Efésios 4:11

He gave. — In the original “He” is emphatic — He and He alone, as the ascended Head of humanity. The word “gave,” instead of the more obvious word set, or appointed (used in 1 Coríntios 12:28), is, of course, suggested by Efésios 4:8. They who are ministers of His gifts are themselves gifts from Him to the Church.

Some, apostles; and some, prophets... — With this passage we must compare 1 Coríntios 12:28, “God hath set some in the Church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings,” &c.; and, perhaps, Romanos 12:6, “Having then gifts... whether prophecy... or ministry... or teaching... or exhortation...,” although this last passage is lass formally apposite. In all three cases there is the same general idea, first of the one body, and then of the one Spirit, guiding and animating it through various ministries. The parallel between this passage and the passage in 1 Cor. is very close; for in the latter all that follows the words “after that” may be put aside, as describing, not special offices or ministries, but special gifts. We have, therefore, in both, “first apostles, secondly prophets.” Then come, in the earlier Epistle, “teachers;” and this class, in our own later Epistle, is subdivided into “evangelists” and “pastors,” both being teachers — the one in conversion of those still aliens from Christ, the other in edification of those already brought into His flock.

Some, apostles. — The name “apostles” is certainly used here in its technical and restricted sense, as applying to the Twelve, whom “the Apostle” of God Himself (Hebreus 3:1) named as His Apostles (Lucas 6:13), and with whom St. Paul claims equality (see 1 Coríntios 9:1; 1 Coríntios 15:9; Gálatas 1:1) on the ground of his own special mission and revelation from the same Lord. It is, indeed, used in a wider sense; sometimes with words distinctly implying a derivation and human mission, as in 2 Coríntios 8:23, “apostles (or, messengers) of the churches;” Filipenses 2:25, “Epaphroditus, your apostle (or, messenger);” sometimes without such qualification, as in 2 Coríntios 11:5; 2 Coríntios 11:13; 2 Coríntios 12:11; 1 Tessalonicenses 2:7; and, perhaps, Romanos 16:7. But such use is rare, and cannot be applied to a passage like this, which is distinctive of a special and primary class. In direct charge from the Lord, universal scope of mission, special inspiration and power of miracle, which are “the signs of an apostle” (2 Coríntios 12:12), the Apostles, properly so called, stood out in office absolutely unique and supreme. What was said of the first age of the Church is true of all ages — “of the rest durst no man join himself unto them” (Atos 5:13).

Some, prophets. — For the nature and function of prophecy in the Church, see the detailed treatment of the subject by St. Paul in 1 Coríntios 14. It is sufficient here to note (1) that from very early times the “prophets” are mentioned as a separate class (see Atos 11:27; Atos 15:32; Atos 21:10), distinguished from teachers (Atos 13:1), and that, in this Epistle especially, they are spoken of, in connection with the Apostles, as receiving the revealed mystery of the gospel (Efésios 3:5), and being (or, laying) “the foundation of the Church;” (2) that their office, like the Apostolate, is clearly extraordinary, distinct from the ordinary and permanent teaching of the evangelists and pastors, and, probably, best described by the two phrases so constantly applied to the prophets of the Old Testament — “the word of the Lord came to me;” “the Spirit of the Lord was upon me.” As all God’s extraordinary gifts and workings are closely correlated with His ordinary laws of operation, so in this case the apostolic and prophetic offices gradually melt away into the regular functions of government and teaching, belonging in all times to the ministry of the Church.

Some, evangelists; and some, pastors and teachers. — In these two phrases (corresponding to the simple word “teachers” in 1 Coríntios 12:28) we find described the two-fold office of the regular ministry of the Church — first, to preach the gospel to the heathen or the unconverted, and next, to fulfil our Lord’s pastoral charge (João 21:15) of feeding and shepherding those who are already His sheep. It is clear that the same person may be invested with the two offices, as Timothy, when in pastoral charge at Ephesus, is bidden “to do the work of an evangelist” (2 Timóteo 4:5); and that in some degree the two offices must always be united, for the evangelist, like the apostle, is generally called upon to organise and “confirm the churches” (Atos 14:22; Atos 15:41), and the pastor must always find men unconverted, to whom he must be an evangelist. But the two elements of duty will co-exist in different proportions in different persons. Some were then, and are now, especially called to be “evangelists” — that is, as is shown by the career of Philip, to whom the name is first given (Atos 21:8), to be, under the apostolic guidance, missionaries to the unconverted; others to be “pastors and teachers,” feeding now with “pure milk of the word,” now with “solid meat” (see 1 Coríntios 3:2, and Hebreus 5:12), those already gathered into the fold, and exercising over them the pastoral authority solemnly committed by our Lord to His ministers. Yet both can discharge only under limitation the functions which in the Apostles were practically unlimited.

On the question whether this celebrated passage describes the regular orders or the functions, ordinary and extraordinary, of the ministry, we may fairly say that while no doubt the very genius of the passage points to the latter alternative, yet the ultimate appeal must be made to history. It is clear, from the nature of the case, that none could inherit the direct and universal commission from Christ held by the Apostles; it is certain historically that the supernatural gifts of prophecy and miracle passed away; it is hardly less indisputable that the two functions of evangelism and pastorate were always shared among the three orders of bishops, priests, and deacons after the close of the Apostolic age.