EQUIPPING FOR SERVICE: A STUDY OF EPHESIANS 4:7-16
____________________
A Term Paper
Presented To Dr. Richard Oster
Harding Graduate School of Religion
Memphis, Tennessee
____________________
As A Requirement in
Course 7210
Ephesians and Contemporary Ministry
____________________
by
G. K. Pennington
March 19, 2006
Setting the Scope of the Paper
The focus of this paper is on the concept expressed by
the apostle Paul in Eph. 4:7-16.1
This passage addresses
Christians and their need for an intentional preparation in
ministry and service.
Unity and stability of the “body of
Christ” are best experienced when we are firmly rooted in a
maturity and faith that comes to us as a gift of the
Christ.
The source for the “equipping” expressed in this
passage is the exalted Christ.
The ultimate goal of this
study is to better understand how these concepts inform my
ministry.
Contextual Issues
It is important to give attention to the historical
context and the occasion of the letter.
Robert H. Gundry
points to Paul’s other letters and concludes that this book
is different because it does not address a “particular
circumstance or controversy.”2
Guthrie says this is a
All biblical references in this paper, unless
otherwise identified, are taken from the New International
Version.
1
Robert H. Gundry, A Survey of the New Testament, 4th
ed. (Zondervan, 1970; reprint, Grand Rapids, MI: Zondervan,
2003), 421.
2
2
3
difficulty but points to the circular letter theory and
Paul’s imprisonment, thinking this may set the occasion
related to the writer’s circumstance instead of the
reader’s.3
I understand that as an explanation for the
higher level of Christology.
However, in similar
circumstances while writing other Prison Epistles, Paul
addressed specific concerns and highlighted an equally
impeccable Christology.
Colossians.
This can be observed clearly in
The authors of Introduction to the New
Testament, reflecting on the absence of a clear purpose,
note that the teachings of Ephesians “may well have been
greatly needed in more than one first century situation.”4
This could mean that Paul would not have been as direct in
addressing issues if multiple congregations were the
intended audience.
I don’t agree with this contention when
I consider the book of Galatians being a classic example of
multiple congregations needing instruction but Paul’s being
very direct.
Donald Guthrie, New Testament Introduction, 4th ed.
(Leicester, England: Apollos, 1961; reprint, Downers Grove,
IL: Intervarsity Press, 1990), 535. He indicates that
Paul’s being in prison could have allowed him the
opportunity to contemplate the issues of the letter.
Imprisonment could have cut him off from sources of
information about congregational conflicts, thus limiting
his ability to address them.
3
D. A. Carson, Douglas J. Moo, Leon Morris., An
Introduction to the New Testament (Grand Rapids, MI:
Zondervan, 1992), 312.
4
4
Markus Barth, considering the structure of the book of
Ephesians, notes there are two major sections.
The first
section, Chapters 1-3, has a beginning “address” and the
second, Chapters 4-6, has “the final blessing.”5 .
He
labels the first three chapters as “dogmatic or kerygmatic”
and the last three chapters as “ethical, didactic, or
parenetic.”
6
I prefer O’Brien’s terminology, “The New
Humanity in a Divine Creation” or “…in Earthly Life,”
believing that for the average person they are better
understood.7
Identifying the Pericope of Choice
Identifying the proper extent of the pericope for this
study presents us with a challenge.
Eph. 4:1-16 addresses
several aspects of unity to which Christians are called.
This calling is initiated in Eph. 4:1 with a consideration
of the qualities of life to be lived by Christians in light
of the “glory” God deserves.
The nature of the calling is
rooted in the description of what God has done for those
Karl Barth, Church Dogmatics: Index with Aids for the
Preacher, ed. Very Rev. Prof. T. F. Torrance Rev. Prof. G.
W. Bromiley (Edinburgh: T. & T. Clark LTD, 1977), 53.
5
6
Ibid.
Peter T. O'Brien, The Letter to the Ephesians (Grand
Rapids, MI: Wm. B. Eerdmans, 1999), 88, 271.
7
5
“in Christ,” Eph. 1:3.8
O’Brien9, looking at the larger
picture of these verses, notes that they address “Unity,
Diversity, and Maturity within the Body of Christ.”10
sees these verses falling into two subdivisions.
He
Verses 1-
6 open the discussion of unity as “an Urgent Concern”11
while verses 7-16 address “Diversity in Unity That Leads to
Maturity.”12
While the two sections are connected with the
unity theme, this study is going to focus on the latter
verses with the goal of maturity in mind.
O’Brien cites
verses 7-16 as an “envelope” or “(inclusio)” framed by the
use of “each one” in the beginning and ending verses.13
The Source of Christian Growth is the Ascended Christ
The NIV does not clearly translate and emphasize
(“dwre>aj”) in verse 7.14
8
The KJV, NASV, and the ESV do
Ibid., 273.
D. A. Carson considers this to be the “best Englishlanguage commentary available. D. A. Carson, New Testament
Commentary Survey (Grand Rapids, MI: Baker Academic, 2001),
93.
9
10
O'Brien, 271.
11
Ibid., 273.
12
Ibid., 286.
13
Ibid., 286.
The Greek New Testament. 4th ed. Edited by Barbara
Aland, Kurt Aland, Johannes Karvaidopoulos, Carlo M.
Martini, Bruce Metzger. London: United Bible Societies,
14
6
emphasize it in their translations.
Bauer gives a similar
rendering as the NIV, “to the measure that Christ has
given…”15 The difficulty I see with the absence of an
emphasis on “gifts” is that when we get to verse 11 “…He
gave some to be…” we are left guessing what has been given.
Is it grace as in God’s favor or is it God’s favor in
various gifts?
In verses 8-10 Paul uses the language of
Psalm 68 to set a foundation for the authority of Christ.
O’Brien sees the use of the Psalm as a means of bringing
creditable substance to the giver of these gifts.16
Martin
takes the view that the meaning of Psalm 68 and what Paul
intended in Ephesians was “almost the opposite.”17
There is the question of what is meant by the Christ
descending in verses 8-10.
Ralph Martin offers three
possible models and does not settle the issue.
Instead he
highlights the enthronement.
…the author is emphasizing Christ victory in his
1993, 662. This is the primary source for the Greek terms
used in this paper.
Walter Bauer, A Greek-English Lexicon of the New
Testament, 2d ed., ed. F. Wilbur Gingrich William F. Arndt,
Frederick W. Danker. (Chicago: University of Chicago Press,
1979), 210.
15
16
Ibid., 288-293.
Ralph P. Martin, Ephesians, Colossians, and
Philemon, Interpretation: A Biblical Commentary for
Teaching and Preaching, ed. James Luther Mays (Louisville,
KY: John Knox Press, 1991), 50.
17
7
return to the Father and his subsequent bestowal of
gifts as he came back to earth in the form of the
Spirit.18
Perkins believes the “form and content” of these verses
limits His descending to the earth as in the incarnation.19
Taking issue with some translations he believes contribute
to a misunderstanding he says ‘“The lower parts of the
earth”’ (NRSV) and ‘“the lower earthly regions”’ (NIV) are
suitably ambiguous translations.”20
I agree, believing the
intention of the passage is limited to the incarnation.
I
find that the form of the story of Jesus about the rich man
and Lazarus seems to limit movement in the realm of the
dead.
If that were true, what would Jesus do in preaching
to the lost after death, other than torment them? The state
of the dead is truly fixed.
With the gifts come responsibility
It is my conviction that the heart of the pericope is
verses 11-12a.
It is the working part of the passage.
Verses 7-10 are foundational to show the empowerment that
comes from an enthroned Christ.
18
Verses 12b-16 are more
Martin, 50.
Leander E. Keck, ed. (Nashville, TN: Abingdon
Press, 2000), vol. XI, The New Interpreter’s Bible, by
Perkins, Pheme, 421.
19
20
Ibid.
8
results oriented coming through the “equipping” process.
Brooks and Winebery use verse 11 of our pericope as an
example of an “Alternative Pronoun.21
The resulting
construction based on this use of the article with “ue>n” and
“de>” is “…some apostles…” and “…others…”
Best argues, in what I believe to be the correct
position, that the “apostles and prophets” in Ephesians can
be shown to be a responsible role of service from the past
with “the evangelist, shepherds and teachers” having a
viable role for today.22
In verses 11-16, we are brought back to the discussion
of gifts.23
This part of the pericope is a “single Greek
sentence” which “links a list of teaching functions in the
community (vv. 11-12) with the need for the church to grow
to perfection (vv. 13-16).”24
This is not unusual in this
letter when we consider the very long Greek sentence of
James Brooks, Carlton L. Winbery., Syntax of New
Testament Greek (Lanham, MD: University Press of America,
1970), 77.
21
Ernest Best, Essays on Ephesians (Edinburgh,
Scotland: T & T Clark Ltd., 1997), 162. He points here to
the aorist “e`dwken” indicating the potential for a
misunderstanding that some of these roles are not given as
gifts today. See page 157-160 for a fuller discussion what
he calls the “fulfilled ministries.”
22
Perkins, 420. He understands verses 8-10 to be an
interruption of the thought process begun in verse 7.
23
24
Ibid., 422.
9
chapter one.
David Gordon takes issue with some of the modern
translations of verse 12 believing that they reduce “the
function of ordained ministry to ‘“equipping”’ saints for
service.”25
concerns.
A clear issue for him is the “clergy/laity”
He believes that “equipping” violates all other
teachings in the New Testament “about the ministry of the
word.”
It is his conviction that the cultural spirit of
our time is driving a movement that is undermining the
authoritative ministry of the word.
His reasoning does not
seem as powerful as his emotional appeal to protect the
honor due those trained as “clergy.”
“clergyhood of believers.”26
He has a fear of the
O’Neill agrees with him and
argues for a position of authority of ministers over the
people of the church.27
He foresees a shrinking church
membership where the “official” ministers do not lead and
serve.28
Sidney Page weighs in on the discussion noting
that a source of the contentions is that we “…are so far
David T. Gordon, ed., Equipping Ministry in
Ephesians 4:12, vol. 37 (Journal of the Evangelical
Theological Society, March 1994), 69.
25
26
Ibid., 78.
J. C. O'Neill, "The Work of the Ministry' in
Ephesians 4:12 and the New Testament," The Expository Times
14, no. 1 (January 1988), 337
27
28
Ibid., 340.
10
removed from the text.”29
His final solution is to appeal
to Chrysostom as a source closer to the time of the
writing.
Truly, this is a legitimate process.
Our
distance from the text is an undeniable truth and it has
its effect.
But that is true for the entire quest for
truth we attempt from scripture.
Malcolm Warford coming from the Disciples of Christ
tradition cautions,
“When the church
ministry beneath
ordination, this
ownership of the
begins to subsume the nature of
the categories of clerical
indicates the church has taken
church.30
His argument is that the church belongs to God and is not a
domain to be claimed by those that minister.
is to serve the body and thereby serve Jesus.
The minister
John Vooys’
article has a margin heading that reads, “This text is not
a warrant for “incipient ecclesiasticism.”31
I agree with
this position that the church should be in the business of
every gifted person serving to strengthen those who are not
Paige, Sidney H. T. "Whose Ministry? A Re-Appraisal
of Eph 4:12." Novum Testamentum XLVII, no. 1: 26-43.
29
30
Warford, Malcolm L. "The Hope of Our Calling;
Thinking About Ministry In The Context Of Ephesians 14:16." Lexington Theological Quarterly 37, no. 1-2 (SpringSummer 2002): 43-59.
John Vooys, "No Clergy or Laity: All Christians Are
Ministers in the Body of Christ Ephesians 4:11-13,"
Direction 20, no. 1 (Spring 1991), 87.
31
11
as well blessed.
The term in verse 12 “katartismo>n”
according to Bauer has some medical implications as in
“setting of a bone.”32
The principle of the word is to move
something from a weakened state to a position of strength.33
Brunner directs us to sanctification and holiness as a part
of God’s work, the process being through “mutual enrichment
and mutual service.”34
He advocates for every Christian
having the “fullness of Christ” but he says: “…alongside of
those who are already strong and as it were, advanced in
faith, there are others who are weak and still beginners.”35
Stabilizing Results
The “results” of the strong nurturing those weaker is
a movement toward unity, maturity, stability, and spiritual
growth.
A failure in being prepared for “works of service”
gives room for infantile and destructive behaviors as
Bauer, 418. In his treatment of this word he
identifies possible English translations as “preparation”,
“restoration”, and “equipping.”
32
I
I did on
pastoral
with the
pg. 832
33
see a similarity between this concept and a study
“sound doctrine” from the term “u|giai<nw” in the
epistles. This term also has medical connotations
idea of instruction for healthy living. See Bauer
Emil Brunner, The Christian Doctrine of the Church,
Faith, and the Consummation, trans. David Cairns and T. H.
L. Parker (Zurich and Stuttgart: Zwingli-Verlag, 1960;
reprint, Philadelphia: Westminster Press, 1962), 290-292.
34
35
Ibid., 292.
12
indicated in verse 14.
The effect of the gifted training
those desiring to improve their skill and knowledge base
brings truth flowing from a loving heart.
The passage
concludes with a picture of a healthy, growing, active
body.
Integration of these Principles into my Ministry
Ministry naturally calls for recognition of our
dependence on others.
We are dependant on God, Jesus, and
the Spirit for gifts of life and spirituality.
Without the
good gifts that enable us to grow spiritually we would be
consigned to a perpetual poisoning of life where brother
destroys brother.
If I have a sense of spiritual maturity
I need to acknowledge first that I have not arrived to a
point where no more progress is possible.
Wherever I am in
my walk in the calling, I have not gotten here by myself.
There have been hundreds in the body of Christ that have
nurtured, encouraged, instructed, directed, and supported
me along the path.
If I understand this, I should
recognize the need for returning the favor to Jesus, in
part by using what I have for the “equipping” of others to
step up to the calling.
To be an “equipper”, is it essential that I be an
expert in any one thing?
I believe that we can help others
13
in tasks that are not necessarily our strength.
As an
example of this, I see Barnabas, the great encourager,
bolstering Paul’s ability to be the great spokesperson to
the gentiles.
Not meaning to detract from Paul as an
apostle, it is important to see that he did not function in
a vacuum devoid of the strengthening presence of others.
I see my roles as being an evangelist and a teacher.
I am currently doing a substantial amount of work in
“interim pulpit ministry.”
Having years of ministry
experience, with most of this being full-time, I am able to
help congregations make the transition between preachers.
A part of this is being the “non-anxious presence”36 in a
turbulent time.
It is important to help people heal even
when the parting with the past minister has been on
pleasant terms.
transition.
There is the need to prepare for
After I have used a few weeks to establish a
relationship with the congregation, I address this in a
sermon titled “Passing the Baton” and follow up with a
series of lessons about encouraging and supporting those in
ministry and leadership.
I make myself available but do
not push their use of me in consultation as they go through
their selection process.
Norman Shawchuck, Roger Heuser., Managing the
Congregation: Building Effective Systems to Serve People
(Nashville: Abingdon Press, 1996), 309. He offers a number
of “Rules for Working in a Dysfunctional Organization.”
36
14
I am currently conducting meetings, holding leadership
seminars, parenting workshops, retreats for ministry
couples, and congregations.
Among the gifting
opportunities afforded me outside of my church experience
has been training in facilitation, problem solving, and
planning programs.
I have been able to turn elements of
these into my ministry of “equipping others” in practical
and, I believe, spiritual ways.
The primary ministry in which I am currently engaged
is teaching college students in the Word and preparing some
of them for ministry.
The general education Bible courses
are an opportunity to “equip” people for a lifetime of
Bible learning.
If we are able to bring them to an
understanding and joy from the stories and structure of the
text, they will be better prepared to grow.
I believe the
goal is a changed spirit that seeks and speaks truth, and
is truly transformed by divine love and grace.
These
people have the potential to be the saints that bring the
ground for unity, maturity and growth to unstable
situations.
In the classes with those headed into various forms of
recognized ministry, it is possible for the voice of
experience to help students process fears and evaluate
their concepts of ministry.
They need to know that there
15
are bumps in the road but that they are survivable.
Pointing to verse 12 of our text, Ferguson makes the point,
“The purpose of ministry is Body building.”37
Regardless of
the position we take concerning the text being directed
toward equipping of only ministers or everyone, those going
into ministry must first be prepared to minister.
It is my
conviction that the passage under consideration is God
exalting the Christ to give credibility and authority to
the “gifts” he gives.38
This allows us to nurture others so
that they in turn may teach and nurture others.
This is
consistent with what Paul says to Timothy, “And the things
you have heard me say in the presence of many witnesses
entrust to reliable men who will also be qualified to teach
others.” (2 Tim. 2:2)
On occasion when in consultation
with a church leadership concerning their work, I have had
someone turn to me and say, “You are just not going to let
us get away from this equipping thing are you?”
is no.
The answer
If we expect members to effectively do the task of
ministry in all its forms, from bathing the sick to
Everett Ferguson, The Church of Christ: A Biblical
Ecclesiology for Today (Grand Rapids MI: William B.
Eerdmans, 1996), 98.
37
See the appendix for a look at my philosophy of
ministry. This is an essay that I have written and use as
a handout in my “Introduction to Ministry Class” at Ohio
Valley University. I also use it in spiritual leadership
and ministers’ retreats. I chose not to put the material
directly in the paper because I consider it a stand-alone
38
16
ministering in the Word, church leaders must send them
forth equipped.
demands it.
document.
The well-being of the Body of Christ
BIBLIOGRAPHY
Barth, Karl. Church Dogmatics: Index with Aids for the
Preacher. Edited by Very Rev. Prof. T. F. Torrance
Rev. Prof. G. W. Bromiley. Edinburgh: T. & T. Clark
LTD, 1977.
Bauer, Walter. A Greek-English Lexicon of the New
Testament. 2d ed. Edited by F. Wilbur Gingrich William
F. Arndt, Frederick W. Danker. Chicago: University of
Chicago Press, 1979.
Brooks, James, Carlton L. Winbery. Syntax of New Testament
Greek. Lanham, MD: University Press of America, 1970.
Brunner, Emil. The Christian Doctrine of the Church, Faith,
and the Consummation. Translated by David Cairns and
T. H. L. Parker. Zurich and Stuttgart: Zwingli-Verlag,
1960; reprint, Philadelphia: Westminster Press, 1962.
Carson, D. A. New Testament Commentary Survey. Grand
Rapids, MI: Baker Academic, 2001.
Carson, D. A., Douglas J. Moo, Leon Morris. An Introduction
to the New Testament. Grand Rapids, MI: Zondervan,
1992.
Ernest Best. Essays on Ephesians. Edinburgh, Scotland: T &
T Clark Ltd., 1997.
Ferguson, Everett. The Church of Christ: A Biblical
Ecclesiology for Today. Grand Rapids MI: William B.
Eerdmans, 1996.
Gordon, David T., ed. Equipping Ministry in Ephesians 4:12
Vol. 37: Journal of the Evangelical Theological
Society, March 1994.
17
18
The Greek New Testament. 4th rev. ed. Edited by Barbara
Aland, Kurt Aland, Johannes Karvaidopoulos, Carlo M.
Martini, Bruce Metzger. London: United Bible
Societies, 1993.
Gundry, Robert H. A Survey of the New Testament. 4th ed.
Zondervan, 1970; reprint, Grand Rapids, MI: Zondervan,
2003.
Guthrie, Donald. New Testament Introduction. 4th ed.
Leicester, England: Apollos, 1961; reprint, Downers
Grove, IL: Intervarsity Press, 1990.
The Holy Bible; New International Version. Grand Rapids:
Zondervan, 1978.
Leander E. Keck, ed. Vol. XI, The New Interpreter’s Bible,
by Pheme Perkins. Nashville, TN: Abingdon Press, 2000.
Martin, Ralph P. Ephesians, Colossians, and Philemon.
Interpretation: A Biblical Commentary for Teaching and
Preaching. Edited by James Luther Mays. Louisville,
KY: John Knox Press, 1991.
O'Brien, Peter T. The Letter to the Ephesians. Grand
Rapids, MI: Wm. B. Eerdmans, 1999.
O'Neill, J. C. "The Work of the Ministry' in Ephesians 4:12
and the New Testament." The Expository Times 14, no. 1
(January 1988): 42-49.
Paige, Sidney H. T. "Whose Ministry? A Re-Appraisal of Eph
4:12." Novum Testamentum XLVII, no. 1: 26-43.
Shawchuck, Norman, Roger Heuser. Managing the Congregation:
Building Effective Systems to Serve People. Nashville:
Abingdon Press, 1996.
Vooys, John. "No Clergy or Laity: All Christians Are
Ministers in the Body of Christ Ephesians 4:11-13."
Direction 20, no. 1 (Spring 1991): 88-95.
Warford, Malcolm L. "The Hope of Our Calling; Thinking
About Ministry In The Context Of Ephesians 1-4:16."
Lexington Theological Quarterly 37, no. 1-2 (SpringSummer 2002): 43-59.
Appendix
19
CALLED TO SERVE
or
"Using Our Talents to Form a
Better, Stronger Body for Christ."
An Essay
By
G. K. Pennington
.
20
21
A Calling for Everyone
There is arrogance in the attitude that one person has
been called over another for ministry and service. It is
clear that not all are called to do the same things but the
calling is for everyone. The difficult thing is to recognize
our abilities and start by leading from the God-given
strengths each of us have.
Have you heard the calling?
Often, the first hurdle is to realize that we have a uniform
calling in Christ; it is a calling to the grace of God that leads us to
eternal life. The writer of Hebrews encourages us with these words,
"Therefore, brothers and sisters, holy partners in a heavenly calling ..."
(Heb 3:1)39 The purpose for this verse is to teach us from where our
strength of service is derived. We are encouraged to keep our eyes
on Jesus because everything else fails to supply our needs and the
strength to succeed. His model was one of service. "... But I am
among you as one who serves." (Luke 22:27) As the saying goes,
“The ground is level at the foot of the cross,” concerning our needs
and talents. So it is with ministry. It is required, however that the
minister be willing to minister.
To What Am I Called?
It is a calling to serve, service first of all to God. The apostle Paul had
a calling to serve God. He says, "For God, whom I serve with my spirit
by announcing the gospel of his Son..." (Rom 1:9) Even in his
resistance to the gospel, he was committed to serving God. He calls
us through his writings to imitate his example and fulfill our
commitment as Christians to be focused in our single-minded
dedication as well. Israel had struggled with a proper paradigm of life
before God. It was there in the narrative and prophecy of their history.
The prophet Micah offered a summary saying, "...What does the LORD
require of you but to do justice, and to love kindness, and to walk
humbly with your God?" (Micah 6:8) In Jesus’ day, as in ours, those
insisting they were the people of God often overlooked this pattern of
godly living.
39All biblical references in this paper are from The
Holy Bible, New Revised Standard Version (IA: Iowa Falls:
World Bible Publishers, 1989).
22
Secondly, we are called to serve people. Effective ministry can begin
when we understand that the best way to serve God is in the serving
of people. The model we have from Jesus is to lose ourselves in the
service of others. Jesus came to die for people. It is people with whom
God longs to have a relationship and covenant. Jesus healed, taught,
loved, bathed, served, smelled, and cared for people.
In Christian ministry, some serve in overt ways that are
visible but some ministry is invisible to “inquiring minds.”
Its effect is often unwitnessed even by the minister. It is
enough for the faithful servant to know that God and
probably the person served know.
The goals of ministry
often seem beyond
our reach!
Called to Lead Now and in the Future.
She was critical, sour, and feeling unloved, often telling the deeds of
the past. Years ago there was great sacrifice and much teaching.
Lives were changed. Now lives were being changed but not for the
good. The fabric of community split around her like rotting cloth. The
problem was that her claim to ministry was in the past. The present
was used to remember the past and identify her needs that were not
being adequately met. Locked in the past there was no growth, no
service, only spiritual disintegration under the banner of “What I did for
this church in the past.”
We are called to serve now and if God allows, in
the future. The past is like leftover manna; if we
hoard it, it decays and smells up everything it
touches. Paul as a minister had a glorious past but
his focus was in the present and the future. He
said, “Forgetting what lies behind...I press on
toward the goal.” (Phil. 3:13-14)
.
The
chal
leng
e is
to po
int th
e wa
Part of staying active in ministry is to look
aggressively for ways to be used. It is imperative that we grow in our
sensitivity to the needs of others so we will not miss opportunities to be
active. Those who find it easiest to stay active in serving are those
who are truly motivated to do it.
y!!
23
Called to Grow in Service
It is not enough to say I’ll go. The wisdom of God tells us if we are to
serve we also must say, “I’ll grow.”
“If you indeed cry out for insight, and raise your voice for
understanding; if you seek it like silver, and search for it as for hidden
treasures-- then you will understand the fear of the LORD and find the
knowledge of God.” (Prov. 2:3-5)
Seekers of “insight and “understanding” are promised that they will
find. The call to be the person of God does not make us that person.
We must grow actively into that person, understanding the process is
like filling a leaky bucket. When you stop growing you start becoming
dry.
Called to Lead from the Foot of the Table
Most who are called to lead spiritually are not those who sit at the
head of the table. They serve in unobtrusive ways helping to meet the
needs of others. Often no title or sense of authority accompanies
them except the authority of Christ to love each other. It is in the
serving that spiritual leaders serve and minister best to Jesus. (Mat.
25:34-40)
I am called to serve, where I am, when I am, with what I have,
empowered by God to walk with Him and care for what He cares for
most- people.
God’s work of ministry
is a thing of beauty!!