17 – we being 1Co 12:5 – administrations 1Co 12:12 – as 1Co 12:27 – General 1Co 14:3 – edification 1Co 14:31 – all may learn 2Co 3:6 – hath Eph 2:20 – built Eph 3:5 – as it Eph 4:13 – unto a Phi 1:6 – will 1Th 5:20 – General 1Ti 1:4 – godly 1Ti 3:1 – desireth
Fuente: The Treasury of Scripture Knowledge
(Eph 4:12.) , , -In order to the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ. The meaning of this verse depends upon its punctuation. There are three clauses, and the question is-how are they connected?
1. Some regard the three clauses as parallel or co-ordinate. He gave all these gifts for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ. Such is the rendering of the English version, as if each clause contained a distinct purpose, and each of the three purposes related with equal independence to the divine gift of the Christian ministry. This mode of interpretation claims the authority of Chrysostom, Zanchius, Bengel, von Gerlach, Holzhausen, and Baumgarten – Crusius. But the apostle changes the preposition, using before the first clause, while stands before the other two members of the verse, so that, if they are all co-ordinate, a different relation at least is indicated.
2. A meaning is invented by Grotius, Calovius, Rollock, Michaelis, Koppe, and Cramer, through the violent and unwarranted transposition of the clauses, as if Paul had written-for the work of the ministry, in order to the perfecting of the saints, in order to the edifying of the body of Christ. Similarly Tyndale-that the sainctes might have all things necessarie to work and minister withall.
3. Harless and Olshausen suppose the prime object to be described in the first clause which begins with , and the other clauses, each commencing with , to be subdivisions of the main idea, and dependent upon it, as if the meaning were-the saints are prepared some of them to teach, and others, or the great body of the church, to be edified. Our objection to such an exegesis is, that it introduces a division where the apostle himself gives no hint, and which the language cannot warrant. For all the are described as enjoying the perfecting, and they are identical with the body of Christ which is to be edified. The opinion of Zachariae is not very different, as he makes the second depend upon the first-For the work of the ministry instituted in order to the edifying of the body of Christ.
4. Meier, Schott, Rckert, and Erasmus also regard the two clauses introduced by as dependent upon that beginning with . Their opinion is-that the apostle meant to say, for the perfecting of the saints unto all that variety of service which is essential unto the edification of the church. This interpretation we preferred in our first edition. But Meyer argues that , in such a connection, never signifies service in general, but official service; and his objection therefore is, that the saints, as a body, are not invested with official prerogative.
5. Meyer’s own view is, that the two last clauses are co-ordinate, and that both depend on , while the first clause contains the ultimate reason for which Christ gave teachers. He has given teachers–for the work of the ministry, and–for the edifying of His body–in order to the perfecting of His saints. Ellicott and Alford follow Meyer, and we incline now to concur in this opinion, though the order of thought appears somewhat inverted. Jelf, 625, 3. It is amusing to notice the critical manoeuvre of Piscator- , says he, stands for , and that again means -the perfecting of the saints by means of the work of the ministry.
The verbal noun is not, as Pelagius and Vatablus take it, the filling up of the number of the elect, but as Theodoret paraphrases the participle- . The verb -to put in order again-is used materially in the classics, as to refit a ship (Polyb. 1.24, 4; Diodorus Sic. 13.70) or reset a bone (Galen); also in Mat 4:21; Mar 1:19; Heb 10:5; Heb 11:3. In its ethical sense it is used properly, Gal 6:1; and in its secondary sense of completing, perfecting, it is found in the other passages where it occurs, as here. Luk 6:40; 2Co 13:11. The meaning of has been explained under Eph 1:1. The Christian ministry is designed to mature the saints, to bring them nearer the Divine law in obedience, and the Lord’s example in conformity.
-for work of service. For the etymology of the second term, see under Eph 3:7. These various office-bearers have been given for, or their destination is, the work of service. is not superfluous; as Koppe says, it is that work in which the busies itself. Winer, 65, 7; Act 6:4; Act 11:29; 1Co 16:15; 2Co 9:12-13; 2Co 11:8; 2Ti 4:5; 2Ti 4:11. Neither noun has the article; for being indefinite, the governing noun becomes also anarthrous. Middleton, Gr. Art. p. 48.
-for the building up of the body of Christ. This second parallel clause is a more specific way of describing the business or use of the Christian ministry-a second purpose to which the office-bearers are given. In Eph 2:21, signified the edifice-here it denotes the process of erection. The ideas involved in this term have been illustrated under Eph 2:22, and those in have been given under Eph 1:23. The spiritual advancement of the church is the ultimate design of the Christian pastorate. It labours to increase the members of the church, and to prompt and confirm their spiritual progress. The ministry preaches and rules to secure this, which is at the same time the purpose of Him who appointed and who blesses it. So that the more the knowledge of the saints grows and their piety ripens; the more vigorous their faith, the more ardent their love, and the more serene and heavenly their temperament; the more of such perfecting they gather to them and enjoy under the ordinances of grace-then the more do they contribute in their personal holiness and influence to the extension and revival of the church of Christ.
Fuente: Commentary on the Greek Text of Galatians, Ephesians, Colossians and Phillipians
Eph 4:12. This verse is a general statement of the purpose of spiritual gifts mentioned in the preceding verse. Perfecting means the strengthening of the saints (or Christians). Work of the ministry denotes the service of Christ in general. Edifying means up-building or making firm and being braced against attack.
Fuente: Combined Bible Commentary
Eph 4:12. The relation of the clauses of this verse has been much discussed. All three cannot be parallel (as in E.V.), since the preposition in the first differs from that in the second and third. There are two leading views: (1.) The second depends on the first, and the third on the second, with this sense: For the perfecting of the saints, unto all that variety of service, essential unto the building up of the body of Christ The main objection is that the Apostle is speaking of those who hold official positions, not of all the saints, while this view lays stress on the service of the latter. (2.) All the clauses depend on gave, but the first expresses the more remote, and the second and third (which are parallel) the more immediate, aim of the giving. He gave some, etc., to fulfil the work of ministration, and to build up the body of Christ; His purpose being to perfect the saints, This accounts for the difference of prepositions, avoids some minor difficulties, and gives a sense suited to the context. That the ultimate end should be placed first is strange, but is rendered all the more probable by the fact that Eph 4:13 presents a result which is more remote than that described in Eph 4:14-15.
For the perfecting of the saints. For, lit, to or toward, marking the aim (see above). Perfecting occurs only here, and refers to moral completeness, not to the completeness of the number of the elect, nor to their becoming one body. The view which makes the next clause dependent on this gives this the special sense of complete preparation for service on the part of all the saints.
Unto the work of ministration. Ministry is too technical, although the ministration seems to refer to spiritual service of an official nature (Meyer), already suggested in Eph 4:11. To apply it to the office of a deacon is unwarranted. If this clause depends on the preceding the reference is to all Christian ministration.
Unto the building up of the body of Christ. This clause is parallel to the preceding, although it serves to define the nature of the work, The service is not merely philanthropic ministration; it has in view the growth and strengthening of the one body. Whatever view be taken of the connection of thought, it is true that all Christian service should contribute to the furtherance of this end.
Fuente: A Popular Commentary on the New Testament
Getting Ready for Service
The word for “equipping” here comes from a word which suggests setting a bone that has been broken or mending a fishing net. The thought is of getting ready for service. One means of getting Christians ready for use is getting them ready to serve, or perform even the most lowly physical task. Further, there is the work of building up the body through teaching. Our goal as individual Christians is to practice the things of the preceding verse until we become perfect like God ( Mat 5:48 ). To have any hope of reaching such perfection, we must be united in the faith and knowledge of Jesus Christ. Perfection is not measured by comparing ourselves with others but by stretching to become like Christ (4:12-13).
Fuente: Gary Hampton Commentary on Selected Books
Eph 4:12-13. For the perfecting ; in order to, or, for the sake of; completing of the saints Both in number, and in the various branches of true Christianity, namely, in the knowledge of all Christian doctrines, the possession of all Christian graces, the enjoyment of all Christian privileges, the performance of all Christian duties. Now in order to the attainment of these ends, and thereby the completing the Christian character of each individual member of the church, and of all in general, he appointed the sundry officers above named, whether ordinary or extraordinary, (several of the latter having left their writings for the instruction of the faithful in all ages,) for the work of the ministry The serving of God and his church, in their various ministrations, especially in dispensing the word, administering the ordinances, maintaining Christian discipline, and performing all other ministerial duties. For the edifying of the body of Christ The building up Christs mystical body, in faith, love, and universal holiness: or by ministering to the increase of the graces of such as were already converted, and by the addition of new members to the true church. Till we all come Which gifts, offices, and ministrations, are to continue in the church, till every member thereof come to the unity of the faith, and knowledge of the Son of God To both an exact agreement in the Christian doctrine, and an experimental, practical knowledge, or acknowledgment, of Christ as the Son of God; to a perfect man To a state of spiritual manhood, both in understanding and strength, to the measure of the stature of the fulness of Christ Or, to the full measure of his stature, that is, to that maturity of age and spiritual stature, wherein we shall be possessed of his whole mind, and fully conformed to him. But the words
, &c., which we translate in the unity of the faith, &c., ought rather to be rendered, to the unity, or union, of the faith, or that union which is the fruit or consequence of the faith, namely, of perfect faith, even the faith spoken of by our Lord in his intercessory prayer, recorded Joh 17:20-23, where he says, I pray for them which shall believe on me, that they all may be one, as thou Father art in me and I in thee, that they may be made perfect in one, that is, may be perfectly united in love to us and one another. The following verses lead us to this meaning of the passage.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Verse 12
The body of Christ; the church.
Fuente: Abbott’s Illustrated New Testament
For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ:
Three reasons the gifts were given.
“Perfecting of the saints Perfecting has the thought of equipping or completely furnishing the saints. This would include all sorts of items of teaching, preaching, encouraging and exhorting. Getting them ready for the job at hand.
One of the first pastors I was under in Bible College took me under his wing for a few months to teach me. As we went on visitation, we would talk about the next call and he would tell me what he hoped to accomplish and how he would go about it. He had purpose to his calling and wanted me to understand that purpose for my own perfecting.
“For the work of the ministry” “Work” is the thought of putting forth effort to accomplish. Here the work of the “ministry” – that effort given forth to minister to people. “Ministry” is a Greek word related to the deacon office of the church. It is something that benefits the church, but takes effort from the one ministering.
The church leadership is to prepare us to minister in the church; they are to prepare us to PUT FORTH EFFORT to the benefit of others and the church. They are to give us the tools to minister.
Those that hold to the gift of evangelism today suggest that one of the duties of the evangelist is to equip others to evangelize. This is right and proper. I might add that the teachers should seek out those with the gift of teaching and train them to do that which they are gifted to do.
Having a gift does not mean you cannot learn principles that will assist you in the use of that gift. A teacher can learn many things that will make them more effective in their presentation, while the gift seems to be an enhancing of what is already there to the benefit of others.
“For the edifying of the body” “Edifying” simply means to build up. A builder puts up a house. The baker bakes a cake or builds it from the ingredients. The church leaders are to give the tools to the congregation so that they can do the work of the ministry of building up the church.
It is not the evangelist that is to win all the people, it is not up to the teacher to win all the people, nor is it up to the pastor to win all the people. It is the evangelist, teacher, and pastor that are to train the people, give them the tools they need to go out and win all the people. This is not to say that the leaders shouldn’t witness nor that they can’t win some to the Lord but it is to say that it is not their total responsibility to do all the soul winning, nor to do all the calling, nor to do all the other work of the church. Only to train the people to do all these things.
Relate that to most churches. Many operate on the thought that the people invite and cajole and entertain the lost into the church so that the pastor can win them to the Lord. This is not the Biblical model and should be abandoned in any church/organization that is doing it this way.
Some might suggest that the people aren’t doing the job so someone has to do it. But I might well suggest that the people most likely are not being perfected for the ministry of the church. Get to work teaching them properly and they will do that which they are trained to do.
Not that the people are that excited about being trained. We were in a church that put together an evangelism conference. We sent out letters to all the churches of like faith in the city. Time came for the conference and at the first meeting there were more workers than there were participants. This was true in most of the meetings/seminars. Evidently there were several churches where the people had not been taught that it was up to them to win the lost – they were leaving it to someone else.
Just how might we get back on track with this Biblical model of soul winning?
a. In some cases, we need to get the congregations saved first. We need to get them under the headship of God.
b. Then we need to get them to understand that they are on earth for God’s glorification, not their own self edification.
c. Then we need to help them understand that Christ purchased them, that they are His, and that He is their master. We are to be about His work, not amassing fortunes and toys for ourselves.
d. Then we can do the training or perfecting. We need to give them the tools to do the work of building the church.
e. Somewhere in the mix we need to teach them that the church is under the Lord’s headship rather than under the pastor’s or leadership’s headship. If they are individually seeking God and His plan for their life, they will naturally see what they are to be doing. They then will seek Christ’s lead in doing His work in His church.
Too many there are today that seldom if ever consult Christ about what He wants for the church. It is just assumed the pastor knows where the church is going and how to get there. I know of a small church that was just muddling along with no purpose. They called a new pastor and he gave them a purpose statement. He did not suggest it was at the leading of the Lord, nor was it with any input of the congregation. It was merely a statement from the pastor of what they should become.
Actually, it never became that, it just kept muddling along as it was. Had the pastor and congregation gotten together with the Head and come up with a purpose, they might have gotten a direction and purpose for existence.
The term “work” has the thought of business or occupation. This adds to what has been stated already. Our purpose, our calling, our reason for being is the work of the ministry of Christ. Our occupation ought to center in that one purpose for life. Yes, we may have to work at janitoring, or businessing, or homemaking to get along in life, but our main purpose is not janitoring, or businessing, or homemaking, it is the ministry of building up the church for our Lord and Savior.
It also harkens to the thought of effort, of labor, and of action. It may not be easy to be involved; in fact it may be work. Years ago when in Bible College we were required to be involved in “Christian service” while taking a full course of classes. Add to that the family to raise and working part time the Christian service often was a real labor. It often was hard to bring myself to get in the car and drive down to the church to do those items assigned me, but let me tell you on the way home after taking part in that ministry I was so blessed I was charged up for the next day of classes, study and work.
The work of the church may seem to be an interruption to your life, but it will bless you and minister to you more than any effort that you might give
Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson
4:12 {7} For the perfecting of the saints, for the work of the ministry, for the edifying of the {p} body of Christ:
(7) He shows the aim of ecclesiastical functions, that is, that by the ministry of men all the saints may so grow up together, that they may make one mystical body of Christ.
(p) The Church.
Fuente: Geneva Bible Notes
The purpose of all these gifted leaders is to prepare the rest of the saints to minister and so build up the body of Christ, the church. "Equipping" (Gr. katartismon) means preparing, mending, or restoring people to their proper use (Gal 6:1; cf. Mat 4:21; 2Co 13:11; Heb 13:21). The role of these leaders is to minister the Word to the saints in the church so the saints can minister the Word in the world (cf. 1Ti 3:15). All the saints should participate in service, not just the leaders. One writer cautioned against viewing only the leaders as doing equipping ministry. [Note: T. David Gordon, "’Equipping’ Ministry in Ephesians 4," Journal of the Evangelical Theological Society 37:1 (March 1994):69-78.] Every Christian has a gift or gifts with which he or she can and should serve (Eph 4:7; 1Pe 4:10).