Ephesians 4:12

Eph_4:12

For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ.

No perfection without pains

However prodigious may be the gifts of nature to her elect, they can only be developed and brought to their extreme perfection by labour and study. Think of Michael Angelo working for a week without taking off his clothes, and Handel hollowing out every key of his harpsichord, like a spoon, by incessant practice. Gentlemen, after this, never talk of difficulty Or weariness. (C. H. Spurgeon.)

The perfecting of believers

The invisible power of Christ, and His visible gifts in the Church, are in cooperation for the perfecting of the saints. An endless variety of ministry is provided for this end. Every Divine ministry is supplied with its measure of wisdom and of grace, from the treasury of Christ. Diversities of gifts are necessary to meet a corresponding diversity in the natures of men. Each disciple is susceptible of a development peculiar to himself; nor can his perfection be confounded with that of any other man. The perfection of a primrose is not that of a lily, nor the perfection of a lily that of a rose. Gods idea of perfection is not to make lilies into fruit trees, nor fruit trees into cedars. God will have His lily-like children to be perfect as lilies, and His cedar children to be perfect as cedars, and so on. There will be endless diversity among men, yet each perfect in his own order. The riches of Divine love and wisdom, strength and beauty, will be mirrored in the variety. The perfecting of the saints is not only very distinct from their conversion, or first faith in Christ; but much more important than their comforting. The Divine method of comforting is by perfecting. To comfort souls, and leave them unrenewed and disqualified for life in heaven, would be delusive and cruel. To look to Christ as the Beginner of the new life is absurd, unless we also look to Him as the Finisher. Finishing the life of faith, and perfecting men, are the same work. The perfecting of the saints can never be promoted by the ministry of a mere evangelist, or preacher of gospel facts. The hodman is very useful, but not as an architect. A reiterator of common places is not a teacher. The perfecting of your house must be given to other hands than the men who dig out the foundation. The grand end of the Christian ministry, as it is also the end of time, and the end of Christs whole work, is to perfect man, or rather to perfect humanity. (J. Pulsford.)

The edifying of Christs body

I. The edifying of Christs body consists in enlarging your views of the polluted, guilty, helpless state of fallen man.

II. Person, work, and relation of Christ to His people.

III. The freedom with which the Scriptures hold Him forth for our salvation.

IV. The privileges of believers.

V. The necessity of, and Scriptural arguments to enforce, an exemplary walk before God, the Church, the world.

VI. The sovereignty of God in the disposal of His favours.

VII. The grounds of submission to Him.

VIII. In pointing out to them their particular sins. It is reported commonly that there is fornication among you, etc. (1Co_5:1, etc.). Errors. Galatians. In putting them in mind of their future glory. Wherefore comfort one another with these words (1Th_4:10). (H. Foster, M. A.)

The Christian Church the body of Christ

Observe some points of importance connected with the Church as the body of the Redeemer.

I. Its visibility.

II. It is a living body.

III. As the body--the Church just exhibit Christs mind and character.

The body of flesh Christ had was under the control and hallowed influence of the Holy Spirit. It was the residence of the Deity. Now just so also His body the Church. It is to receive celestial influences and impressions from Christ, and then to show them forth.

1. Was Christ meek and lowly? So must be His Church.

2. Spiritual and holy? So must be His Church.

3. Self-denying and forbearing? So must be His Church.

4. Devoted and obedient? So must be His Church.

5. Compassionate and merciful? So must be His Church.

The mind, and spirit, and life of Christ, must be reflected by the Church, the body of Christ.

IV. As the body of Christ, it must carry out the purposes and will of Christ.

1. The Church must be a teaching holy.

2. The Church must be a sympathizing body.

3. The Church must be an active body.

4. The Church must be a liberal and benevolent body.

5. It must be a heavenly body.

It is of heavenly formation. He had heaven in His spirit, and words and life, so must the Church His body. (J. Burns, D. D.)

The Church Christs body

I. The Church is called Christs body.

1. All the senses are in the head for the guidance and protection of the body (Eph_1:22; Col_1:19; Joh_1:16; 1Co_1:30).

2. The variety and respective usefulness of the members in it (1Co_12:15, etc.).

3. The infirmities to which the various members are liable.

4. The concern of one member for another (1Co_12:26).

5. Its continual increase, etc. (Eph_4:12-13; Eph_4:16).

6. Christ, as its Head, has the preeminence, etc. (Col_1:18).

7. Without it, Christ would not be complete (Eph_1:23; Heb_2:13).

II. The edifying of the body in ministry of the word, consists--

1. In enlarging their views of gospel truths, in their importance, connection, and use.

2. In pointing out to them their sins and errors. it is reported commonly that there is fornication among you, etc. (1Co_5:1, etc.). Galatians.

3. In getting before them their duty in their various connections in life. (H. Foster, M. A.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Eph 4:12-13. For the perfecting — Προς τον καταρτισμον των αγιων; in order to, or, for the sake of; completing of the saints — Both in number, and in the various branches of true Christianity, namely, in the knowledge of all Christian doctrines, the possession of all Christian graces, the enjoyment of all Christian privileges, the performance of all Christian duties. Now in order to the attainment of these ends, and thereby the completing the Christian character of each individual member of the church, and of all in general, he appointed the sundry officers above named, whether ordinary or extraordinary, (several of the latter having left their writings for the instruction of the faithful in all ages,) for the work of the ministry — The serving of God and his church, in their various ministrations, especially in dispensing the word, administering the ordinances, maintaining Christian discipline, and performing all other ministerial duties. For the edifying of the body of Christ — The building up Christ’s mystical body, in faith, love, and universal holiness: or by ministering to the increase of the graces of such as were already converted, and by the addition of new members to the true church. Till we all come — Which gifts, offices, and ministrations, are to continue in the church, till every member thereof come to the unity of the faith, and knowledge of the Son of God — To both an exact agreement in the Christian doctrine, and an experimental, practical knowledge, or acknowledgment, of Christ as the Son of God; to a perfect man — To a state of spiritual manhood, both in understanding and strength, to the measure of the stature of the fulness of Christ — Or, to the full measure of his stature, that is, to that maturity of age and spiritual stature, wherein we shall be possessed of his whole mind, and fully conformed to him. But the words εις την ενοτητα της

πιστεως, &c., which we translate in the unity of the faith, &c., ought rather to be rendered, to the unity, or union, of the faith, or that union which is the fruit or consequence of the faith, namely, of perfect faith, even the faith spoken of by our Lord in his intercessory prayer, recorded Joh 17:20-23, where he says, I pray for them which shall believe on me, that they all may be one, as thou Father art in me and I in thee, that they may be made perfect in one, that is, may be perfectly united in love to us and one another. The following verses lead us to this meaning of the passage.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

c. All for building a compact and energetic Christian Church, Eph_4:12-16.

12. For—In order to: a different Greek word from the two fors following. This perfecting or fitting the saints is for two things: first, for a (not the) work of service, (not an official ministry,) so as to be a true working Church in all temporal, benevolent, and spiritual matters; and second, for the building up the Church, so that it be at once a strong edifice, and that edifice the body of Christ. The figures of architecture and of anatomy are blended.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

4:12 God’s gifts are given so that believers will build up the church (see 1 Cor 12:7; cp. 1 Pet 2:5). • to equip God’s people to do his work: All believers are called to active Christian service.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Eph 4:12. Πρὸς—εἰς—εἰς, to [ad, towards]—for—for [in, for the end, unto. Engl. Vers. renders all for]) To this refer, into, unto, unto [as respectively answering to the previous πρὸς, εἰς, εἰς], in the following verse; although to [πρὸς, ad, ‘towards’], and into [εἰς, in, ‘unto,’ or ‘into’], somewhat differ, Rom 15:2.[58] The office of the ministry is denoted in this verse; in the following, the goal which the saints have in view; in Eph 4:14-16, the way of growth; and each of these has three parts, expressed in the same order. There are three paragraphs, divided severally into three parts. The first three parts have a mutual relation; then the second three; lastly, the third; and all without a Chiasmus.—καταρτισμὸν, perfecting [‘aptationem,’ the mutual adaptation]) This in the greatest degree has the effect of producing unity.

[58] Εἰς ἀγαθὸν πρὸς οἰκοδομήν, unto his good, towards edification. The former expressing the internal end in respect to God: the latter, the external end in respect to man.—ED.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Eph_4:12. Behoof, for which Christ has given, etc. Non potuit honorificentius verbi ministerium commendare, quam dum hunc illi effectum tribuit, Calvin.

The three clauses are not co-ordinate (Chrysostom, Wolf, Bengel, Semler, Holzhausen, and others). Against the co-ordination may be decisively urged not the varying of the prepositions, for Paul is fond of interchanging them (comp. Rom_3:30; Rom_5:10; Rom_15:2; 2Co_3:11), but the circumstance that εἰς ἔργον διακονίας in its position between the first and third points would be unsuitable.[216] Rather are εἰς ἔργ. διακον. and εἰς οἰκοδ. τοῦ σώμ. τοῦ Χρ. two definitions to ἔδωκε, not parallel to πρὸς τὸν καταρτ. τῶν ἁγίων, but parallel to each other; so that we have thus, with Lachmann, Harless, Tischendorf, Bleek, to delete the comma after ἁγίων. πρὸς τὸν καταρτ. τῶν ἁγίων contains, namely, the aim for which Christ has given those designated in Eph_4:11 εἰς ἔργον διακονίας, εἰς οἰκοδομὴν τοῦ σώματος τοῦ Χρ. He has, on behalf of the full furnishing of the saints, given those teachers for the work of the ministry, for the edification of the body of Christ. The objection that the οἰκοδ. τοῦ σώμ. is a yet higher aim than that of the καταρτ. τῶν ἁγίων (de Wette) is incorrect; since, on the contrary, the καταρτ. τ. ἁγ. is the higher point, which is to be attained by the edification of the body of Christ, and consequently might be conceived of as aimed at therein. Comp. also Hofmann, Schriftbeweis, II. 2, p. 128. Observe, withal, the expression of perfection: καταρτ., and the expression of development: οἰκοδομή. Many others, including de Wette, have made the two clauses with εἰς dependent on καταρτισμόν, so that the sense would be: for the qualifying of believers that they may in each and every way themselves labour for the advancement and edification of the church, Meier; comp. Flatt, Schott, Rückert, Schenkel, and others, as already Erasmus. But (a) διακονία, where the context is speaking of those engaged in the service of the church, always denotes the official service (Rom_11:13; 2Co_4:1; 2Co_6:3; comp. Act_6:4; 2Co_3:7 ff; 2Co_9:12, al.), and hence may not here be transmuted into the general notion of rendering service to, furthering (see especially 1Pe_4:10). And if we should in that connection retain the official notion of διακονία (Flatt, Schott; comp. also Zachariae), the training of the ἅγιοι to be teachers would be the thought resulting; which would be inappropriate, because Paul regarded the Parousia as so near, and conceived of the χαρίσματα as continuing till then (see 1Co_13:8), and therefore the thought that teachers had to be trained was remote from his mind. (b) But if he had merely meant to say: to make the individual Christians jointly and severally meet for co-operating to the furtherance of the church (Rückert), then πάντων would have been to τῶν ἁγίων an essential element, which could not have been left out. Olshausen regards the two clauses introduced by εἰς as a partition of the καταρτισμὸς τῶν ἁγίων: for the perfecting of the saints, and that, on the one hand, of those furnished with gifts of teaching for the fulfilment of the teachers office; on the other hand, as regards the hearers, for the edifying of the church. Incorrectly, seeing that οἱ ἅγιοι are the objects of the teaching labours mentioned in Eph_4:11 and consequently cannot include the teachers themselves, and seeing, moreover, that the οἰκοδομὴ τοῦ σώμ. τοῦ Χρ. most appropriately describes the working of the teacher, so that no reader could, especially after εἰς ἔργ. διακ., conjecture that εἰς οἰκοδ. κ.τ.λ. was to apply to the hearers, inasmuch as no one could read the on the one hand and the on the other between the lines. Lastly, in quite an arbitrary and erroneous way, Grotius, Michaelis, Koppe have even assumed a trajection for εἰς ἔργ. διακ. πρὸς τὸν καταρτ. τῶν ἁγ. εἰς οἰκ. τοῦ σώμ. τοῦ Χρ., in connection with which there have been very various explanations.[217]

ΚΑΤΑΡΤΙΣΜΌς, not elsewhere found in the N.T. (in Galen used of the adjustment of a dislocated limb), means, like ΚΑΤΆΡΤΙΣΙς, 2Co_13:9, the putting of a person or thing into its perfect state, so that it is as it should be (ἄρτιος). Vulgate: ad consummationem. Comp. Morus, and see καταρτίζω, Luk_6:40; 1Co_1:10; 2Co_13:11; Heb_13:21; 1Pe_5:10. Translations like ad coagmentationem (Beza) and ad instaurationem (Erasmus) would need to be suggested by the context.[218]

ἔργον διακονίας] does not stand for the simple διακονία (Koppe; see, on the other hand, Winer, p. 541 f. [E. T. 768]; Fritzsche, ad Rom. I. p. 117), but means the work of the διακονία, i.e. the labour which is performed in the ministerial office of the church.

εἰς οἰκοδομὴν τοῦ σώμ. τοῦ Χρ.] for the upbuilding (= εἰς τὸ οἰκοδομεῖν τὸ σῶμ. τοῦ Χρ., comp. 1Co_14:12; Eph_4:29) of the body of Christ. This is that ἔργον; and so an appositional more precise definition of that which precedes. But on that account to take ἔργον as a building (Schellhorn in Wolf, Holzhansen) is an undue anticipation. The expression οἰκοδομὴ τοῦ σώματος is a blending of two figures, both of which were, from what precedes, present in the conception of the apostle (Eph_1:23, Eph_2:20 ff., Eph_3:6),the church as the body of Christ and as an edifice. Comp. Eph_4:16.

[216] If the three elements were parallel, Paul must logically have thus arranged them: (1) εἰς ἔργον διακονίας, (2) πρὸς τὸν καταρτισμὸν τῶν ἁγίων, (3) εἰς οἰκοδομὴν τοῦ σώματος τοῦ Χριστοῦ,advancing from the less definite to the more definite.

[217] Grotius: ut sanctis ministrent eos perficiendo magis et magis … ut ad eum modum illi quoque sancti apti fiant aedificandae ecclesiae, i.e. docendis aliis. Michaelis: that they should be able ministers of His church, in order that the saints might become more perfect, and His church, which is His body, might attain its due magnitude. Koppe: ἔδωκε εἰς ἔργον διακονίας (εἰς τὸ διακονεῖν τοῖς ἁγίοις) πρὸς τὸ καταρτίζειν αὐτούς,and εἰς οἰκοδ. κ.τ.λ., is supposed to belong again to ἔδωκε.

[218] With strange inappropriateness, Pelagius and Vatablus have referred the καταρτισμός to the number of the Christians: ad complendum numerum electorum.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Eph 4:12 . πρὸς τὸν καταρτισμὸν τῶν ἁγίων : with a view to the full equipment of the saints . The object with which Christ gave some men as Apostles, and some as prophets, etc., is now stated in a sentence consisting of three clauses. The precise construction and meaning of these clauses are by no means easy to determine. The main difficulty is the relation in which they stand to each other and to the preceding ἔδωκε . What that relation is will be best seen when the several terms have been examined. The sentence begins with πρός , but the two clauses which follow are introduced each by εἰς . Little can be made, however, of that. The nice distinctions of the classical period were not maintained in later Greek; and, while Paul’s use of prepositions is for the most part remarkably precise, it is his habit to vary them, without any obvious difference in sense. Especially is this his way with those of kindred meaning and followed by the same case: cf. εἰς and πρός in Rom 3:25 , and see Win.-Moult., pp. 512, 513. The noun καταρτισμός occurs only here in the NT; in 2Co 13:9 we have κατάρτισις . The verb καταρτίζω which is found more frequently and expresses the general idea of making ἄρτιος , fit, complete , is used in the sense of repairing literally (Mat 4:21 ; Mar 1:19 ), restoring in a spiritual or disciplinary sense (Gal 6:1 ), perfecting or making perfect (Mat 21:16 ; 1Th 3:10 ; 1Pe 5:10 , etc.), and also in that of preparing, furnishing, equipping (Polyb., i., 47, 6; v., 2, 11; Hdt. ix. 66; Luk 6:40 ; Heb 10:5 ; Heb 11:3 , also Rom 9:22 , with εἰς ). The noun, therefore, may well have the meaning of equipment here. εἰς ἔργον διακονίας : for the work of ministration . ἔργον has the simple sense of business the work done in ministration. διακονίας is taken by most in the specific sense of ministerial service, service of an official kind in the Church. But, while this is a very frequent use (Act 1:17 ; Act 1:25 ; Act 20:24 ; Act 21:19 ; Rom 11:13 ; Rom 12:7 , etc.), the word has also the more general sense of service (Heb 1:14 ; 2Ti 4:11 ). Its cognates διακονέω , διάκονος have also the same sense (Mat 20:28 ; Mar 10:45 ; Joh 12:26 ; Act 19:22 ; Phm 1:13 ; Col 1:25 ; 2Co 6:4 ; 2Co 11:15 , etc.). It is quite legitimate, therefore, to give the noun here the non-official sense, if the contest points to that. This also is in harmony with the anarthrous διακονίας . εἰς οἰκοδομὴν τοῦ σώματος τοῦ Χριστοῦ : for the building up of the body of Christ. Cf. πρὸς οἰκοδομήν in Eph 4:29 , and πρὸς οἰκοδομὴν τῆς ἐκκλησίας in 1Co 14:12 . The two figures of the Church as a building and a body are combined here. But in what relation do these clauses stand to each other and to the ἔδωκε ? This is very differently put. Some take them to be three parallel or coordinate clauses dependent on ἔδωκε , as if = “Christ gave some as Apostles, and some as prophets, etc., with a view to these three things the perfecting of the saints and the work of the ministry, and the edifying of the body of Christ. So substantially Chrys., Theophy., Oec., Calv., Beng., Klöp., etc., and the AV. To this it is objected that the εἰς ἔργον διακονίας would occupy an awkward position, and that the natural order would have been εἰς ἔργον διακονίας , πρὸς καταρτισμὸν , etc. With this sense of maladjustment of the clauses some (Grot., etc.) have even supposed a trajection. Others (Lachm., Harl., Tisch., Bleek, Hofm., Mey., Von Soden, Ell., Alf., Abb., etc.) take the second and third clauses, each introduced by εἰς , to be parallel to each other, and directly dependent on the ἔδωκε . They thus express the immediate object, while πρὸς καταρτισμὸν κ . τ . λ . denotes the ultimate end; as if = “Christ, with a view to the full, final perfecting of the saints, gave Apostles, prophets, etc. for the work of the ministry, for the edifying of the body of Christ”. But this gives a somewhat awkward and involved construction, and reduces the force of the third clause, which would naturally be expected to bring us to the larger, ultimate purpose of Christ’s giving. Olshausen modifies this interpretation to the effect of taking the second and third clauses as subdivisions of the first, = “Christ gave Apostles, etc., for the perfecting of the saints, on the one hand for the fulfilment of the teacher’s office, and on the other hand, as regards the hearers, for edification”. But no such distinction is in view here between teachers and hearers , the subjects being the ἅγιοι generally. None of these adjustments of the clauses quite meets the case. The proper construction, recognised so far by Erasm., Luther, De Wette, Rückert, Weiss, and more recently accepted by Haupt, is the simplest. It takes the sentence to be dependent as a whole on the ἔδωκε , and understands the three clauses as successive, the first looking to the second, the second to the third, the third forming the climax and expressing the ultimate object of the giving on the part of the ascended Christ. Thus the sense becomes “Christ gave some men as Apostles, some as prophets, etc., with a view to the full equipment of the saints for the work of ministration or service they have each to do in order to the building up of the body of Christ”. The building up of the Church that is the great aim and final object; to that every believer has his contribution to make; and to qualify all for this is the purpose of Christ in giving “Apostles, prophets, evangelists, pastors and teachers”. In this way each clause fits in naturally with the next, and the ultimate object is expressed last. This, too, is the only construction which does justice to the ἑνὶ δὲ ἑκάστῳ at the beginning of the statement (Eph 4:7 ) and the ἑνὸς ἑκάστου at its close. These are the terms which convey the ruling idea, viz. , that each member gets the gift of grace, and each has his part to do towards that upbuilding of the Church which is the great object of Christ’s bestowments; and these Apostles, prophets, etc., are the means provided by Christ whereby all the members shall be made capable of performing their several parts in order that at last the whole Church may be built up in its completeness as the body of Christ.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Eph_4:12

Having mentioned the offices Christ gave his church, the apostle states the end for which this gift was conferred it was πρὸς τὸν καταρτισμὸν τῶν ἁγίων εἰς ἔργον διακονίας, εἰς οἰκοδομὴν τοῦ σώματος τοῦ Χριστοῦ, for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ.

Both the meaning of the words and the relation of the several clauses in this verse, are doubtful. The word καταρτισμὸς, rendered perfecting, admits of different interpretations. The root ἄρω means to unite or bind together. Hence, ἄρτιος signifies united, complete, perfect; and the verb καταρτίζω is literally to mend, Mat_4:21; to reduce to order, to render complete, or perfect, Luk_6:40; 2Co_13:11; to prepare or render fit for use, Heb_10:5; Heb_13:21. The substantive may express the action of the verb in the various modifications of its meaning. Hence it has been rendered here

1. To the completion of the saints, i.e. of their number.

2. To their renewing or restoration.

3. To their reduction to order and union as one body.

4. To their preparation (for service).

5. To their perfecting.

This last is to be preferred because agreeable to the frequent use of the verb by this apostle, and because it gives the sense best suited to the context.

The word διακόνια, service, may express that service which one man renders to another Luk_10:40, with much serving; or specially the service rendered to Christians, 1Co_16:15, addicted themselves to the ministry of the saints; or the official service of the ministry. Hence the phrase εἰς ἔργον διακονίς may mean to the work of mutual service or kind offices, or to the work of the ministry in the official sense. The latter is the common interpretation, and is to be preferred not only on account of the more frequent use of the word in that sense, but also on account of the connection, as here the apostle is speaking of the different classes of ministers of the word.

The principal difficulty connected with this verse concerns the relation of its several clauses.

1. Some propose to invert the first and second so that the sense would be, Christ appointed the apostles, etc., for the work of the ministry, the design of which is the perfecting of the saints and the edifying of the body of Christ. But although the sense is thus good and pertinent, the transposition is arbitrary.

2. Others regard the clauses as coordinate. These officers were given for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ. To this is objected the change in the prepositions (πρὸς, εἰς εἰς) and the incongruity of the thoughts the expressions not being parallel.

3. The two latter clauses may be made subordinate to the first. Christ has appointed the ministry with the view of preparing the saints, for the work of serving one another, (compare εἰς διακονίαν τοῖς ἁγίοις, 1Co_16:15) and for the edification of his body. This however assumes διακονία to have a sense unsuited to the context.

4. Others make the two clauses with ei)j explanatory of the first clause, Christ appointed these officers for the preparation of the saints, some for the work of the ministry, and some for the edifying of his body. But this is inconsistent with the structure of the passage. It would require the introduction of τοὺς μὲν τοὺς δὲ, some, for this, and some, for that.

5. Others again, give the sense thus, For the sake of perfecting the saints, Christ appointed these officers to the work of the ministry, to the edification of his body. The first clause πρὸς τόν καταρτισμόν expresses the remote, εἰς εἰς, the immediate end of the appointment in question. The work of the ministry is that work which the ministry performs, viz. the edifying of the body of Christ. This last view is perhaps the best.

He could not, says Calvin, exalt more highly the ministry of the Word, than by attributing to it this effect. For what higher work can there be than to build up the church that it may reach its perfection? They therefore are insane, who neglecting this means hope to be perfect in Christ, as is the case with fanatics, who pretend to secret revelations of the Spirit; and the proud, who content themselves with the private reading of the Scripture, and imagine they do not need the ministry of the church. If Christ has appointed the ministry for the edification of his body, it is in vain to expect that end to be accomplished in any other way.

Charles Hodge — Commentary on Romans (1835), First Corinthians (1857), and Ephesians (1856) — public domain. Text from a community e-Sword module.

He showeth the end of Ecclesiastical functions, to wit, that by the ministry of men all the Saints may so grow up together, that they may make one mystical body of Christ.

The Church.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

For--with a view to; the ultimate aim. "Unto."

perfecting--The Greek implies correcting in all that is deficient, instructing and completing in number and all parts.

for--a different Greek word; the immediate object. Compare Rom 15:2, "Let every one . . . please his neighbor for his good unto edification."

the ministry--Greek, "ministration"; without the article. The office of the ministry is stated in this verse. The good aimed at in respect to the Church (Eph 4:13). The way of growth (Eph 4:14-16).

edifying--that is, building up as the temple of the Holy Ghost.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 12. For the perfecting of the saints] For the complete instruction, purification, and union of all who have believed in Christ Jesus, both Jews and Gentiles. For the meaning of καταρτισμος, perfecting, 2Co 13:9.

For the work of the ministry] All these various officers, and the gifts and graces conferred upon them, were judged necessary, by the great Head of the Church, for its full instruction in the important doctrines of Christianity. The same officers and gifts are still necessary, and God gives them; but they do not know their places. In most Christian Churches there appears to be but one office, that of preacher; and one gift, that by which he professes to preach. The apostles, prophets, evangelists, pastors, and teachers, are all compounded in the class preachers; and many, to whom God has given nothing but the gift of exhortation, take texts to explain them; and thus lose their time, and mar their ministry.

Edifying of the body] The body of Christ is his Church, see Eph 2:20, c. and its edification consists in its thorough instruction in Divine things, and its being filled with faith and holiness.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

12. For the renewing of the saints. In this version I follow Erasmus, not because I prefer his view, but to allow the reader an opportunity of comparing his version with the Vulgate and with mine, and then choosing for himself. The old translation was, (ad consummationem,) for the completeness. The Greek word employed by Paul is καταρτισμός, which signifies literally the adaptation of things possessing symmetry and proportion; just as, in the human body, the members are united in a proper and regular manner; so that the word comes to signify perfection. But as Paul intended to express here a just and orderly arrangement, I prefer the word (constitutio) settlement or constitution, taking it in that sense in which a commonwealth, or kingdom, or province, is said to be settled, when confusion gives place to the regular administration of law.

For the work of the ministry. God might himself have performed this work, if he had chosen; but he has committed it to the ministry of men. This is intended to anticipate an objection. “Cannot the church be constituted and properly arranged, without the instrumentality of men?” Paul asserts that a ministry is required, because such is the will of God.

For the edifying of the body of Christ. This is the same thing with what he had formerly denominated the settlement or perfecting of the saints. Our true completeness and perfection consist in our being united in the one body of Christ. No language more highly commendatory of the ministry of the word could have been employed, than to ascribe to it this effect. What is more excellent than to produce the true and complete perfection of the church? And yet this work, so admirable and divine, is here declared by the apostle to be accomplished by the external ministry of the word. That those who neglect this instrument should hope to become perfect in Christ is utter madness. Yet such are the fanatics, on the one hand, who pretend to be favored with secret revelations of the Spirit, — and proud men, on the other, who imagine that to them the private reading of the Scriptures is enough, and that they have no need of the ordinary ministry of the church.

If the edification of the church proceeds from Christ alone, he has surely a right to prescribe in what manner it shall be edified. But Paul expressly states, that, according to the command of Christ, no real union or perfection is attained, but by the outward preaching. We must allow ourselves to be ruled and taught by men. This is the universal rule, which extends equally to the highest and to the lowest. The church is the common mother of all the godly, which bears, nourishes, and brings up children to God, kings and peasants alike; and this is done by the ministry. Those who neglect or despise this order choose to be wiser than Christ. Woe to the pride of such men! It is, no doubt, a thing in itself possible that divine influence alone should make us perfect without human assistance. But the present inquiry is not what the power of God can accomplish, but what is the will of God and the appointment of Christ. In employing human instruments for accomplishing their salvation, God has conferred on men no ordinary favor. Nor can any exercise be found better adapted to promote unity than to gather around the common doctrine — the standard of our General.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(12) For the perfecting . . .—The parallelism of the three clauses of our version of this verse does not exactly correspond to the original, though we notice that Chrysostom supports it, and therefore evidently saw nothing in the Greek to contradict it. The preposition (eis) used in the two latter clauses (which should be unto work of ministration, unto edification of the body of Christ) properly signifies “contact with a thing,” and the preposition (pros) used in the first clause, “direction towards a thing.” The two are often apparently interchanged; but in close juxtaposition here can hardly be intended to be identical or exactly parallel; and, if distinction is to be drawn, the former must signify immediate consequence, and the other the remoter object to which such immediate consequence is designed to minister. The construction would be greatly simplified, if inversion of the first two clauses could be allowed. For it would then run, “unto work of ministration with a view to perfecting of saints, unto building up of the body of Christ;” and so would plainly represent the two-fold operation of the ministry: first, its work in its various offices for the perfecting of individual souls; and next, its general direction to the building up of the whole body. But whether this construction be grammatically possible or not, this appears to be in any case the general sense of the passage.

The perfecting of the saints.—The word rendered “perfecting” (akin to the “perfection” of 2Co_13:9) is derived from a root which signifies either to “mend” what is broken (as in Mat_4:21), or to “complete” what is unfinished (as in Luk_6:40; Rom_9:22); and hence is used spiritually for to “restore” the fallen (Gal_6:1), or to “perfect” the imperfect Christian (Heb_13:21; 1Th_3:10). Both processes are necessarily implied in that perfection of the individual saints here spoken of, and more fully described in the next verses.

The edifying of the body of Christ.—This is that part of the work of the ministry (as in preaching and ministering in public worship) which tells upon the Church or congregation as a whole. It is here represented as subsequent, perhaps as subordinate, to the individual pastoral dealing with souls. But each has his own gift. Some ministries are more blessed to the individual perfecting of the saints; others to the building up of the whole Church.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

12. for the perfecting of the saints, &c.] More lit., with a view to the equipment of the saints for [their] work of service. Latin versions, ad consummationem sanctorum in opus ministerii. The noun rendered equipment occurs only here in N.T. The kindred verb occurs e.g. Mat_4:21 (A.V., “mending nets”); Gal_6:1 (A.V., “restore such a one”); Heb_13:21 (“make you perfect”; and so 2Co_13:11; 1Pe_5:10). The idea is of mending a breach, completing a connexion, putting the dislocated in order.—The practical suggestion here is most important. The Divine gift of a Christian Ministry is to have its effect above all things in the fitting of “the saints” (true believers in general) for active “service” for the common Lord. Government, preaching, teaching, is to bear upon this. Nothing will be a more lawful result of a Divine ministerial commission than energetic efforts for Christ and His cause on the part of private Christians. These efforts, on the other hand, will never be made (in the true ideal of Christian work) in neglect or contempt of the ordered ministry.

for the edifying of the body] A special aspect of the “work of service” just mentioned. Each true believer is, by the spiritually enabled ministry, to be “equipped” to act as a “builder up” of the Lord’s Body (on which see above, on Eph_4:4); to gather in new “living stones,” new “members,” by holy influence of word and work; and to compact and consolidate the cohesion. See below Eph_4:29 for a special form of such labours.—For the fusion of the metaphors of “building” and “body” see the closing verses of ch. 2, and below Eph_4:16.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

For the perfecting of the saints, The chosen ones, whom God has sanctified or set apart for himself in eternal election: the ministry of the word is designed for the completing the number of these in the effectual calling; and for the perfecting of the whole body of the church, by gathering in all that belong to it, and of every particular saint, who is regenerated and sanctified by the Spirit of God: for the best of saints are imperfect; for though there is a perfection in them, as that designs sincerity, in opposition to hypocrisy, and as it may be taken comparatively with respect to what others are, or they themselves were; and though there is a perfection of parts of the new man in them, yet not of degrees; and though there is a complete perfection in Christ, yet not in themselves, their sanctification is imperfect, as their faith, knowledge, love, &c. sin is in them, and committed by them, and they continually want supplies of grace; and the best of them are sensible of their imperfection, and own it: now the ministration of the word is a means of carrying on the work of grace in them unto perfection, or "for the restoring or joining in of the saints"; the elect of God were disjointed in Adam's fall, and scattered abroad, who were representatively gathered together in one head, even in Christ, in redemption; and the word is the means of the visible and open jointing of them into Christ, and into his churches, and also of restoring them after backslidings:

for the work of the ministry; gifts are given unto men by Christ to qualify them for it: the preaching of the Gospel is a work, and a laborious one, and what no man is sufficient for of himself; it requires faithfulness, and is a good work, and when well performed, those concerned in it are worthy of respect, esteem, and honour; and it is a ministering work, a service and not dominion:

for the edifying the body of Christ; not his natural body the Father prepared for him; nor his sacramental body in the supper; but his mystical body the church; and gifts are bestowed to fit them for the preaching of the Gospel, that hereby the church, which is compared to an edifice, might be built up; and that the several societies of Christians and particular believers might have spiritual edification, and walk in the fear of the Lord, and in the comforts of the Holy Ghost, and their numbers be increased, and their graces be in lively exercise.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

12 For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ:

Ver. 12. For the perfecting of the saints] καταρτισμον, for the jointing of them whom the devil hath dislocated.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

For the perfecting of the saints - On the meaning of the word rendered here as “perfecting” - καταρτισμὸν katartismon - see the notes on 2Co 13:9. It properly refers to “the restoring of anything to its place;” then putting in order, making complete, etc. Here it means that these various officers were appointed in order that everything in the church might be well arranged, or put into its proper place; or that the church might be “complete.” It is that Christians may have every possible advantage for becoming complete in love, and knowledge, and order.

For the work of the ministry - All these are engaged in the work of the ministry, though in different departments. Together they constituted the “ministry” by which Christ meant to establish and edify the church. All these offices had an existence at that time, and all were proper; though it is clear that they were not all designed to be permanent. The apostolic office was of course to cease with the death of those who were “the witnesses” of the life and doctrines of Jesus (compare notes on 1Co 9:1); the office of “prophets” was to cease with the cessation of inspiration; and in like manner it is possible that the office of teacher or evangelist might be suspended, as circumstances might demand. But is it not clear from this that Christ did not appoint “merely” three orders of clergy to be permanent in the church? Here are “five” orders enumerated, and in 1Co 12:28, there are “eight” mentioned; and how can it be demonstrated that the Saviour intended that there should be “three” only, and that they should be permanent? The presumption is rather that he meant that there should be but one permanent order of ministers, though the departments of their labor might be varied according to circumstances, and though there might be helpers, as occasion should demand. In founding churches among the pagan, and in instructing and governing them there, there is need of reviving nearly all the offices of teacher, helper, evangelist, etc., which Paul has enumerated as actually existing in his time.

For the edifying - For building it up; that is, in the knowledge of the truth and in piety; see the notes on Rom 14:19.

The body of Christ - The Church; see the notes on Eph 1:23.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

For the perfecting of the saints; either for the restoring and bringing them into right order, who had been, as it were, dissipated, and disjointed by sin: or rather the knitting together and compacting them more and more, both in nearer union to Christ their Head by faith, and to their fellow members by love: see 1Co 1:10.

For the work of the ministry; or, for the work of dispensation, i.e. for dispensing the word, and all those ordinances which it appertains to them to dispense; and so it implies their whole work. But there may be a trajection in the words, and then this clause is to be read before the former, and the meaning plainly is:

For the work of the ministry, which is to perfect the saints, and edify the body of Christ.

For the edifying of the body of Christ; the same in effect as perfecting the saints, viz. the building up the church, both in bringing in new members to it, and strengthening those that are brought in already, in faith and holiness.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

In order to the perfecting of the saints. The ultimate end for which the gifts bestowed. (comp. Heb_12:1) A work of completion is in hand, which must be fulfilled (see ver. 13): the saints, now compassed about with infirmity, have to be freed from all stain, (Eph_5:26, Eph_5:27) and as instruments towards this end, the ministers of the Church are given by Christ; they are not mere promoters of civilization, men of culture planted among the rude, but instruments for advancing men to complete holiness. For the work of the ministry. The preposition is changed from prov to eijv prov denoting the ultimate end, eijv the immediate object; (Rom_15:2) the office of the Church officers is not lords, but diakonoi, servants, as Christ himself was. (Mat_20:28) For the building up of the body of Christ. Bringing bone to its bone and sinew to its sinew, increasing the number of believers, and promoting the spiritual life of each; carrying on all their work as Christ"s servants and with a definite eye to the promotion of the great work which he undertook when he came to seek and to save the lost.

Vers. 12-16.

Christ"s gifts to his Church: their end or purpose.

I Generally, Christ has a work of perfection on hand. This denoted by the perfecting of the saints" (ver. 12), and "unto a perfect man, unto the measure of the stature of the fullness of Christ" (ver. 13). What a high aim with reference to creatures so poor and needy as the members of his Church!

II In order to this, the work of the ministry exists; and that work seeks

(1) "the edifying the body of Christ;

(2) the promotion of unity of faith and of the knowledge of the Son of God (ver. 13);

(3) protection of the Church from childish fickleness and the arts of men who seek to unsettle her (ver. 14). In order to accomplish these ends, the ministry is called to speak the truth in love (ver. 15), and especially truth "as it is in Jesus" (ver. 21). Truth, thus spoken, is the great means of spiritual edification and of progress towards perfection. External rites or ceremonies can profit nothing except in so far as they are Divine channels for conveying this truth.

III While ministers are instruments, Jesus is himself the great Source of growth.

1. The growth to be promoted is growth "unto him who is the Head" (ver. 15). All vital, spiritual influence is in Christ. As the woman reasoned, "If I may but touch the hem of his garment, I shall be made whole;" so if we, by faith, shall come into contact with our living Head, his gracious influence will spread through our souls.

2. The whole Church is articulated with Christ; its parts are articulated with each other, but all are designed to communicate with the Head, and to assist in conveying vital influence front the Head to the members. So it is in the human body; it is all jointed and connected together; but the object of this is to facilitate the transmission of the vital force throughout the whole. All the members of the Church should realize their position as parts of a body connected with the head, and should regard the measure of energy received by them as designed for the general good (ver. 16).

3. While Christ is the sole Source of vital influence, and ministers are the main instruments of its transmission, the whole body is to be self-edifying, intelligently and consciously moving on towards the grand consummation (ver. 16). Ministers do not differ in kind from the members. They have got special gifts for the edifying of the body, but every part of the body has got some gift for the same end. All ought to conspire harmoniously together, keeping in view the grand consummation. Churches and members of Churches must not be content with any inferior aim, but habitually and earnestly move on toward perfection. And for this the Spirit of love is indispensable (ver. 16). The Church cannot edify itself except in love. Strife and division are sure to arise, and these are not edifying, but disintegrating. One great lesson here is that, as Christ is the Truth, so he also is the Life. The gospel as a system of truth has Christ in the center; so the Church as a living agency has Christ in the center. Take Christ from either, and "Ichabod" may be inscribed on the wall.

The design of the ministry.

It is to perfect the saints for Christian service and for sharing in the edification of the Church. The ministry is intended to "equip or prepare for future enterprise by means of perfecting the power and adaptation of the man for his task." It prepares the saints for two services.

I THE WORK OF MINISTRY. It is maintained by some that this passage warrants all saints to preach the gospel, because the four classes of officers spoken of are said to prepare saints for the work of ministry. If so, then these officers, or some of them, are still needed for the purpose; yet this is expressly denied. The passage, however, implies that the preparation in question is to be continuous, for it is to last till the end of time. The word "ministry," however, must be taken in a large sense to signify general spiritual service, that may assume a thousand different forms (Act_6:4 Act_11:29; 1Co_16:15; 2Co_9:12, 13 11:8; 2Ti_4:11) Every believer is not only to be "fruitful in every good work," but to "hold forth the Word of life," though he should be neither trained nor called to the Christian pastorate.

II THE EDIFICATION OF THE CHURCH. This is the second end included in the Christian pastorate. The action of the ministry upon the saints is blessed to the enlargement of the Church, both in numbers and in spirituality. A revival of religion is always accompanied or followed by "a building up of the body of Christ. T.C.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

In this verse is noted the office of ministers; in the next, the aim of the saints; in the 14th, 15th, 16th, the way of growing in grace. And each of these has three parts, standing in the same order. For the perfecting the saints - The completing them both in number and their various gifts and graces. To the work of the ministry - The serving God and his church in their various ministrations. To the edifying of the body of Christ - The building up this his mystical body in faith, love, holiness.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

perfect

(See Scofield "Mat 5:48").

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

12. For the perfecting of the saints. Helping them to higher and holier lives. For the work of the ministry. For carrying on the various works assigned to the ministry. For the edifying of the body of Christ. All was intended to minister to the upbuilding of the church, within and without.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

12. πρὸς τὸν καταρτισμὸν τῶν ἁγίων εἰς ἔργον διακονίας. ‘With a view to the equipment of the saints for ministerial duty.’ This whole clause must be taken together, the saints, i.e. all the members of the Church, are to be fitted to render their appropriate service, cf. Eph 2:10. It is however not clear whether it defines the activity of the pastors and teachers, or whether it is connected directly with ἔδωκεν and defines the purpose which lay behind the special endowments granted to particular individuals. The weight of the clause and its close connexion with the main thought of the sentence are strongly in favour of connecting it closely with the main verb.

διακονία. The most inclusive word covering the whole range of ministration from the highest to the lowest. The Christian use of it would seem to rest upon the word of the Lord in Mar 10:45.

εἰς οἰκοδομὴν τοῦ σώματος τοῦ χριστοῦ. ‘To result in building up the body of the Christ,’ cf. Eph 4:16. Here again the connexion of the clause is not quite certain. It may be connected, as the preceding clause, with ἔδωκεν, and describe the ultimate goal contemplated in the gift. It is, however, probably better, seeing that the building up of the body is in Eph 4:16 so directly dependent on the activity of each several part, to regard it as co-ordinate with ἔργον διακονίας, i.e. as the result of the κατ. τ. ἁγ. The ‘building up’ has two sides. It consists partly in the drawing in of fresh members into the body, and partly in the perfecting of those who are already members. Cf. Eph 2:20; Eph 2:22; and Act 20:32; 1Th 5:11; 1Co 14:5. The goal is described in the next clause.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

12-16. The object of all is the perfection of the saints, that they may be one in the faith, and mature in knowledge, so as not to be carried away by the winds of false doctrine; but that the whole body, as one organism deriving its nourishment from the Head, may be perfected in love

12. πρὸς τὸν καταρτισμὸν τῶν ἁγίων, εἰς ἔργον διακονίας, εἰς οἰκοδομὴν τοῦ σώματος τοῦ χριστοῦ. “With a view to the perfecting of the saints unto the work of ministering, unto the building up of the body of Christ.” The καταρτισμὸς τῶν ἁγ. is the ultimate purpose, with a view to which the teachers, etc., have been given εἰς ἔργον δίακ. εἰς οἰκ. κ.τ.λ. The Authorised Version follows Chrysostom in treating the three clauses as co-ordinate, ἕκαστος οἰκοδομεῖ, ἕκαστος καταρτίζει, ἔκαστος διακονεῖ. The change in the prepositions is not decisive against this, for St. Paul is rather fond of such variety. But if the three members were parallel, ἔργον διακονίας should certainly come first as the more indefinite and the mediate object. In fact, Grotius and others suppose the thoughts transposed. A plausible view is that adopted by De Wette and many others, that the two latter members depend on the first. “With a view to the perfecting of the saints, so that they may be able to work in every way to the building up,” etc. But in a connexion like this, where offices in the Church are in question, διακονία can only mean official service; and this does not belong to the saints in general.

Olshausen supposes the two latter members to be a subdivision of the first, thus: “for the perfecting of the saints, namely, on the one hand, of those who are endowed with gifts of teaching for the fulfilment of their office; and, on the other hand, as regards the hearers, for the building up of the Church.” But it is impossible to read into the words this distinction, “on the one hand,” “on the other hand”; and the οἰκοδομὴ τοῦ σώματος describes the function of teachers rather than of hearers. Besides, we cannot suppose the teachers themselves to be included among those who are the objects of the functions enumerated in ver. 11.

The word καταρτισμός does not occur elsewhere in the N.T. Galen uses it of setting a dislocated joint. The verb καταρτίζω by its etymology means to restore or bring to the condition ἄρτιος, and is used Mat 5:21 of “mending” nets; in Heb 11:3 of the “framing” of the world. It occurs Gal 6:1 in the figurative sense, “restore such one.” In Luk 6:40 the sense is as here, “to perfect,” κατηρτισμένος πᾶς ἔσται ὡς ὁ διδάσκαλος αὐτοῦ. Also in 2Co 13:11, καταρτίζεσθε. Comp. ib. 9, τῂν ὑμῶν κατάρτισιν. καταρτισμός is the completed result of κατάρτισις.

οἰκοδομὴν τοῦ σώματος. The confusion of metaphors is excused by the fact that οἰκοδομή had for the apostle ceased to suggest its primary meaning; cf. 1Co 8:10; 1Th 5:11, and below, ver. 16. The fact that both οἰκοδομή and σῶμα τοῦ Χριστοῦ have a distinct metaphorical sense accounts for the confusion, but does not prove it non-existent. The ancients were less exacting in such matters than the moderns; even Cicero has some strange examples. See on 3:18.

It is useful to bear this in mind when attempts are made elsewhere to press too far the figure involved in some word.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

For the perfecting [προς τον καταρτισμον] . Only here in the New Testament. In classical Greek of refitting a ship or setting a bone. The preposition for denotes the ultimate purpose. Ministering and building are means to this end. Hence its emphatic position in the sentence. For perfecting, see on mending, Mt 4:21; perfected, Mt 21:16; Luk 6:40; 1Pe 5:10. Compare 1Co 1:10; Heb 13:21. The radical idea of adjustment is brought out in ver. 13.

For the work of the ministry [εις εργον διακονιας] . Rev., much better, unto the work of ministering. Eijv unto, marks the immediate purpose of the gift. He gave apostles, etc., unto the work of ministering and building, for the perfecting, etc. The prevailing sense of diakonia ministry, in the New Testament, is spiritual service of an official character. See Act 1:25; Act 6:4; Act 20:24; Rom 11:13; 1Ti 1:12; 2Ti 4:5.

Edifying [οικοδομην] . Rev., building up. See on Act 20:32. Notice the combination of perfecting and building. Building defines the nature of the work of ministry, and perfecting comes through a process.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.