This semester I’ll be doing more than teaching Greek. My goal is to train my students to think biblically — and to think on their own. All too often we take an a priori approach to the New Testament in our study of soteriology, ecclesiology, etc. The result is that the biblical text is sometimes overlooked and its concepts blurred. In the spirit of Paul (“you’re doing well but you can always do better”) I hope to explore with my students the underlying presuppositions that are of paramount importance in biblical exegesis. For example, a cardinal question concerns ordination. In the New Testament, the church was a brotherhood of believers. But by the third century all this had changed. The charismatic ministry began to give way to a hierarchical and institutional church. In the New Testament, no ministerial “office” (the word is never used for positions of leadership) implies status or position in the secular sense; the influence of leaders is always measured by their Christ-likeness and the degree to which the Holy Spirit is active in their lives. The Spirit gave them the gifts and abilities needed to serve the Body at large and to represent their collective concerns. But a two-tiered clergy-laity division never existed. Leaders were extensions of the Body, not a special class set over it. But the bottom line is this (and this is a point that is often overlooked): The essence of any church ministry is that of service in the spirit and pattern of the Lord Jesus. If a church — any church — loses that sense of Christ-ministry is ceases to be the church and becomes secular, basing its methods on the kingdom of this world.
Another glorious yet often overlooked truth is that the church is, essentially, a mission body. It is a mission body before it is anything else. Therefore, in order to fulfill its world-wide mission as commanded by Jesus, its structure must be a mission structure. There is no possible logical reason for a church to have within it a separate “missions committee,” just as a seminary that calls itself a “Great Commission” seminary would do well to rethink its philosophy of having a separate missions and evangelism department. When it is understood that every believer is a fulltime missionary and that every believer is necessary within the church’s life and witness, churches will be revolutionized to become what they are in essence: a witnessing community. They will no longer seek after the “world-wise” wisdom of this age that focuses on “relevance” to the exclusion of the Good News of the kingdom. The Head of the church wills the growth of His church, but when the whole church ceases to perform its function and assigns the roles of “missionary” or “evangelist” to certain specially “called” individuals, something fundamental is lost.
Thus, in teaching Greek, I am concerned basically for the renewal and growth of not only my church but all evangelical churches in these exciting days. My goal is to see every one of my students realizing their full, God-intended potential in the kingdom, even if they never enter so-called “fulltime Christian ministry.” The God who speaks to us in the pages of the New Testament must be given full reign. Revelation must no longer be understood as dogma so much as divine action. We must move from an emphasis on the concept of Christologos to that of Christophoros — from being Christ-talkers to Christ-bearers. I greatly appreciate the effort my students put into learning the Greek language, but all will be for nothing unless they take this next step.