Office and charisma⤒🔗

One serves in the office by virtue of a special endowment by the Holy Spirit. Brothers are called to an office because they have gifts to build up the congregation in a well-ordered ministry. The apostle Paul points out that an overseer should be competent to teach (1 Timothy 3:2). Timothy fulfills the office of an evangelist by virtue of the gift (charisma) given to him by prophecy when the council of elders laid their hands on him (1 Timothy 4:14). The apostles asked the church of Jerusalem to select seven men, full of the Spirit and of wisdom, who could serve the tables (Acts 6:3).

People have often constructed a contrast between office and charisma. It is then argued that the original Christian church had no ministerial organization. The earliest Christian churches would have functioned without ordained office-bearers. There were indeed brothers who served as leaders, but these were people filled with the Spirit who did not serve by virtue of an official appointment. Paul, according to his letters, would have been an opponent of established ministry structures. It is precisely his letters that show us the picture of a rich Spirit-filled church, where people build each other up and serve each other as members of the one body.¹

Only later, in the struggle against unrestrained spiritualism and emerging heresy, did the need arise to appoint office-bearers. This development is seen in 1 and 2 Timothy and Titus. In the epistles of John we see how ultimately this progressed more in the direction of early Catholicism. There we can already see the outline of the bishop’s office!

This representation of the situation is supported by stating that the so-called pastoral letters were not written by Paul himself. And when Luke informs us in Acts 14:23 that Paul and Barnabas appointed elders in each church, he is in fact describing a later development in his book. Luke is rewriting history.

Dr. J. van Bruggen has demonstrated that Paul is also the author of 1 and 2 Timothy and of Titus, where it may be assumed that 1 Timothy and Titus were written during his third missionary journey.² This contradicts the idea that over time things changed from a charismatically-directed church to congregations led by office-bearers. Paul is no opponent of people serving in an office! It is particularly in his pastoral letters that we find the well-known requirements for overseers and deacons.

Even when we look at the letters that are actually acknowledged as Paul’s own letters, we discover that the apostle speaks about office-bearers without a single word of criticism. In 1 Corinthians 12:28 he mentions ‘apostles,' in Philippians 1:1 ‘overseers and deacons’ and in Ephesians 4:11 he notes ‘apostles, prophets, evangelists, shepherds and teachers.'

From the start the apostolic church was a church that had office-bearers. Initially it only had the apostles, shortly after Pentecost the seven brothers, who were appointed to serve at the tables in the congregation of Jerusalem. Somewhat later we learn of elders and deacons being present.

The New Testament does not show any evidence of a contrast or tension between the office and the charismata. It is not true when it is stated in a report, “The New Testament gives a strong impression that within Paul’s sphere of influence the offices came more into being as the level of the charismatic church decreased.³ On the contrary, Paul teaches us that one serves in a special office by virtue of a charisma, a special gift from the Holy Spirit. He speaks of the ‘grace’ (charis) of the apostleship in Romans 1:5 ( see also Galatians 2:9). In Ephesians 4:11, he mentions apostles, evangelists, shepherds and teachers, after pointing out how Christ gives ‘gifts’ to men. In 1 Timothy 4:14, Timothy’s ministry is called a charisma. And as an evangelist, Timothy is instructed to fan into flame the ‘gift of God’ (2 Timothy 1:6).

The Greek term charisma is in itself a common word for something that one receives as a gift. Paul includes this Greek word to denote things we receive from God: the gift of righteousness (Romans 5:15); the gift of eternal life (Romans 6:23); the married and single state in life (1 Corinthians 7:7). Where Paul uses the term ‘charisma’ in 1 Corinthians 12, J. van Bruggen, does not regard this as a ‘special technical term.⁴ He advocates staying with the plain understanding of ‘gift’ or ‘present.' Others consider that in 1 Corinthians 12 a more specific use of the term ‘charisma’ is emerging.⁵ It concerns a gift of grace, granted specifically for the purpose of building up the congregation. I tend to concur with the latter. For in 1 Corinthians 12:4 and also in 1 Peter 4:10, charisma is used without further designation (Romans 12:6). Surely we get the impression from these texts that the term has a deeper meaning than what Van Bruggen suggests.

Charismata in the church←⤒🔗

It is not only the office-bearers who are adorned with gifts from the Holy Spirit. Paul repeatedly emphasizes that gifts are granted to each in the congregation. The apostle writes in Romans 12:6, “We have gifts that differ according to the grace given to us." In 1 Corinthians 12:7 it says, “To each is given the manifestation of the Spirit for the common good.” And in Ephesians 4:7, Paul says, “But grace was given to each one of us according to the measure of Christ’s gift." In the church, no one is without a gift. All are endowed by the Spirit and are called to be “good stewards of God’s varied grace” (1 Peter 4:10).

Every church of Christ, according to the New Testament, is a charismatic community: “When Pentecostal groups and other sectarian movements attempt to appropriate the term ‘charismatic,’ we should be all the more determined not to have this term to be handed over from the church to the sect. For being a ‘charismatic church’ means that the church of Christ is richly endowed with gifts which her Lord bestows upon her out of his fullness through the Holy Spirit."⁶

It is particularly in 1 Corinthians 12 that Paul instructs us about charismata in the congregation. It is not without reason that the apostle speaks at such length to the Corinthians about “the manifestations of the Spirit." There were people in the church at Corinth who placed themselves on a pedestal. It is not for nothing that the apostle repeatedly warns against being ‘puffed up.' These people regarded themselves as richly endowed by the Spirit. They looked down with contempt on others in the congregation who could not boast of such wonderful gifts of the Spirit. It was especially the ability of speaking in tongues that was seen as a genuine mark by which it became clear that one was filled with the Spirit.

Paul strongly opposes this attitude in 1 Corinthians 12. Gifts are not given to flaunt them, to advance your own position with them, or to show off to others. Nor is there an elite group in the congregation who can be distinguished from the rest by gifts of the Spirit.

It cannot be a coincidence that the apostle does mention but does not otherwise adopt the Corinthians’ talk of “the manifestations of the Spirit." Paul speaks instead of charismata or gifts of grace. In doing so, he immediately shows how foolish their exaggeration is. The riches in Corinth consists of given riches. They owe everything to God, who empowers them all in everyone (1 Corinthians 12:6).

Over against the elitism of some in the congregation, the apostle emphasizes that the revelation of the Spirit is given to ‘everyone.' There is no special privileged group! However, there is variety in the gifts of grace. Not everyone has the same gift as others. However, this diversity does not lead to ambiguity or conflict. For all gifts have the same origin (‘the same Spirit,' 1 Corinthians 12:4) and the same purpose (the ’common good,' 1 Corinthians 12:77). Therefore, it is impossible that because of the gifts of the Spirit there would be any disintegration in the church.

In the sequel (starting at verse 12), Paul elaborates on this by speaking of the one body with its many members. Even in the body there is differentiation. Not every part has the same function. But precisely because each part functions according to its own nature, the body can be a useful instrument.

Just as God gives the members of the body each their own place and function, so it is with the church, which is the body of Christ. Therefore no one should think little of the place that he may occupy in the church by virtue of his gift(s). Neither should anyone in pride think that he does not need the other. Just like the members of the body, in the congregation we are dependent on one another and need each other.

When we look at what Paul writes to the Corinthians in 1 Corinthians 12:12-27, we can see that he encourages those who consider themselves to be lowly, corrects the complacent, puts prestige in perspective as a measure for evaluating the gifts, emphasizes the importance of all gifts, and points out that the diversity of gifts does not diminish the unity of the congregation.

1 Corinthians 13 connects to this instruction, where the apostle proclaims that love teaches us the right use of the gifts. Love is the ‘highway’ in the church of Christ. Through love we serve one another. When we are filled with love, pride and individualism disappear. It is precisely through love that we dedicate ourselves to others with our gifts.

Already in 1 Corinthians 12:7 Paul pointed out that the gifts of the Spirit are directed to the ‘common good.' The apostle will elaborate on this in chapter 14. The ‘highest’ gifts are not those gifts that are of a spectacular nature, such as speaking in tongues, but those gifts that best serve the ‘edification’ of the congregation. At the heart of this chapter we find the exhortation of verse 12: “So with yourselves, since you are eager for manifestations of the Spirit, strive to excel in building up the church.”

 In the New Testament, the church is called a building (1 Corinthians 3:9; Ephesians 2:21). Christ’s church is under construction. And he engages his people in this construction. The building up of the church is a dynamic process, one in which all the members are involved (Romans 14:19; 1 Thessalonians 5:11).

It has rightly been pointed out that this building up of the church has two sides.⁷ It is about bringing in those who were up to now outside of the church (Romans 15:20-21), but it is also about the confirmation, strengthening and perfecting of those who already belong to the church (1 Corinthians 14:3; Ephesians 4:12-16). We can speak of both an extensive and intensive edification.⁸Missionary activity and mutual confirmation in the gospel come together in the word ‘edification’ (or ‘building up’).

In view of these pursuits, Christ gives gifts in his church through his Spirit. These gifts are, so to speak, the tools with which Christ equips us to be his co-workers.

What are gifts of the Spirit?←⤒🔗

In both Romans 12:7,8 and 1 Corinthians 12:28, Paul lists gifts that the Spirit of Christ gives in the congregation. Because these listings are not the same, we may assume that the apostle is not giving us a definitive list of charismata. Instead, he provides examples.

Besides ‘impressive’ gifts such as speaking in tongues, gifts of prophecy and healing, Paul also speaks of more ‘ordinary’ gifts: the ability to help, to govern, the gift of serving and of teaching.

In our present time the discussion has revived as to whether the Holy Spirit still bestows the gifts of speaking in tongues, of interpreting tongues and of healing. Elsewhere I have addressed such questions in detail.⁹ Here I would simply like to point out that Reformed Christians have generally regarded these gifts as belonging to the early days of the Christian church, given in order to underscore the preaching of the apostles (Mark 16:17-20). When the apostles proclaimed the gospel in all the world, their message was confirmed by these gifts (1 Corinthians 1:4). Hebrews 2:4 teaches that God bore witness to the preaching of the Word by signs, wonders (Acts 5:12) and various miracles and gifts of the Holy Spirit. The expression: “gifts of the Holy Spirit” reminds us of what Paul writes in 1 Corinthians 12 about “the manifestation of the Spirit."

However, even though we cannot now count on these very unique gifts, this does not mean that the gift-giving of the Holy Spirit has come to an end. Paul also mentions unmistakeable gifts that may still be found in the congregation. I am thinking of the gifts of helping, of administrating, of serving, of wisdom, of teaching, and so on.

The church is still a charismatic church, richly endowed with the Spirit’s gifts intended for mutual upbuilding.

In reflecting on the gifts of the Spirit, we discern two approaches. The first approach holds that in the charismata the Holy Spirit gives a person entirely new capabilities, placing at his disposal abilities he did not have before. We find this view among the older Pentecostal movement.

The other approach presumes that the Holy Spirit connects to what is already present in a person and makes use of his or her aptitudes and talents. Such God-given dispositions are then sanctified and put into service by the Spirit.

It appears to me that the latter approach is the correct one. It is noteworthy that as Paul is speaking of the Spirit’s gifts he mentions God the Creator. Indeed, in 1 Corinthians 12:6, the apostle speaks of the charismata as coming from “the same God who empowers them all in everyone." Along with Dr. van Bruggen we can say that Paul views the charismata here as bringing about different workings (effects) that emanate from God the Creator.¹⁰ This means: the Holy Spirit takes up the work of the Creator; he connects to the created order. “As the re-creator he does not make something completely new and different. He does not give entirely isolated church talents to the believers. But he continues to work with what is made and given by God the Father and what had been redeemed from sin and futility by Christ Jesus on the cross. He employs those gifts of character, disposition and talent that are inherent with creation and have been set free in Christ, in order to make them profitable for the upbuilding of the church.”¹¹ Through faith we may recognize our skills and abilities, the things we are good at, as gifts with which the Spirit equips us to serve others in the congregation and thereby contribute to the building up of Christ’s church.

Through faith we are also preserved from showing off our gifts. Living out of Christ, we come to understand that our abilities are gifts and that Christ writes on the doorposts of his church: “Through love serve one another” (Galatians 5:13).

The call to the office←⤒🔗

The Belgic Confession, Article 31, states that no one may intrude upon the office by improper means, but rather that one shall wait for the time when he is called by God. No matter how gifted a brother may be, he can only serve in an office when he has received a call from the Lord to do so. The following applies to every office-bearer in the congregation: “And no one takes this honour for himself, but only when called by God...” (Hebrews 5:4).

Under the old dispensation, the Lord called people to ministry in a very direct way. God himself designated those who were to be ordained to special ministry among his people. We read how the Lord caused Aaron and his sons to come near to serve as priests (Exodus 28:1), how Saul and David were anointed to the kingship (1 Samuel 9:17; 1 Samuel 16:13), and how Elisha was called to be a prophet (1 Kings 19:19).

After the outpouring of the Holy Spirit, the congregation is given a place on the path to ministry. Through the indwelling of the Spirit, the members of the congregation are able to discern spiritually (1 Corinthians 2:15). Therefore they are also included in the call to ministry.

We see this clearly in Acts 6. When brothers are to be appointed in Jerusalem to serve at the tables, the apostles do not appoint these seven by themselves. They enlist the help of the congregation. They are to select suitable candidates from themselves; they are instructed to ‘choose’ seven, who are then ‘appointed’ by the apostles. It is true, indeed, that the entire action takes place under the direction of the apostles. They list the criteria to be met for the brothers to be appointed (Acts 6:3). People have correctly understood that what Acts 6 recounts would serve in an exemplary way for the Christian church. Paul reminds Timothy of his way of doing things (2 Timothy 3:10). In this way, too, the apostles laid the foundation of the church. Therefore, a church that seeks to be apostolic should also follow this example of the apostles!

Through his Spirit, Christ gives gifts in the church, also for the official ministries. The congregation should take note of these gifts. This happens when it provides the church council with names of suitable brothers. It also happens when it participates in the election and expresses in this way who in its judgment are the most suitable. In the process, the office-bearers (the consistory) provide the direction. They guard the criteria, nominate the brothers to the congregation, and oversee the process.

In this way, in the words of Bucer, the reformer from Strasbourg, the congregation brings to light “the choice of the Holy Spirit." The Holy Spirit has already determined that choice by adorning brothers with gifts. The church will recognize and be guided by this direction of the Spirit.

When the consistory of the church and the congregation are thus engaged according to Scripture, the elected brother may know that God himself has called him to the office. The call of God has come to him in the calling of the congregation.¹² This is also the reason why the first question from the forms for ordination reads, “do you feel in your hearts that God himself, through his congregation, has called you to these offices?”

One can therefore define the office as the charisma recognized by the congregation under the leadership of the consistory, which through public ordination in Christ’s name is engaged in an arranged specific ministry for the edification of the congregation.¹³

The ministry of the office←⤒🔗

Paul teaches us about the work of ministry in Ephesians 4:11-16. It is noteworthy that before speaking about the service of the office-bearers, the apostle first points out that the congregation itself is also adorned with many gifts. “But grace was given to each one of us according to the measure of Christ’s gift” (Ephesians 4:7). Paul also speaks of the body working properly when each part contributes (Ephesians 4:16). This shows that the apostle certainly does not envision a church where only office-bearers are active. Every gift implies at the same time an obligation. It is precisely with the gift(s) with which Christ endows us through his Spirit that we are to serve the edification of his church. Here, no one should stand on the sidelines. One is a member of the church precisely in order to seek “the edification of the brethren according to the gifts which God has bestowed upon all.” As the Belgic Confession states in Article 28, “all and everyone are obliged... to serve the edification of the brothers and sisters, according to the talents which God has given them as members of the same body.”

The ministry of the office-bearers is then also aimed at stimulating this. The goal of the their activities is not to take the work out of the hands of the congregation, but rather to involve them in a variety of opportunities to serve each other.

The apostle points this out when he writes in verse 12 that Christ gives office-bearers “to equip the saints for the work of ministry, for building up the body of Christ." Nowadays, exegetes agree that with this ‘equipping’ and ‘upbuilding’ the apostle indicates here the role of the members of the congregation and not that of office-bearers. This edification, after all, is seen in verse 16 as a task of ‘each member.¹⁴

Paul means to say that office-bearers are given to equip the saints. This support, in turn, is aimed at the ministry of the saints, which is to serve to build up the body of Christ. The word that the apostle uses in the Greek for ‘equipping’ (oikodomēn) means as much as giving someone the tools and framework with which he can fulfill his purpose. This shows that the task of office-bearers is to furnish the believers with what will enable them to function as members of the body according to their calling. One might say that the office-bearers serve in order to get the congregation to serve.

The task of the office-bearers is illuminated even more clearly in what Paul writes in verse 16, where the apostle speaks of the functioning of the joints of the body. The Greek word that Paul uses here (haphēs) was, in the medical world of his day, the designation for ‘tendon’ or ‘muscle.'¹⁵ There are also tendons or ligaments in the body. With J.H. Roberts, it can be assumed that what Paul has in mind with these tendons (joints, muscles, ligaments) are the office-bearers.¹⁶ The joints keep the body together and to give it its firmness.

In the way that Paul characterizes the office-bearers in verse 16, we clearly see the coordinating task of these men. They coordinate the gifts of grace in the congregation. The members ought not to work at cross-purposes or against each other. Peace and harmony must reign in the one body (1 Corinthians 14:33). All of God’s gifts need to serve the edification of the congregation (Romans 14:19). In this context M. teVelde correctly calls office-bearers ‘ministry leaders.'¹⁷

Is the office a specialization?←⤒🔗

More than once the idea has been defended that the ecclesiastical offices are nothing but special manifestations of the office of believers. After all, according to the Heidelberg Catechism, LD 12, QA 32, all believers have an office. By faith I am a member of Christ and thus share in his anointing. As such I may also serve as prophet, priest and king.

In this formulation we detect echoes of the teaching of the reformers of the sixteenth century. They strongly opposed the Romanist idea of a separate priesthood in the church – a position created by the sacrament of ‘Holy Orders,' whereby a person receives special capabilities and rights.

Over against such a dichotomy of ‘clergy’ and ‘laity’ the reformers professed the general priesthood of the faithful. In Christ’s church all belong to the ‘spiritual state.' Everyone shares in the gift of the Holy Spirit and each has a calling as ‘priest.' In one of his first Reformation writings Luther wrote, “For whatever issues from baptism may boast that it has been consecrated priest, bishop, and pope...”¹⁸

The reformers discovered this idea of the priesthood of the believers in Scripture. Peter calls the whole congregation ‘a holy priesthood’ (1 Peter 2:5). And in Revelation 1:6 the jubilation resounds: “He (Christ) made us a kingdom, priests to his God and Father.”

However, as essential as the general priesthood of believers is, the ecclesiastical offices do not derive from it. Wrongly following in the footsteps of A. Kuyper, the offices in the church were viewed by some as ‘specializations’ of the ministry of all believers.¹⁹

The New Testament does not make this connection anywhere. When Paul speaks about the offices in Ephesians 4, he does not reason from the priesthood of believers, but instead points to the gifts of Christ (Ephesians 4:11). In Acts 20:28 we hear the apostle say that the Holy Spirit has appointed men as overseers. This is undeniably a new moment, a new impulse of the work of the Spirit (or of Christ).²⁰

Two lines are clearly discernible in the New Testament. On the one hand, there is the line Christ > congregation > office-bearers (Christ supplies gifts, the congregation recognizes these and elects men to the office: Acts 6:3). On the other hand, there is the line Christ > office-bearers > congregation (Christ gives the offices and through them he equips the saints: Eph. 4:11,12).

Two kinds of giving start with Christ. It is not the congregation itself that provides office-bearers for itself, but Christ gives them out of his fullness! The office is not something that comes from below, but it is given from above.