Endowed by the Spirit⤒🔗

Serving in an office in the church is based on a special endowment by the Holy Spirit. When brothers had to be appointed in Jerusalem to “wait on tables,” the apostles asked the church to seek out seven men “full of the Spirit and wisdom” (Acts 6:2-3).Timothy fulfills his work as an evangelist based on the gift which was given to him (1 Tim. 4:14). Paul sets as a rule that the overseer has to be “able to teach” (1 Tim. 3:2).

It is not the case that the office-bearers are the only ones in the church who have been endowed with gifts. According to the New Testament, the church is truly a charismatic church, sharing in the many gifts of the Spirit of Christ. Paul earnestly reminds the Corinthians that the manifestation of the Spirit is given to each one for the common good of all (1 Cor. 12:7). And in Ephesians 4:7 he writes, “But to each one of us grace has been given as Christ apportioned it.” Out of his fullness and through his Spirit, Christ gives “God’s grace in its various forms” to his church (1 Peter 4:10). Everyone has to serve in the church according to the gift of grace that he has received. It is because the Spirit gives gifts so abundantly that the church can and must be a diaconal church, where people carry each other’s burdens, thus fulfilling the law of Christ (Gal. 6:2).

Certain people are called to an office in the church, based on a special giftedness by the Spirit. These people are brothers who are commonly recognized to have a special capacity for a specific service through which the church will be built up. In this special capacity the church recognizes the choice of the Holy Spirit. That is how the church discovers by whom the Spirit wants to lead them.

We can therefore describe an office in the church as a charisma that is acknowledged by the church under direction of the church council, and that is put to use via public ordination in Christ’s name for a special task in the upbuilding of the church.

What Is a Charisma?←⤒🔗

In 1 Corinthians 12, Paul is dealing with the various gifts that Christ gives to his church through his Spirit. It is noteworthy that he describes these gifts as charismata. There has been much debate about what this word means. At any rate, what is clear is that the word points to gifts that are given out of grace. Against the proud attitude with which the Corinthians approached the “manifestation of the Spirit,” the apostle emphasizes that it is a treasure that has been given.

In discussions about these gifts of grace, it is possible to follow one of two approaches. The first approach states that with these gifts of grace, the Spirit gives totally new possibilities to someone; such a person gets access to capacities he did not possess before.

The second approach assumes that in the charismata, the Spirit is working with that which is present in the person as God has created him. Already existing qualities are unlocked and animated by the Spirit.

I think that we, also when speaking about the charismata, need to hold on to the Reformed conviction that the sanctifying work of the Holy Spirit is not about creating anew, but about recreating, about restoring that which was spoiled by sin. The Holy Spirit is the Spirit who honours the Father’s work of creation.

The fact that creation is upheld also in the giving of gifts, can be seen from 1 Corinthians 12:6. Here Paul calls the charismata “different kinds of working” (energemata) of “the same God” who “works all of them in all men.” In this way, the apostle gives the glory to God who has created everything, while showing us that the charismata are works that originate with God the Creator.

I think that the nature of the sanctifying work of the Spirit, together with Paul’s words in 1 Corinthians 12:6, justify the conclusion that the Holy Spirit does not deny the work of the Creator God when he grants his gifts of grace, but that he rather takes up this work, sanctifies it, and puts it to use. However, we should also add that the Spirit is not limited by a person’s creaturely gifts. In 1 Corinthians 12:11 Paul emphasizes the omnipotence of the Spirit, who gives gifts “to each one, just as he determines.” The apostle also mentions gifts (for instance, prophecy, faith, and different tongues) that far exceed what a person can receive from the Creator through birth, education and life experience.

In Romans 12:7 we find “ordinary” gifts mentioned (for instance serving, sharing, giving leadership). These “ordinary” gifts should also not simply be identified with aptitude or talent. Whatever the believer has received from the Creator in aptitude or talent, the Holy Spirit now sanctifies, opens up, activates and expands, in service of the church. In this way it becomes a charisma.

When the Heidelberg Catechism states in Lord’s Day 21 that “everyone is duty-bound to use his gifts readily and cheerfully for the benefit and well-being of the other members,” it refers to 1 Corinthians 12. It deals therefore with everything that has been given to us in aptitude or talent and that has now been sanctified, opened up and made serviceable to the upbuilding of the church by the Spirit. The theologian A.A. van Ruler said that in every office, human nature is somehow “disrupted.”¹ Being in office can deform and frustrate a man. But when this happens, it is because the office is not approached in the right way. W. van ‘t Spijker remarks correctly: “The charisma enables the office-bearer to do his work... In the charisma is a guarantee, given by the Spirit, that the office-bearer will not sustain injuries that will dehumanize him, as long as he holds himself to that which the Spirit has equipped him with.”²

The fact that serving in an office is based on a special gift of grace, confirms that the Spirit does not depersonalize a man when he calls him to the office, but that he engages and employs him in the fullness of his aptitude, abilities, and personality!

Added to this, we should not forget that the Spirit works in the way of means. The Reformers have always strongly maintained this over against the Anabaptists. We too should not lose sight of this when we consider how the Holy Spirit gives his gifts. Included in these “means” as I see it, is the preaching of the holy gospel, through which the Holy Spirit brings us under the sway of Christ, but also everything we receive through education, study and life experience.

Equipping for the Office←⤒🔗

Timothy received the charisma, the special gift, to teach and to exhort, in order to be busy as an evangelist. Yet, Paul also reminds him not to neglect this gift (1 Tim. 4:14), but to “fan into flame the gift of God” (2 Tim. 1:6). From this we learn that the gifts which are bestowed for official service do not work automatically, but require faithful activity. Timothy must fan the gift into flame.

It should not escape us that the apostle, shortly before reminding Timothy not to neglect his gift, exhorts him to “train yourself to be godly” (1 Tim. 4:7). I see in this a clear indication of how to fan into flame God’s gift: by training ourselves in godliness. Godliness is a life with and for the Lord, that which the Old Testament calls: the fear of the Lord. Such a life requires training. For training Paul uses a word (gymnadsein) that speaks of training and exertion, also of working according to plan and counsel. In verse 5 the apostle refers to the Word of God and to prayer. Through these things, life is sanctified. The Word and prayer are irreplaceable in training for godliness.

Living with the Lord requires the persistent and regular study of the Word and also intense prayer.

He who wants to serve in office in the way that the Lord demands, will first of all have to train himself in these ways to be godly. Becoming equipped for the office begins with this training. In this way our life is sanctified and Christ takes shape in us. The office-bearer “lives” in the things of the Word (cf. 1 Tim. 4:15). Only in this way can he be a true servant, only in this way does he become a good instrument in the hand of the Spirit, who wants to build the church through him.

Our form for the ordination of elders and deacons rightly says, “In order to be faithful shepherds of God’s flock, the elders should study the Scriptures diligently and train themselves in the service of God.”

Yet, being equipped for an office does not stop with training oneself in godliness. Against the Anabaptists especially, the Reformers have argued for a solid (even academic) education for ministers of the Word. Behind this lay their conviction that the Spirit works through means, also when he distributes his gifts. Martin Bucer, the reformer from Strasbourg, wrote: “Christ has endowed his disciples with knowledge through his Spirit, without using “humana eruditio et opera” (human learning and works). In this way the Lord also fed his people in the desert for forty years, working only through miracles. But once they arrived in Canaan, the fields had to be worked. Thus, it befits one to exert oneself with all one’s strength to gain the pearls of Scripture. And for the right understanding of Scripture it is necessary to prepare oneself by learning the languages and by leaving out nothing that could be of assistance.

I draw attention to the latter: “leaving out nothing that could be of assistance.” There is much that can assist office-bearers in understanding Scripture and in preparing for service. I think first of all of the Reformed confessions, in which come to us the teachings in the doctrine of God’s Word by those who went before us. These writings guide us in an excellent way into the mysteries of the kingdom and into the life of faith. What pastoral wisdom do we find, for instance, in the Canons of Dordt. Anyone who wants to know the life of God’s children in all of its struggles and progress, cannot leave this confession unread.

I further think of books in which the practice of godliness continually comes to the fore. I draw attention especially to Calvin’s Institutes, in which theological reflection and pastoral service go hand in hand. Think also of books that inform us about the practical work of an office-bearer.

But there is more. Elders and deacons make home visits. They conduct conversation based on their specific task in office.

Much is offered to us in modern humanities and social sciences, from which we can learn how to conduct a conversation, how people function on a cognitive and an affective level, what can go wrong and why it can go wrong. It also offers insight into our own limitations and defective functioning, by which we can hinder our service. In addition, modern psychology and psychiatry give us information about the experiences and needs of terminally ill people or of people who are in mourning.

Our churches have arranged to equip the ministers of the Word in Kampen. Young brothers are trained at the Theological University for the ministry of the Word.

The churches have no institution of training for elders and deacons.

For some time now, one of our institutes (the G.V.I.) has worked on equipping elders and deacons for their work. It especially pays attention to the conducting of conversation. Initially, office-bearers took courses in Soeslo, nowadays G.V.I. mostly gives its assistance upon the invitation of church councils. The latter seems better to me. The Reformed churches have always been convinced, based on 2 Timothy 2:2, that the churches have the responsibility of advancing the offices. It therefore seems best to me that the church councils take the initiative when it comes to the equipping of elders and deacons for their service. For that they can make excellent use of the expertise of the staff of G.V.I. In this way much valuable information that comes to us via the humanities and social sciences — for example, about guiding conversations—can be put into the hands of office-bearers.

But could our churches not do more?

We all know that in many churches it is difficult to find suitable brothers. We also know that the work of elders and deacons has not become easier in our modern time. The problems in churches are many and often very complicated. Is it not time that our churches do something together for the equipping of elders and deacons?

One could think of an extension of Kampen, where courses could be given on Saturdays, for instance. It is also possible that the general synod appoints deputies who have the task of organizing regional opportunities for equipment. I only offer some suggestions; he who has better ideas should definitely speak out! In any case it seems to me that it would be a good thing to discuss in our churches.

The gift that we have received, to work as an office-bearer in the church, demands our faithful action. We should use everything that can fan this gift into flame. At the same time, we should not forget that the ABC for all service in an office is: “Train yourself to be godly.” The fear of the Lord is and remains the beginning of wisdom, also of the wisdom needed for the office!