We could talk about the gift of teaching in terms of skill sets, personality types, and rhetorical styles - but we won't. Not here. nnInstead, using a slightly different approach, let's discuss the gift of teaching in terms of what it is meant to accomplish in the Body of Christ. Ephesians 4:11-13 expands on I Corinthians 12:7 as to the purpose of the spiritual gifts as a whole. We will look at these verses, however, from the specific perspective of the gift of teaching: nn
"He gave some as ... teachers, for the equipping of the saints for the work of service, to the building up of the body of Christ; until we all attain to the unity of the faith, and of the knowledge of the Son of God, to a mature man, to the measure of the stature which belongs to the fullness of Christ" (Ephesians 4:11-13).nnThe first thing that is noted is that teachers are to
equip the saints for the work of service. The teacher equips the saints for the work of service by helping them to gain a firm foundation in the faith - in the Word of God, in relationship with God, and in the practice of a life lived for God:nn
n- Christians cannot serve effectively if they do not know the standard of the Word of God.
n- Christians cannot serve effectively if they are out of communion with God.
n- Christians cannot serve effectively if they do not practice the spiritual disciplines of the Christian faith.
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nThe teacher is positioned to instruct, encourage, and reprove people in all of these areas. nnSecond, the teacher is to
build up of the body of Christ. Teachers are called to be examples in the church, building up the body by demonstrating the life of Christ in their own life. James 3:1 issues a warning that refers to this responsibility: "Let not many of you become teachers, my brethren, knowing that as such we shall incur a stricter judgment." A teacher is a type of leader, and therefore must challenge, stimulate, and encourage others to excellence through the example of his or her own life. nnThird, teachers are to help the Church
attain to the unity of the faith. This is the double call to teach orthodoxy and orthopraxy - right teaching and right practice. In a world of moral relativism and countless philosophies, sects, cults, religions, and heresies, the guardianship of the truth lies in great part in the hands of the teachers. We are called to know the truth - and to teach it. Paul reminds Timothy that he is called to "entrust to faithful men, who will be able to teach others also" the "things which you have heard from me" (II Timothy 2:2). He also commands Timothy to "retain the standard of sound words which you have heard from me" (II Timothy 1:13), and to "be diligent to present yourself approved to God as a workman who does not need to be ashamed, handling accurately the word of truth" (II Timothy 2:15). Only through devotion to the truth and the teaching of it will the Church remain pure, undefiled, and unified before God and the world. nnFourth, we are called to guide people into
the knowledge of the Son of God. This speaks of relationship. As teachers, we are not only to deal with information. Right teaching is not enough if it leaves out the crucial element of intimacy with God. We must live in and teach people how to grasp a vital, growing, personal relationship with God through Jesus Christ. Prayer, meditation, and worship must be characteristic of our lives - and we must engender that in others. nnFifth, we must help each individual in the church to
mature. Spiritual maturity involves fulfillment, or completion. Being what we are called by God to be. Think of the words we normally associate with someone who is mature: responsible, thoughtful, wise, compassionate, understanding, reasonable, reliable, faithful. By our teaching and example, we can help those around us toward spiritual maturity. nnFinally, we are called to build up the Body of Christ
to the measure of the stature which belongs to the fullness of Christ. It is Christ and Christ-likeness we aim for. Relationship with Christ and sanctification in Christ. In the final analysis, maturity is not measured by knowledge, or even by wisdom. It is not measured by the spiritual disciplines or by orthodox belief. All of these things are essential parts of the whole, and without them one cannot be mature in Christ, nor become like Christ - yet, somehow, we could have all those things and yet not be like Christ. The final element is love - what Paul called "the more excellent way." What John described the infinite, almighty God as. What Christ demonstrated for us on the cross. nnWe are called to love others - first, foremost, and always. Only if we love those whom we teach will we teach them well. Only through love do orthodoxy and orthopraxy make sense. Only through love can both encouragement and reproof be given and received safely. Only through love can we attain unity and holiness as a Church.nnThat is our gift. That is our calling. That is our purpose, our intention, and our goal. nn
"He gave some as ... teachers, for the equipping of the saints for the work of service, to the building up of the body of Christ; until we all attain to the unity of the faith, and of the knowledge of the Son of God, to a mature man, to the measure of the stature which belongs to the fullness of Christ." (Ephesians 4:11-13) nnnNote: All Scripture references are from the NAS translation. nn© 2008 Paula MarolewskinnYou have my permission to reprint and distribute this article as long as it is distributed in its entirety, including all links and copyright information. This article is not to be sold or included with anything that is sold.