Description
We have been looking at several biblical passages that provided a theological foundation for Jesus as the originator, source and provider of the Church. Understanding his servanthood in relation to his Church is important for it is a model for how leadership—and the fivefold equipping gifts – are to function of in the Church. Now we want to look at how these fivefold ministries are actually an expression of Jesus’ ministry here on earth and a model for us.
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Video Script
Episode 5: A Christological Approach
We have been looking at several biblical passages that provided a theological foundation for Jesus as the originator, source and provider of the Church. Understanding his servanthood in relation to his Church is important for it is a model for how leadership—and the fivefold equipping gifts – are to function of in the Church. Now we want to look at how these fivefold ministries are actually an expression of Jesus’ ministry here on earth and a model for us.
Fivefold Ministry and Authority
Over the last few episodes I have taken some time to lay a theological foundation for biblical leadership and how this should differ from the leadership we see in every institution in our fallen world. I am aware that I am going into a bit more exegetical detail than I normally do in a podcast, but as I have served in various capacities over the years—actually since a young adult over 50 years ago and then throughout my ministry of training leadership—I think it is necessary. There may be a reason the fivefold expression of ministry has not been applied in the church writ large in a balanced, healthy way. I believe not having this foundation is part of the issue. As I said, doing this in a short podcast likely raises more questions than it answers, so I would encourage you to get the workbook and study this yourself in greater detail. If you are doing so, we are now on pages 16-20.
I made the point that a more complete understanding of Jesus’ role in his Church has to do with our understanding of the Greek word kephalē, from which we get the English word “head.” We know the literal meaning, the thing on top of your shoulders, but here the figurative meaning is more of “source,” rather than “chief or boss.” As our model Jesus illustrated servanthood, not boss-hood. So for a few moments, let’s take a bit more of a deep dive into the meaning of this word. Since the original language of the New Testament was classical Greek, it might be important to discover how this word kephalē was commonly used in ancient Greek language which Paul used. There are about twelve passage in the New Testament in which this term is used. Unfortunately, most of the leading Greek-English Lexicons use the biblical record, as it is translated, as proof rather than incorporating extra-biblical sources. The reasoning becomes, “Kephalē means authority in the Bible because kephalē means authority in these texts, in the Bible.” So it becomes somewhat of a circular argument, with the conclusion already predetermined.
So there ends up being two opposite interpretations – one as authority and the other as source or a combination of both of these. This lack of precision is likely what has led scholars to differing views on the fundamental understanding of male/female relationships in Pauline literature, as we discussed last time. This of course is the ongoing debate between complementarians and egalitarians. As you have probably figured out I am more in the latter camp than the former. If you want a more detailed explanation, particularly as it impacts marriage and women in ministry you can study our “First Team” materials and accompanying exegetical study. Scholars tend to choose a lexicon that fits their theology and belittle others. I suppose we all do this to some degree.
If you are like me, you are not a huge fan of grammar and maybe just glad you just passed the course as a kid, I can relate. But I think this is so important for our study that I am going to risk it. And don’t worry, unless you are doing this for credit with our CLI program, there will be no test on this! I’ll try to make it as painless as possible.
So in all classical Greek literature ranging from the 8th Century BC to the 4th century AD there are2,336 cases of kephalē represented by the writings of 36 authors. Of these references, scholars have identified 49 in which kephalē is used figuratively referring to a person of superior authority or rank. These 49 instances can be discussed in three distinct categories. First, 19 in non-biblical writings; Second, 18 in Greek translations of the Old Testament (including thirteen in the Septuagint), Third, 12 cases in the New Testament.
Based on the research of several scholars let’s look at each of these. In the first 19 from non-biblical Greek literature there is no instance where “head” has the meaning of “ruler or person of superior authority or rank.” There seems to be no Greek literature where a ruler is referred to as “head,” as in “Alexander the Great was the head (kephalē ) of the Greek armies.”
Now in ancient Greek literature there are thousands of references to rulers and those in positions of authority and leadership, however, while many words are used to describe this function, there are no cases of the use of the word kephalē to denote “authority” or “leadership.” In only two cases in ancient literature is kephalē used metaphorically, as the “ruling” part of a person or animal. So it would be pretty hard on this basis to apply the metaphor to a leader of a group of people. Basically the use of kephalē being used metaphorically in the Greek language is very rare.
This is in contrast to Hebrew (rō’š) and Latin (caput) in which it had the well defined meaning of “chief” or “authority.” However, in Greek the meaning is more fluid and poetic, rather than the detailed meaning needed for daily speech. So while the Hebrew Bible has 180 instances of “head” used figuratively, the Greek translation of the Old Testament has only twelve cases. The Gospels do not contain a single reference and the Epistles have only six cases, all of them in three of Paul’s letters. The reluctance to use kephalē in a figurative sense for the word “head” did not make it easy to translate from Hebrew to Greek or Hebrew to Latin. The use of “head” in Greek was more subtle and sophisticated than in Hebrew or Latin.
What is your take away from this brief study? Why do you think it is important for a study on the fivefold gifts?
New Testament Usage
Before the break we were looking into the use of kephalē in Greek literature and saw that it’s figurative use is very rare. When used, it is better translated as source or originator than ruler or chief. However, even though kephalē did not mean “authority” in common Greek usage, it is still possible that it could have been used in this way in the New Testament. Paul and the other writers of the New Testament, often gave old concepts and words new meanings. For example using “new wineskins” to explain this new gospel or this new kingdom.
Yet as we looked at some biblical passages last time, interpreting “head” as ruler or authority completely changes the meaning of the text. It would result in a chain of command and top-down subordination. We know this is an inconsistent interpretation, for it would contradict the teaching of Jesus on servant leadership and mutual submission as a foundation for the relationships within the Body of Christ. Yet, when the Greek word for head (kephalē) is rendered “fountainhead” or “source,” these passages become more congruent and no longer seem to contradict other New Testament teaching.
Another troublesome issue as to why it is unlikely that it was used metaphorically in the New Testament to describe control, is that at the time the body organ used to signify control was not the “head” (kephalē), but rather the “heart” (kardia). In Greek understanding, the head served the body by giving it life, nurture, and growth, but the heart was the place of the will, thought, motivations, and desire. So, in the New Testament it is actually the heart that exercises authority over behavior and not the head. The meaning of head-body dynamic is reciprocal, not authoritative. It could be paraphrased as, “Because Christ is the wellspring of the church’s life and provides it with existence and sustenance, in return the church serves him in loving dependency and in recognition of him as the source of its life.” Okay regardless if you are in the complementarian and egalitarian camp, or somewhere inbetween, from Jesus’ teaching to the early Apostles, even as we may have different roles in the Body, it is pretty clear we are not to lord position and power over others. Which I have tried to show also includes the family.
But the purpose of our limited discussion on this topic here, is so that the equipping gifts of Ephesians 4 function as they were intended. Even if someone does not come to the same conclusions regarding “headship,” I would suggest that the principle of servanthood and mutual submission, as it relates to authority in the Body of Christ, is irrefutable. This is not only consistent with Jesus’ teaching, but every one of the New Testament writers. So how does this apply to the role of the fivefold ministry gifts within the community of believers? In light of the linguistic study as well as the context of other Scriptural teaching, Paul could not have intended or meant to establish a new fivefold positional hierarchy for the Church. While all five of these gifts are for the Church today, they are to function in balance and within the context of mutual submission within the Church.
A Christological Approach
So let’s circle back to our central text in Ephesians 4:11-13. These verses are preceded by what are called the “ascension” verses of 7-10. Verses 7 and 8 say, “But to each one of us grace has been given as Christ apportioned it. This is why it says: ‘When he ascended on high, he took many captives and gave gifts to his people.’” In the Roman context, when a general won a victory he would come back in triumph to his home city and would distribute the spoils of war to the public. Paul uses the same language to create the image of Christ going down to the depths to fight the battle, returning victorious and then in his ascension leads a victory parade and disburses the “spoils of the battle” to his people.
The literary and historical context is a strong indicator that in some way these “gifts” are now bestowed on his Body, the ecclesia, the Church. In some way, he has redeemed this fivefold model. It originated in the very Godhead and is now back with his church for its own health and to fulfill the purposes He has for it. Paul connects this teaching of the fivefold ministry functions to the significant event of the ascension of Christ.
Among other passages, Colossians 1:15-23 shows Jesus “recapitulating” or “reconstituting” all things through his death on the cross. In Romans 5 Paul teaches that the work of Christ as the Second Adam reinstates his Lordship over a fallen creation. This work of Jesus is a central theme of the Gospel. Coupled with the ascension passage of Ephesians 4:7-10, it would seem that these fivefold functions of vs. 11-13 are somehow part of the package of what he intended to redeem. This Christological approach to the equipping functions provides a foundation upon which to express these gifts as he intended.
It is more than being a boss or CEO, as the Second Adam he is the source, sustainer and provider for his Body, the Church. Having done all of this – from suffering to redemption to ascension — he then brings his Body into partnership with him by giving them gifts in order to fulfill his purposes on this earth. The fivefold gifts are in some mysterious way the “spoils of war” that Jesus has given to the Church in order for it to fulfill the mission he gave it upon his ascension in Matt. 28. In some mysterious way, they are also spiritual gifts that function by the power of his Spirit living within us.
Over the centuries, the meaning of these texts have often come to mean a form of hierarchy, rather than a unified set of functions meant to serve the Body. The approach to ministry has often been on position, titles, and a professional clergy. While this may have long been church tradition, I would submit that this is in contradiction to fundamental New Testament teaching. Eugene Peterson in his book on King David’s life puts it this way, “[As believers in the church]We take on responsibilities in the wonderful new world of worship and work. We advance in the ranks, and before we know it we’re telling others what to do and how to do it. And then we cross a line – we get bossy and cranky on behalf of God….along the way we take over God’s work for him and take charge of making sure others live rightly and well. We get the idea that we’re important, self-important, because we’re around the Important.”
He continues on by writing, “Religion is a breeding ground for this kind of thing. Not infrequently these God-managing men and women work themselves into positions of leadership. Over the years the basics with which they began….reverence…love…faith, erode and shrivel.”
How does the understanding of the fivefold gifts from a Christological perspective affect the meaning of the passage and how they are to be used in the Body?
The theological foundation, which I have taken some time to expound here, has far reaching implications for leaders in the Body and how they are to work together to equip all members of this new community of believers. With this foundation, we want to now turn our attention to each of these Fivefold equipping gifts and the application for our own personal ministry and our teams. Looking forward to having you join me again, but as we continue you may want to take the Fivefold Gift Assessment from the Resource Section provided.