That is why it is vital for ministers to clearly perceive the Church's "reason for being." It is all too easy to lose the purpose in the flurry of divers purposes. When the supreme task of the ministry is unidentified or forgotten, many illegitimate forces can and will dictate to Church leaders. Rather than guidance according to the will of Christ and by the Holy Spirit, the Church will be directed by the self-centered motivations and fallible ingenuity of human ministers. The result will be appealing effectiveness in the short-term, but in the long-term, tragic ineffectiveness, because those ministered to do not reach their divine purpose.

    What is the highest purpose of ministry? What is the goal of the Church? What is the telos to which both are directed to find their fulfillment? In Paul's letter to the Ephesians, we have statements essential to clarifying the goal of ministry and the Church. In Eph. 4:11-16 the Church is given a "fish-eye" view of the role of ministry in the grand mission of the Body of Christ.

    In order to understand this passage, we must attempt to gain insight into its context. In many cases, the setting for Paul's letters can be ascertained through references and direct statements to concerns or problems in the church being addressed. Then, by comparing this information with modern historical research on the era contemporary with the epistle, a general composite of the reader's situation can be sketched. The book of Ephesians is more difficult to treat in this manner, because it lacks the specific statements usually found in other letters.

    The continuing complex debate over either a Pauline authorship, or composition by a disciple of Paul undercuts our efforts to determine the context of this epistle. Added to this is the debate over whether the letter was originally written to the Ephesians, and is compounded by the lack of geographic, historical, or social data. One is left with examining the internal data of the epistle to gain understanding of its setting, authorship, audience, and purpose. This absence of explicit information forces the reader to use a rhetorical method and acknowledge the more general application of the epistle. Assuming that the Paul of verse 1 is the Apostle Paul and that the manuscripts are reliable that designate the audience as in Ephesus, we will make use of some rhetorical analysis.

    The readers of this book are assumed to be Christians by the writer. They are referred to as: "saints" (1:1,15,18; 3:18; 5:3;6:18); believers (1:1,13,15; 2:18; 3:12), those who "love our Lord Jesus Christ" (6:24). They are "children of light" (5:8), a new creation in Christ Jesus (2:10). They have received grace (1:6,8; 2:5,6), and the love of God (2:4) and Christ (5:2). They are together in redemption (1:7), forgiveness (1:7; 4:32), salvation (1:13; 2:5,8), and reconciliation (2:14-18). They are "sealed with the Spirit" (1:13; 4:30).

    The readers are also Gentiles, as is indicated in several verses: 2:1-3; 11-13; 3:1; 4:17. This would explain why Paul takes the time to speak of the "mystery of Christ" (3:4) revealed to him. This mystery, now made known, is the fact that Gentiles are "sharers in the promise of Christ Jesus through the gospel," (3:6 NRSV). The readers have also received Christian teaching (4:20-24). It is assumed they know about Paul and his ministry (3:2; 3:13).

    The writer enlightens us about the readers by his two prayers for them. In 1:16-19 he tells them that he prays for their illumination. He desires for them to grow and expand their faith and knowledge concerning the "hope of their calling" (1:18) and the "immeasurable greatness of his power for us who believe." (1:19) In 3:14-19 the writer prays for them to gain strength inwardly through the Spirit, to be deeply grounded in love, and to comprehend in a greater measure the love of Christ.

    The structure of the letter may offer insight to the needs of the readers. The book is divided into two parts: 1) 1:3-3:21, 2) 4:1-6:20. This division is deduced by recognizing the distinct genre or oratory styles each one bears. While the first section follows the genre of epideitic (artfully skilled and heightened rhetorical expression of praise) language, the second is deliberative (persuasion to approve of or follow certain public policy) in style.

    The epideitic expression, in the first section, inspires the readers to be in awe at the "heavenly" or glorious state of the "saints." The deliberative, being paraenetic, reminds them of the deficiencies in their lives and admonishes them to "lead a life worthy" of their "calling" (4:1). This section also, warns them of the present spiritual battle with cosmic forces that they are engaged in (6:10-17). This arrangement of the letter marks out the dialectic of the Christian life universally: "saints" are in an exalted position with Christ, but they have not yet fully grown-up in Christ.

    In the first three chapters, the readers are made to recall how far they have come in their faith and experience as saints. In the last three chapters, they are made keenly aware of how much further they must go. The over-arching concern of Paul emerges from this tension. He wants them to mature or reach the completion of their faith. He does not want them to fall short of the goal of the Church. That is why he focuses their attention on that goal at the very center of the letter. It is the goal of maturity to the fullness of Christ. Let us look more closely at how Paul clarifies this.

    Starting at verse 11 we read the completion of a thought begun in verse 7. Christ has gifted each member of the Church with grace. Paul cites Ps. 68:18 to theologically connect Jesus' ascension to His giving (give - twelve times; gift - four times) the Spirit-gifts to the Church. The "gifts" that Christ gives to the Church by the Spirit are persons: "apostles, prophets, evangelists, pastors and teachers." While it may intrigue us to know just what the nature of each gift-minister is, the writer does not make that known. He is more concerned with the purpose of their ministry than their office or nature.

    What is their purpose? Why are they given? "For the completing of the saints for the work of ministry, for the building up of the body of Christ." There has been disagreement over the relationship of the three phrases of verse 12. While some translations place a comma between "saints" and "for" (KJV, Con), and thereby disconnect their relatedness, most (NASB, NRSV, RSV, NIV, TEV, NKJV, et. al.) connect 12a with 12b, expressing that the completing of the saints is to equip them to perform the work of ministry.

    The issue that ensues from this difference is: Did the writer intend the gift-ministers to be seen as performing all three functions of verse 12? Or, do they serve to complete the saints that they may perform the last two functions? For some, the former is believed to lead to a hierarchy of ministry. The fact is, you could have a hierarchy of sorts either way, because the saints are dependent upon the gift-ministers listed. On the other hand, if the gift-ministers, as saints themselves, are viewed as co-ministers with the saints, each would serve or minister to the other. Because this section begins by reminding the readers they were all gifted with grace (v.7), and because of the corporate inter-dependence of the members of the body for growth (v.16), the latter seems more plausible.

    The meaning of katartismos is rendered with various connotations: "perfecting," (AV) "equipment of saints," (Houlden) "completion," (Lincoln) "training" or "preparing," (Patzia) "mending," (Robertson). No matter which is used, the notion is of bringing to a capability to perform service and to build up (oikodoman) the body of Christ. Because 'edification' is always used in connection to the corporate Body of Christ (A.T. Robertson, The Body), the maturity and growth mentioned is not in reference to individual growth alone. The gift-ministers' purpose is to help mature the saints that they may help to build up the whole body.

    This desired end is directed toward a grand culmination: "Until we all attain the unity of faith, and the knowledge of the Son of God, unto a mature man, unto the measure of the stature of the fullness of Christ." The verb katantao suggest a downhill movement and "signifies 'arriving at a certain place,'" (Barth, p. 484). On nine occasions in Acts it refers to travelers arriving at their destination (Foulkes, p. 121). The destiny of all saints is typified by a "unity" of both "faith" and the "knowledge of the Son of God."

    Paul uses a metaphorical phrase which depicts the consummate Church as a full-grown adult. As a single human organism the saints grow-up together to their "full height" which is the "fullness (pleromatos: four times) of Christ." This is the "certain place" to which the Church, as a body, is to arrive. Not only is Christ the standard by which the Church measures its completeness, but Christ is the goal toward which the Church is moving as it grows. Paul gives a sense of Christ being completed through the completed, matured, and grown-up Church. The "completeness" of the "body" becomes the "completeness" of Christ.

    They are not to remain immature or under-developed as "infants" (nepioi). They should not be easily "tossed back and forth" as on a wave of the sea (kludon; cp. Lk. 8:24), or "whirled about" as a leaf in the wind by false teaching. To be tricked (kubeia - playing with dice) by men who "in craftiness practice deception" is indicative of immaturity in faith and knowledge of Jesus Christ. On the contrary, they are to demonstrate the "truth in love." Though translations render this "speaking the truth in love," the Greek gives no verb in this verse for speaking. The word aletheuo means "truthing in love" or to deal truly or truthfully (Foulkes).

    By the character of unity and authentic love for one another, each member of the body will "grow-up in every way in Him, who is the Head, even Christ." The expressions "Head" (kephala) and "body" are figural for the relationship between the Christ and the Church. The meaning of "Head" seems to include the idea of authority (1:22;23) as well as the source (4:16). Verse 16 conveys the thought that Christ as Head directs and co-ordinates the body. "From Whom the whole body, joined and united together by the means of every ligament with which it is supplied ('every constituent joint' NEB), according to the proper working of each individual part, makes the body grow up in building itself up in love."

    This verse is both fascinating and difficult. In Col. 2:19 this verse is almost duplicated. It begins exactly the same (ek ou pan to soma). Both use the word haphe (a 'touch' or 'point of contact'), which derives from harmos (fastening in construction or shoulder-joint of the body). They both use sunbibazomenon which is used for bringing people together, and conveys a sense of "functional unity" (Foulkes). Another word used to express unity, sunarmologoumenon, is found in 2:21 to denote how believers are "joined together" as a "temple in the Lord."

    These two "sun" words link to other "together" words in Ephesians (2:5 suzoopoieo; 2:6 sunegeiro & sugkathizo; 2:22 sunoikodomeo) and to unity language (3:6 "fellow heirs," "members of the same body," & "sharers" ) to correlate the importance of unity to maturity. Since they are united in salvation, faith, and promise, their growth should be together. As Foulkes cogently states, "each member does not seek its own growth, but that of the body as a whole, not its own edifying, but the edifying of the whole."

    Christ is declared the one who puts the body parts together, creating their relationships ("connections" or "joints") by His Spirit. These relationships are "built up" through love and the proper use of each members gifts. The intent being the growth of the body to completeness in Christ. The increase is not to be viewed as numerical but spiritual. Through their relationships of service and love to one another, they grow in their faith and knowledge of Christ. As their relationships with each other grow, so do their relationships with Christ. This enables them to serve and love each other even more. This is Paul's prayer and highest desire for them (3:14-19).

    Of the many implications of this passage, several stand out. The visible Church has often been faulted in history for its imperfections. Some of these imperfections have been dreadful enough to cause one to doubt the visible Church is connected to the invisible one. Nevertheless, we are reminded here that the Church is not "complete" yet. This does not excuse immaturity or failure to honor Christ. What it means is: the Church is on a journey. It lives in the tension between being "exalted" spiritually and reaching experiential maturity. While we are Christ's "body" we are not "grown-up" yet. That point will come in the Consummation when both we and Christ are "fulfilled."

    The second issue relates this passage to the modern Church Growth movement (CGM). The primary question is well asked by Os Guinness: "Is the church of Christ primarily guided and shaped by its own character and calling -- or by considerations and circumstances alien to itself?" It would seem when looking at the characteristics of the CGM that many considerations are alien.

    One of deficiencies is a lack of theological depth. Paul tells us that the ministers of the Word are "gifts" to establish and keep the Church in truth and thereby complete her. The CGM looks more to modern sociological tools and economic paradigms for the means to perfection. Paul exhorts us to acknowledge our Head, Jesus Christ, as the goal toward which we mature. Yet the CGM by its techniques and insights looks to achieve "success" that makes Christ seem less necessary. We see the end in mind shapes the ideal or model of the Church.

    By the "exaltation of numbers" the focus is on quantity in the CGM. In contrast, Paul speaks in the language of quality. He talks of each one serving the other in love so that unity and truth will lead them all to maturity. CGM looks at masses, demographics, and statistics. Paul says serve each other, build relationships, and grow up in Christ. In the CGM the profile of the minister is changed from servant, minister of the Word, and builder of people, to an executive needing modern managerial abilities.

    Marketing becomes high in the CGM priorities. As one instructor has stated: "The audience, not the message, is sovereign." In fact, the goal of the CGM (which may be the goal of many churches outside of the CGM) may be the physical inclusion of the greatest number of people within a church. Paul's declarations in Ephesians seems strangely absent of this language. Paul sees a much different goal or purpose for the Church: the up-building of God's people to the purpose of fulfilling Christ. "Given that Jesus Christ is the head of the church and hence the origin and goal of its growth, growth is only possible in obedience to its head." (Hans Kung) Paul's instruction in Eph. 4:11-16 makes it plain that the goal of the ministry and the Church is maturity through truth, love, and unity, that not only completes Christ's body, but that completes or fulfills Christ Himself!