The fourth gift listed in Ephesians 4:11 is that of pastors and teachers. The text reveals that in all of these gifts listed in Ephesians 4, an article is placed before them except before the word “teachers”. It reads in Greek, “τοὺς δὲ, ποιμένας καὶ διδασκάλους.” Therefore, it has been argued that pastors and teachers refer to one gift. If so, the same person is pastor and teacher and there are only four gifts instead of five. Chrysostom and Augustine are of this opinion. On the other hand, some might point out that there were teachers listed in Antioch recorded in Acts 13. The text mentions an apostle was there in the person of Paul, in addition to prophets and teachers. However, the list of names in Antioch were said to be “prophets and teachers,” which included Paul and Barnabas. As an apostle, Paul could be classified as either teacher or prophet. Barnabas would, at least, be classified as a “teacher.” John Mark was also with them, according to Acts 12:26. It seems best to view the teachers in a broader application that includes all teachers of the Word.
It is possible that the comparison of Ephesians 4:11 and 1 Corinthians 12:28 sheds some light. Paul writes to Corinth,
And God hath set some in the church, first apostles, secondly prophets, thirdly teachers, then miracles, then gifts of healings …
You will notice that the broad category “teachers” is in the place of the “evangelists, pastors and teachers” of Ephesians 4:11. Here again, we can see these “teachers” used as a broader class that would include men who would either be evangelists or shepherds living in Antioch or other cities. The reader will have to judge for themselves, but given the list of gifts listed in Ephesians 4:11 and the role of shepherds, the mention of “shepherds and teachers” in Ephesians 4 probably refer to the same class of people. Which interpretation is true is not argued here. Rather, we wish to focus on the common element of teaching from all these gifts God gave the early saints to complete His plan and the unity of the faith.
- Biblical Description of Work
If we accepted the view that the work of shepherds continues today, we would recognize that their work is very different from today’s leaders. This section is designed to show the differences and to explore the reason for it. Our purpose in this section is to leave a picture of their lives and work among God’s people. Three words are used to describe the work of one person. They are not titles to be worn or offices to hold by popular vote but are designations that describe a work of service. Andrew Clarke has an entire chapter on the titles of leaders in which he admits that “leaders in these communities are contrastingly often not identified by titles in the Pauline epistles.”[1] He admits that unofficial terms like “co-worker” [2] reflect no ranking within the church be he then groups it with prophets as another “ecclesiastical term” and the Greek word “diakanos” (deacon) which he claims is used four out of seven times as an “appointed office.” [3] Both he and Dunn believe that there were signs of a hierarchy that would be more fully developed over time.[4] Campbell argues that in the early stages, one overseer would preside over the church that met in his house. As more developed in one location, these overseers comprised an eldership, each overseeing their group. In the absence of apostolic oversight, it was necessary for a single overseer to emerge from among the elders to direct the affairs of all house-churches in a town and the need for multiple overseers, each over their own house, was dropped. [5]
On the one hand, Clarke speaks of overseers and deacons as a sub-group of the wider community of saints in Philippi, while admitting that there is neither an explanation of their organizational or structural relationship with the saints, nor a description of their task.[6] On the other hand, he admits that this “sub-group” “may not be a formalized group.[7] The interpretation of the data is that, while there is no clear specific and official position, it was the early development of one. This assumes that what would eventually develop was met with divine approval instead of being a departure from the simple workings of individual units in the household of God. This project has demonstrated elsewhere that servants of Christ are placed in the body of Christ (no local body) with the gifts granted each by the Holy Spirit. These terms listed below identify more gifted men who fall under the broad category of leaders by virtue of both their teaching and example. The leading figures listed in Ephesians 4:11 (apostles, prophets, evangelists, pastors/teachers) were the Holy Spirit’s gift to God’s people to equip them all for service. They were all equipped by the power of the Holy Spirit and, with the exception of the chosen apostles, through the laying on of the apostle’s hands. They never occupied an elected office by popular vote or as a hired employee. They were chosen vessels, beginning with the work of the apostles and prophets and followed by evangelists and pastors. This fact gives meaning to the honor granted overseers. It was because of the work given to them by the Holy Spirit. Giving special attention to their leadership was hearkening to the voice of God, not man. Even then, these men were not enforcers. They only provided the teaching and took the lead or the initiative in word and in deed. Their example was the pattern for their behavior.
If we do not assume that an institution was established with a local church organization, then we have no reason to expect an official position of power within that resembles the structure of modern churches, today.
As we look carefully into the construction of Philippians 1:1, it seems Paul may be talking about one function, rather than two. We note this same construction concerning the gifted men listed in Ephesians 4:11. There, the construction of the Greek has the second noun omitting the article. It may easily translate “pastors/teachers.” It is not the opinion of this writer that Paul makes distinctions between teaching pastors and non-teaching pastors, but merely describing the style and character of the work. This same construction is also found in Philippians 1:1 and may describe one specific task of overseer/servant. We will have more to say about these teaching pastors in a separate section of this chapter.
[1] Andrew Clarke, 47.
[2] Romans 6:3,9,21; 1 Cor. 3:9; 2 Cor. 1:24; 8:23; Phil. 2:25; 4:3; Col. 4:11; 1 Thess. 3:2; Phlm 1, 24
[3] Ibid.
[4] J.D.G Dunn, Unity and Diversity in the New Testament: An Inquiry to the Character of Earliest Christianity (London: SCM Press, 1977), 115.
A.D. Clarke, A Pauline Theology of Church Leadership ( ), 53.
[5] Campbell, pp. 194-205.
[6] Ibid, 48.
[7] Ibid, 49.