Equipping the Saints: A Biblical Defense of Lay-Ministry

November 13, 2018

Equipping the Saints: A Biblical Defense of Lay-Ministry

In an article entitled “Ministers All?” R. Scott Clark rejects “the ‘every member’ model” of church ministry as having “a lot more to do with democratic populism than it does with the biblical view of the church.”¹ Along the same lines, T. David Gordon rejects the notion that pastors should equip saints for works of ministry and attributes the view “to the egalitarian, anti-authoritarian, populist Zeitgeist [i.e., ‘spirit of the time’].”² James Renihan likewise warns against the “every-member-ministry” view, calling it “the triumph of Plymouthism,” which, “in its worst application … obliterates any distinction between members of the church and promises a kind of egalitarianism. Churches become like huge shopping malls,” says Renihan, “full of stores with ‘Help Wanted’ signs. Choose your place, find a position, and do it! The work of ministry is yours to do.”³ Despite the credentials of these Reformed scholars, I find their tendency to overemphasize the importance of the ordained man and to underemphasize the importance of the layman imbalanced, to say the least. Below, I attempt to rebut their arguments and offer a biblical defense of lay-ministry.

Defining Terms

Before I launch into a defense of lay-ministry, I’ll need to define some terms. By “ministry” I have in view the basic idea conveyed by the Greek word διακονία, namely, the rendering of assistance, help, and/or service to others.⁴ For example, Paul requests that Timothy “get Mark and bring him with you, for he is very useful to me for ministry [εἰς διακονίαν]” (2 Tim. 4:11).⁵ We’re not informed of the particular nature of the service Paul desired of Mark. But the basic idea of attending to Paul’s needs is in view. The verbal form, διακονέω, is used Matthew 20:28 where Jesus declares, “The Son of Man came not to be served [διακονηθῆναι] but to serve [διακονῆσαι].”

Note how grammatical and contextual considerations circumscribe the nature of this “ministry.” Jesus’ “service” consisted in his redemptive work on behalf of sinners. Elsewhere, the Scriptures speak of “the ministry to the saints [τῆς διακονίας τῆς εἰς τοὺς ἁγίους]” (2 Cor. 9:1), meaning financial assistance some Christians voluntarily offer to others (cf. 2 Cor. 9:12). In Acts 6:1, we read of “the daily ministration [τῇ διακονίᾳ τῇ καθημερινῇ]” (KJV), a reference to the regular provision of food to needy saints. The apostles direct the congregation to assign certain individuals to administrate this service-oriented task so that the apostles, may give themselves to prayer and “the ministry of the word [τῇ διακονίᾳ τοῦ λόγου]” (Acts 6:4). Here, the genitive “of the word” defines the nature of the service: the apostles were to assist and help the congregation by means of teaching and preaching God’s word.

Not surprisingly, the noun διακονία is also used to denote a commissioned task. Acts 1:25 speaks of “this ministry and apostleship [τῆς διακονίας ταύτης καὶ ἀποστολῆς],” a hendiadys meaning “apostolic ministry” (NIV). Accordingly, the role of apostles and their helpers is often spoken of as a “ministry” (Acts 1:17; 1:25; 20:24; 21:19; Rom. 11:13; 2 Cor. 4:1; 6:3; Col. 4:17; 2 Tim. 4:5). This task-oriented meaning of “ministry” is also assigned to men who serve the church not as official teachers or church planters but as official “servants” or διακόνοι, often translated “deacons” (Phil. 1:1; 1 Tim. 3:8, 10, 12, 13) whose task resembles that of the men selected in Acts 6 for the “daily ministration” (KJV).

To summarize, “ministry” refers to some form of assistance, help, and/or service, the nature of which is usually defined by the context. The fact that the nature of this service takes different forms reminds us that the actual terminology (διακονία, διακονέω) need not be employed for the concept to be present. Preaching the word, feeding the hungry, giving to the poor, etc., are all forms of “ministry.” Obviously, within the context of the NT, the term is used primarily for service rendered by believers to others in need on behalf of Christ and his church. Finally, as noted above, “the ministry” of some took on a specialized and/or official nature. An apostle could speak of his task as “the ministry that [he had] received from the Lord Jesus” (Acts 20:24). Similarly, certain individuals within the church were set-aside as “deacons” to assist the church leaders in caring for the temporal needs of others (Phil. 1:1; 1 Tim. 3:8-13).

To ascertain whether Christ authorizes laypeople to engage in the kinds of ministry outlined above, we must now define “layperson.” Few English translations of the Bible employ the terms “layman,” lay person,” or “laity.” I found a few instances in the NAS or ESV where these terms are used to translate the Hebrew זר (zär) which normally means “stranger” or “foreigner” but which can refer, in certain contexts, to anyone outside the priesthood or Levitical order (Exod. 30:33; Lev. 22:10, 12; Num. 1:51). This usage corresponds to the common meaning behind the English terminology. Broadly, it can refer to anyone outside a given profession or guild. One without medical training is a “layman” vis-à-vis the medical field.

Traditionally, though, the term is commonly used to distinguish the non-clergy, i.e., the “ordinary” church member, from the clergy, i.e., the bishop, pastor, or elder. As we noted above, the NT does identify a class of individuals who are set aside or commissioned for the task of “the ministry of the word” (Acts 6:4). Nevertheless, we should not view the two groups, the laity and the clergy, as two juxtaposed entities within the church. Rather, we should view the clergy as a kind of subgroup. That is, all believers are called to be followers of Jesus Christ and active members in his church. From this larger group of disciples, those endowed with extraordinary gifts of utterance and administrative capacity and who exhibit mature Christian character are qualified to serve the more specialized task of the public teaching and managing of the flock. To them is granted an “official” or, better, office-related, “ministry” not extended to the others.

Lay-Ministry by Deed

Do the “others,” that is, the laypeople have a ministry in the church? In our limited survey of the “ministry” vocabulary, non-clergy are included. The act of believers offering financial or material assistance to other needy believers is termed “the ministry [τῆς διακονίας] to the saints” (2 Cor. 9:1; cf. 9:12). Other examples of financial or material aid extended by saints to saints and to those outside the church also qualify as “ministry” though the precise terminology isn’t used (see Matt. 25:36; Luke 8:1-3; Acts 2:44-45; 4:23-37; 9:36, 39; 10:31; Rom. 15:25-26; 1 Cor. 8:1-9, 15; 16:1-3; Gal. 6:6-10; 1 Tim. 5:11; 6:18; James 2:14-17; 1 John 3:16-17). The provision of food to the hungry is called “ministry [διακονίᾳ]” (Acts 6:1), and this is a role laypeople may fulfill (Matt. 15:32-38; 25:35, 37, 40; Mark 8:2-9; Rom. 12:20; James 2:14-17). Indeed, it’s not just the pastor’s duty (1 Tim. 3:2; Tit. 1:8) but also the layman’s privilege to “show hospitality” (Matt. 25:35; Rom. 12:13; 1 Tim. 5:10; Heb. 13:2; 1 Pet. 4:9), which is a form of ministry. Notable is the reference to certain women who accompanied Jesus and “ministered to him [διηκόνουν αὐτῷ]” in various ways (Mark 15:40-41; cf. Luke 7:36; 8:1-3; 10:40; John 12:2-3). The example of the Good Samaritan (Luke 10:30-37) certainly devolves upon every believer and can be appropriately termed “ministry.” Many of the acts of kindness referenced above qualify as “good works” (see John 10:32), a virtue concerning which the laity are frequently enjoined and commended (Matt. 5:16; Acts 9:36; 2 Cor. 9:8-9; Eph. 2:10; 1 Tim. 2:10; 5:10, 25; 6:17-18; Tit. 2:14; 3:8, 14; Heb. 10:24).

Lay-Ministry by Word

Is lay-ministry limited to deed? May laypeople also minister to one another and to those outside the church via word? One passage that may shed light on this question is 1 Peter 4:10-11 where we read,

As each has received a gift, use it to serve [διακονοῦντες] one another, as good stewards of God’s varied grace: whoever speaks [λαλεῖ], as one who speaks oracles of God; whoever serves [διακονεῖ], as one who serves by the strength that God supplies—in order that in everything God may be glorified through Jesus Christ. To him belong glory and dominion forever and ever. Amen.

The reader should note the juxtaposition of speaking with serving, both of which are described as “gifts” for service to the saints. Some commentators believe Peter’s making special reference to office bearers. The “one who speaks” is the pastor-teacher; the “one who serves” is probably the deacon.⁶ But there’s no indication in the context that Peter’s limiting his remarks to church officers. For this reason, The Second London Baptist Confession of Faith uses this passage as a proof text to support “lay-preaching” (26.11). Commenting on the Confession, Sam Waldron notes,

The prohibition of preaching by non-ministers is usually associated with an unbiblical distinction between ministers and elders. There is, however, no precept forbidding any Christian to preach the gospel as he may have opportunity. There are examples of Christians preaching the Word who were not ordained elders (Acts 8:5; 11:19-21; 1 Peter 4:10). There are precepts and principles which require him to avoid pride and to submit to the church and its overseers in the estimate and exercise of his gifts (Rom. 12:3; Heb. 13:17).⁷

NT scholar D. Edmond Hiebert also reads Peter’s remarks as inclusive of gifted laymen and extends the purview beyond the stated meetings of the church:

No limitations concerning the speaker are indicated; the one speaking is not necessarily an official, but may be an individual member…. Although primarily speaking in the assembly is in view, the verb is broad enough to include speaking outside a church meeting, such as ministering to the sick, or even private conversation.⁸

This more inclusive reading of 1 Peter 4:10-11 finds corroboration in other NT texts. Take, for example, Paul’s instruction to the church in Rome. In chapter 12, the apostle exhorts each church member to assess the graces and gifts with which God has endowed him (v. 3). Then he identifies several kinds of gifts, some ministry oriented (service, giving, acts of mercy) and some communication oriented (prophecy, teaching, exhortation). There’s no hint in the context that the communicative gifts are limited to office-bearers.⁹ In fact, Paul goes on to assure his readers in the same epistle, “I myself am satisfied about you, my brothers, that you yourselves are full of goodness, filled with all knowledge and able to instruct one another” (15:14). Saints may instruct or admonish other saints. Elsewhere, Paul addresses the church’s corporate worship and writes, “What then, brothers? When you come together, each one has a hymn, a lesson, a revelation, a tongue, or an interpretation. Let all things be done for building up” (1 Cor. 14:26). Once again, nothing in the context constrains us to identify the communicators of biblical truth here as office-bearers. Non-clergy may address the congregation via song, teaching, revelation, or a foreign language prophecy accompanied by an interpretation. While the revelatory modes of communication may have ceased, the principle behind the text has not evaporated. Multiple participation (including the laity) for mutual edification may still inform worship services today. Isn’t this also the burden of Colossians 3:16, which reads, “Let the word of Christ dwell in you richly, teaching and admonishing one another in all wisdom, singing psalms and hymns and spiritual songs, with thankfulness in your hearts to God”? Not just clergy but laypeople “teaching and admonishing” laypeople! And these aren’t the only passages supporting a word-based ministry (see also 1 Thess. 5:11, 14; Tit. 2:3-4; Heb. 3:13; 10:24-25).

Of course, I’m familiar with the argument that lay-people aren’t sufficiently equipped to minister God’s word to others. In favor of limiting the proclamation of God’s word to the ordained man, Hart and Muether note that people look to experts when they need a service. “How many automobile owners,” they query, would take their vehicle to a repair shop in which dentists and bakers performed the tune-ups and replaced the timing belts? The obvious answer is that today’s Christians tolerate a high degree of hierarchical expertise when it comes to any number of society’s functions, but refuse to do so when it comes to religious matters.¹⁰ Good point. For this reason, those responsible for the bulk of public ministry in a church should be qualified pastor and teachers who are set aside to “labor in word and doctrine” (1 Tim. 5:17; cf. Eph. 4:11; 1 Tim. 3:2; 2 Tim. 2:2; Tit. 1:9). But Hart and Muether’s illustration breaks down at one important level: it assumes the dentists and bakers have had little or no training in auto-mechanics. The same cannot be said of many laypeople who have attended churches where the Scriptures have been faithfully expounded for many years. Indeed, some Reformed ministers boast that their people know more Bible than the average evangelical preacher in town. If that’s so, shouldn’t we pastors long to see our sheep develop the ability to articulate their biblical knowledge to others? Granted, issues of spiritual maturity and communicative ability have to be considered. But such considerations did not stop the author of Hebrews from longing and laboring to the end that those to whom he wrote might become “teachers” (5:12-14), not as office-bearers but simply as laypeople entrusted with the treasure of gospel truth.¹¹

Equipping the Saints for Ministry

That brings us to the all-important passage in Ephesians 4. Verses 11 and 12 are the point of focus: “and [Christ] gave the apostles, the prophets, the evangelists, the shepherds and teachers, to equip the saints for the work of ministry, for building up the body of Christ.” As translated in the ESV, the preaching and teaching gift of office bearers has a proximate aim followed by two consequent aims. The proximate aim, introduced by the Greek preposition πρὸς, is “to equip the saints.” The two consequent goals, introduced by the Greek preposition εἰς, are to be the result of equipped saints: “the work of ministry [ἔργον διακονίας],” which in turn results in “building up the body of Christ [οἰκοδομὴν τοῦ σώματος τοῦ Χριστοῦ].” The subordinate relationship of the key phrases in verses 11 and 12 can be diagramed as follows:

Καὶ αὐτὸς ἔδωκεν … τοὺς δὲ ποιμένας καὶ διδασκάλους,
And [Christ] gave … pastors and teachers

πρὸς τὸν καταρτισμὸν τῶν ἁγίων
Unto the preparation of the saints

εἰς ἔργον διακονίας,
For work of ministry

εἰς οἰκοδομὴν τοῦ σώματος τοῦ Χριστοῦ,
For edification of Christ’s body

This interpretation of the syntax, with slight variations, is supported in the punctuation of the 27th edition of the Nestle-Aland NT Greek text, the 4th edition of the United Bible Societies’ NT Greek text, nearly all modern English translations (RSV, NAS, NAB, NIV, NET, NRSV, NLT, ESV, CSB), and most commentaries.¹²

Despite the strong support for this reading, scholars like T. David Gordon favor the older interpretation reflected in the Authorized Version, which renders the three prepositional clauses in verse 12 as strictly coordinate and relates them to the task of office-bearers. In this case, the “work of ministry” belongs not to the saints but to the pastors and teachers. Gordon advances the following arguments for this “clerical” reading: (1) the Greek word translated “to equip” in the ESV (καταρτισμός) is better rendered “to perfect” or “to constitute”; (2) the prepositions πρὸς and εἰς are sometimes used synonymously and coordinately (Rom. 15:2; Philemon 5); (3) when used in juxtaposition with “work” (ἔργον), the term “ministry” (διακονία) refers “to the more specific work of ministering the Word of God” (2 Tim. 4:5); (4) the NT elsewhere distinguishes “the task of ministering the Word of God from other, more general duties that all Christians share.”¹³

We may rebut these arguments by noting the following: first, while the Greek noun καταρτισμός and its corresponding verb καταρτίζω may denote the idea of “completeness” or “restoration,” they may also denote the idea of bringing something or someone to a state of adequacy to fulfill a purpose.¹⁴ For example, Jesus declares, “A disciple is not above his teacher, but everyone when he is fully trained [κατηρτισμένος] will be like his teacher” (Luke 6:40). The author of Hebrews prays that God might “equip [καταρτίσαι] [his readers] with everything good that [they] may do his will” (13:20-21). Even when the term is used to refer to the ideas of “completeness,” “wholeness,” or “restoration,” there’s often a functional aim in view. Hence, the disciples were “mending [καταρτίζοντας] their nets” (Matt. 4:21; Mark 1:19) in order to restore them to a state of functionality (cf. Gal. 6:1). We don’t deny that Christ has given the pastor and teacher to bring the saints to a state of “completeness” or “maturity.” We demur, however, with the idea that the Christian’s maturity is an end-in-itself in Ephesians 4:12. We believe, rather, he’s being conformed to Christ’s image through the ministry of the pastor and teacher so that he might walk in his Master’s steps, who came not to be served but to serve!

Second, we don’t deny that the prepositions πρὸς and εἰς are sometimes used synonymously and coordinately. But there are also times when the contiguous use of πρὸς and εἰς is neither synonymous nor coordinate. There are, in fact, other occasions when Paul employs πρὸς as indicating the proximate goal and εἰς as the more ultimate goal. In Romans 3:26, Paul highlights both a proximate and an ultimate goal of the atonement: “It was to the proximate end [πρὸς] of demonstrating his righteousness at the present time, unto the ultimate end that [εἰς] he might be just and the justifier of the one who has faith in Jesus” (author’s translation; cf. Rom. 10:1; Heb. 2:17). Of course, one shouldn’t rest too much weight on the shift from one preposition to another. Taken in isolation from the context, the prepositions in Ephesians 4:12 might be synonymous and coordinate. But that leads us to inquire whether the context favors one reading over the other.

I believe it does. Ephesians 4:11-12 is part of a larger pericope. The gift of clergy (v. 11) is but part of a larger gift addressed in verse 7: “To each one of us [Ἐνὶ δὲ ἑκάστῳ ἡμῶν] was grace given but grace was given according to the measure of Christ’s gift” (author’s translation). In keeping with his other discussions about spiritual gifts, Paul makes clear that Christ through his Spirit has endowed each believer with the grace to fulfill his or her role in the body (see Rom. 12:3; 1 Cor. 12:7). We should expect, therefore, that the subsequent context would highlight not simply the gifts of a clerical few but the gifts of all God’s people, which contribute to the edification process. And we are not disappointed. The pericope ends with verses 15 and 16:

Rather, speaking the truth in love, we are to grow up in every way into him who is the head, into Christ, from whom the whole body, joined and held together by every joint with which it is equipped, when each part is working properly, makes the body grow so that it builds itself up in love (emphasis added).

So the “building up of the body” referenced in verse 12 is here accomplished “when each part is working properly.” Notably, the phrase “working properly” translates the Greek noun ἐνέργειαν, which is related to the noun translated “work” (ἔργον) in verse 12. These facts, together with the implications of verse 7, force Andrew Lincoln, a defender of the “clerical view,” to concede “an active role for all believers” though he insists that “the work of ministry” in verse 12 belongs to the clergy. In other words, much as some of the clergy-proponents would like the saints to “sit still,” Paul won’t have it! No matter how one slices the exegetical pie, the saints get a piece of the “action” and that action, whether “speaking the truth in love” or “mak[ing] the body grow,” may be appropriately termed “ministry.”

That brings us, thirdly, to the argument that the contiguous use of “work” (ἔργον) and “ministry” (διακονία) must refer “to the more specific work of ministering the Word of God.” Three rejoinders are in order. To begin with, the premise itself is tenuous. The fact that these two precise nouns are only used one other place and there refer to the clerical ministry (2 Tim. 4:5) can only be suggestive, not determinative. We have just noted that the term related to “work” in verse 12 is used in verse 16 and tied to the term “building” (οἰκοδομὴν) found in both verses. So if verse 16 speaks of the church being built via the work of every member, why can’t verse 12 entail a similar idea? What is more, the “work” and “ministry” family of terms do occur in a context where it is the people of God as a whole, not just clergy, who are in view. The author of Hebrews comforts his persecuted audience with the following thought: “for God is not unjust so as to overlook your work [τοῦ ἔργου ὑμῶν] and the love that you have shown for his name in serving [διακονοῦντες] the saints, as you still do” (6:10). Finally, the reader should note that in almost every circumstance where “ministry” refers specifically to an office-related work, it occurs as a definite noun, with an article, possessive pronoun, demonstrative pronoun, or a combination (see Acts 1:17; 1:25; 20:24; 21:19; Rom. 11:13; 2 Cor. 4:1; 6:3; Col. 4:17; 2 Tim. 4:5;). So unlike 2 Timothy 4:5, where Paul exhorts Timothy to engage in “the ministry [τὴν διακονίαν],” Ephesians 4:12 leaves both nouns anarthrous or indefinite, “work of ministry [ἔργον διακονίας].” These considerations conspire to favor a non-clerical reading of ministry in 4:12.

Fourth, Gordon marshals six lines of NT evidence supporting a distinction between the clergy and laity. While the data Gordon assembles might serve a different discussion, they’re irrelevant to the interpretation of Ephesians 4:11-12. All sides acknowledge that the Bible distinguishes between clergy and laity. The point of debate is what tasks are assigned to whom. Do the clergy (v. 11) perform all the work envisioned in verse 12? Or do they “equip” the saints to join them in the task of building the church (v. 12)? The fact that other NT data distinguish between clergy and laity misses the crux of the debate and is, therefore, a classic example of non sequitur reasoning. I find it passing strange that Gordon expends such energy in gathering NT evidence in favor of a distinction between clergy and laity but virtually ignores the NT evidence I’ve summarized above in support of lay-ministry. More surprising, Gordon even suggests that those of us who don’t accept his reading are motivated by an “egalitarian, anti-authoritarian, populist Zeitgeist.”¹⁵ I’d like to think we’re being prompted by ein Beröageist [“a Berean spirit”] in our reading of Scripture.

Ministers All?

R. Scott Clark raises and answers that question negatively. “The ‘every member ministry’ model hangs by a very thin biblical reed. It depends upon how one reads Eph 4:11-12.” According to Clark, “we have extensive revelation about the special offices and precious little about so-called ‘every member’ ministry.” This doesn’t mean Clark construes the laity’s role as purely passive. It means, “strictly speaking, ministry is what ministers do.” He concludes, “Not everyone in the congregation is a ‘minister’ and frankly, that should be a relief.”¹⁶

Some may think this is just a debate about semantics. After all, men like Clark would probably approve of laypeople engaging in deeds of kindness and exchanging mutual exhortation. Though he’s willing to permit laypeople to bear “witness to the faith” (what’s revealed in the Word and the Reformed symbols) and “witness to their faith,” he’s uncomfortable with calling that “evangelism.”¹⁷ On the other hand, teachers like myself distinguish between clergy and laity and acknowledge that not all laypeople are sufficiently gifted to teach the word publicly at the level and frequency of a trained pastor and teacher. We’re even willing to allow that the English term “ministry,” like the corresponding Greek word, may have a more technical meaning that denotes a specially assigned task or vocation and a less technical meaning that denotes a more general function of service assigned to all God’s people. Indeed, we’ll even speak of “the centrality of preaching,” thinking of the pulpit “ministry” as the hub around which the spokes and wheel of church “ministry” turn. Hence, we’re not denying or denigrating the strategic place of what Charles Bridges in his pastoral theology calls “The Christian Ministry.”¹⁸ But we’re simply trying to make room, in light of the biblical data, for “The Christian’s Ministry” too.

So it is about semantics, but it’s about more than mere semantics. The Bible itself refers to lay-activity offered to others on behalf of Christ as “ministry.” Paul commends to the church in Rome a laywoman by the name of Phoebe as “a minister [διάκονον] of the church at Cenchreae” (Rom. 16:1). It’s doubtful she was an office-bearer.¹⁹ But Paul wasn’t as linguistically stingy as some of our modern Reformed friends seem to be. I suggest we follow Paul and be no more precise than the Bible in its use of terminology. Moreover, the point of debate is one of “tendency.” In my reading of these writers, I see a tendency to overemphasize the importance of the ordained man’s ministry and to underemphasize the importance of the layman’s ministry. The solution to this clerical myopia is to open our eyes to all the NT teaches regarding ministry. In doing so, we’ll not become “levellers”; we’ll maintain a distinction between the clergy and laity. But we’ll also recognize that Jesus authorizes all his people to be ministers: “If anyone would be first,” says Christ, “he must be last of all and servant [διάκονος] of all” (Mark 9:35). As Jesus assumed the role of a “servant,” so must all who would follow in his steps. And as we serve one another and the world around us, we’ll be engaged in what the Bible calls “ministry.” “Ministers All?” With the proper qualifications, “Yes!” It’s just that plain and simple.

B.G.

Note: this article was adapted from an article in the Founders Journal 79 (Winter 2010): 6-21. It has been updated and reproduced here with permission.

Bob Gonzales

Evangelism, NT Studies, Practical Theology

Clericalism, Congregational Life, Layperson, Ministry, Saints, Service

Equipping the Saints: A Biblical Defense of Lay-Ministry

Defining Terms

Lay-Ministry by Deed

Lay-Ministry by Word

Equipping the Saints for Ministry

Ministers All?

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