Ephesians 4:11–12 is a popular passage amongst pastors that gives a purpose statement to the pastoral ministry. Ephesians 4:11–12 states that Christ gave the apostles, prophets, evangelists, shepherds, and teachers (or “shepherd-teachers”) to the church “to (πρός) equip the saints for (εἰς) the work of ministry, for (εἰς) building up the body of Christ” (ESV). Like the ESV, most modern English translations state that it is the saints who do the work of the ministry. However, older translations, such as the KJV, state that it is the apostles, prophets, evangelists, shepherds, and teachers (or “shepherd-teachers”) who do the ministry.
This traditional translation of Ephesians 4:11–12 is the more accurate translation. The apostles, prophets, evangelists, shepherds, and teachers (or shepherd-teachers) are the ones who do the ministry, not the saints.
The debate concerns the syntax of the three purpose prepositional phrases found in verse 12: πρὸς . . . εἰς . . . εἰς. The popular translation (represented by the ESV) takes the first prepositional phrase provV as modifying e[dwken (“he gave”) with the remaining two eijV prepositional phrases as subordinate, modifying “equip.” The traditional translation(represented by the KJV) takes the three phrases as coordinate, modifying the main verb ἔδωκεν (“he gave”).[1]
The two different translations (popular and traditional) can be expressed in a simple diagram:
Based on the different translations, the question naturally arises, who does the ministry in Ephesians 4:11–12? The saints (ESV)? Or the apostles, prophets, evangelists, shepherds, and teachers (KJV)?
Support for the Popular Translation of Ephesians 4:11–12
Support for the popular translation of Ephesians 4:11–12 rests of four pillars. First, the popular translation suggests the change in preposition from πρός to εἰς indicates a change in structure, resulting in the latter two prepositional phrases being subordinate to the first as seen in some Old Testament texts in the Septuagint that have a similar structure (Gen 32:3 [32:4]; 35:27; Josh 9:6; 10:6; Jer 40:12 [47:12]).
Second, the popular translation suggests the word καταρτισμός, found in the first prepositional phrase, should be translated “equip” and not “perfect.”
Third, it is argued that διακονία (“ministry”) refers to overall Christian ministry and not acts of service in the general sense or to the ministry of the Word in the specific sense.
Finally, the context of Ephesians chapter four best supports the popular view.
Support for the Traditional Translation of Ephesians 4:11–12
The traditional translation of Ephesians 4:11–12, however, seems most convincing when the evidence is put forward. First, a prepositional change from πρός to εἰς does not necessitate a change in subject and is probably a variation in style. The prepositions πρός and εἰς are easily interchangeable, being used as synonyms, as can be seen in Romans 3:25-26; 15:2; and Philemon 5. Further, Ephesians 4:13 has the same grammatical structure as verses 11 and 12, in which the three prepositional phrases in 4:13 (all εἰς) all modify the same verb καταντήσωμεν (“we attain”). Finally, Ephesians 4:14 has a similar grammatical structure as verses 11 and 12 and uses the three prepositional phrases ἐν . . . ἐν . . . πρός as coordinate modifying the participle περιφερόμενοι.
Second, καταρτισμός, a hapax legomenon (used only once in the NT), should be translated as “perfect” instead of “equip.” Although some modern lexicons and theological dictionaries are favourable toward the popular translation (BDAG, Louw and Nida, Liddell and Scott), there is very little lexical support for the translation “equip.” The basic idea of καταρτισμός is “to make complete” or “perfect,” seen by the phrases “setting of a bone” or “restoration” found in earlier literature.
Further, the καταρτ- word group, as seen in the New Testament and Lexicons, can be used to mean “moral or spiritual maturation” (see 2 Corinthians 13:9b for one example). The understanding of “perfect” or “bringing the saints to maturity” makes sense when combined with the following verse in Ephesians, which denotes the goal of the gifted band, “until we all attain to the unity of the faith . . .” (Eph 4:13). If καταρτισμός is understood as “perfecting,” then it is not the saints who do the ministry in this passage, it is the gifted band: the apostles, prophets, evangelists, shepherds, and teachers (or “shepherd-teachers”).
Third, διακονία (“ministry”) refers to the particular ministry of each person-gift. Thus, apostles do “apostling” (it is not in the purview of this article to discuss the function of apostles), prophets prophesy, evangelists spread the gospel and call people to faith in Jesus, shepherds shepherd, and teachers teach (“shepherd-teachers” would then both shepherd and teach). The translation of καταρτισμός as “equipping” is the lynch pin that allows the two εἰς prepositions in the popular tradition to have a different implied subject—the saints. However, since καταρτισμός most likely means “perfect,” the term διακονία refers to the particular ministry of each person-gift, with the subject being the gifted band of Ephesians 4:11 (the apostles, prophets, evangelists, shepherds, and teachers).
Finally, context also supports the three-fold purpose of the gifted band in the traditional translation. It is indisputable that Ephesians 4:1–16 presents three groups: the head (Christ), the gifted ones (the apostles, prophets, evangelists, shepherds, and teachers), and the parts (all believers), with each performing separate roles and functions. The question is, then, what are the responsibilities of the apostles, prophets, evangelists, shepherds, and teachers? John Davis correctly states that verses 11–16 are not concerned with what believers are doing or with the universality of giftedness. These verses are concerned with what the believers are and are becoming as well as the importance of sound teaching (John Jefferson Davis, “Ephesians 4:12 Once More,” 175). To this end, the gifted band is given to help keep doctrine sound and help the believers reach full maturity.
Conclusion and Implications of Study
Under the popular translation of Ephesians 4:11–12 (ESV, NASB, NIV), the saints (i.e., Christians) do the ministry. The gifted band (the apostles, prophets, evangelists, shepherds, and teachers) do not have any distinct role. The gifted band are reduced to equippers, which essentially means they are all teachers. This means that the prophet does not prophesy, he equips and teaches the saints to prophesy. The evangelist does not evangelize, he equips and teaches the saints to evangelize. The pastor (or shepherd-teacher) does not shepherd the saints, instead he equips and teaches the saints to shepherd one another. And the teacher teaches and equips the saints to teach each other. Do you see how there is little point to each member of the gifted band; they all do the same thing. They all become teachers.
The reduction of our Christians leaders to teachers and equippers has had quite a negative effect on the church. First, pastors no longer shepherd their people. They do not visit their people as much; they do not engage in one-on-one discipleship; they do not lead Life Groups; they do not get into the lives of their people and ensure they are walking as mature disciples of Jesus.
Second, ministry has been given entirely into the hands of the saints, many of whom are not qualified to do the ministry. Do I believe that every Christians has spiritual gifts and should use them? Yes! But not every Christian should be taking on the role of the pastor. I believe that many churches are struggling and failing because all the ministry has been put on the shoulders of the people, instead of into the hands of those who are called by God, who the church pays full-time salaries to actually do the ministry.
However, under the traditional translation of Ephesians 4:11–12, the gifted band (the apostles, prophets, evangelists, shepherds, and teachers) do the ministry. Each member of the gifted band has a unique role within the church: apostles do ‘apostling,’ prophets prophesy, evangelists evangelize, shepherds shepherd, and teachers teach.
Under the traditional interpretation of Ephesians 4:11–12, our church leaders have a unique job to accomplish and their title reflects that job. Who should be going on missions? The apostles! Who should be out winning people to faith in Jesus? The evangelists! Who should be shepherding the people in the ways of Jesus, correcting, rebuking, exhorting? The shepherds (or shepherd-teachers)! Who should be teaching the Bible and leading Bible studies? The teachers (or shepherd-teachers)!
If the ministers did their job as described by their titles, then all believers would reach full maturity and attain to the unity of the faith as Ephesians 4:11–14 promises. Thus, let’s all release our ministers to do that to which God has called them; let’s release them to do the ministry.
[1] Not all scholars and Bible versions understand the third preposition (the second εἰς) as subordinate to the first prepositional phrase and coordinate to the second prepositional phrase. Some view it as subordinate to the first prepositional phrase, indicating result (NIV), and others see it as modifying “he gave” along with the first prepositional phrase, indicating a second purpose for the apostles, prophets, etc. (NASB). However, both the NIV and NASB agree that the second prepositional phrase modifies the first and that it is the saints that do the work of the ministry.