Introduction to APEST

In the biblical sense all Christians are priests and clergy, and this is a crucial starting point if we are to re-discover the true concept of ministry and leadership within the church. ~ David Watson

In the New Testament there are functional distinctions between various kinds of ministries but no hierarchical division between clergy and laity. ~ Howard Snyder 

Before addressing a specific way to look at the gifting and functions of the body of Christ, let’s consider a general view of leadership that in many ways has kept the church from fully realizing its calling. I am referring to what is considered the clergy-laity divide.

The word laity comes from a Greek word (laos) that means “people.” Today we often use the related term “layperson” in distinction from the word “professional.” A layperson is someone in a particular discipline who is seen as an “amateur”—someone who dabbles in a certain area but doesn’t operate with a high level of skill or expertise. The professional, on the other hand, is the expert. He is the one “in the know.” She has the expertise to operate at a high level. While there may be a place for this division in the business world or perhaps in the area of sports, there is no biblical basis for such a distinction in the church. Eugene Peterson writes on this division of language in his book “The Jesus Way.”

Within the Christian community there are few words that are more disabling than “layperson” and “laity.” The words convey the impression—an impression that quickly solidifies into a lie—that there is a two-level hierarchy among the men and women who follow Jesus. There are those who are trained, sometimes referred to as “the called,” the professionals who are paid to preach, teach, and provide guidance in the Christian way, occupying the upper level. The lower level is made up of everyone else, those whom God assigned jobs as storekeepers, lawyers, journalists, parents, and computer programmers.[i]

Ministry, therefore, is not set aside for some professional class within the church, but instead all the people of God are called and commissioned. In the classic book, The Community of the King, author Howard Snyder speaks to this issue:

The New Testament doctrine of ministry rests not on the clergy-laity distinction but on the twin and complementary pillars of the priesthood of all believers and the gifts of the Spirit. Today, four centuries after the Reformation, the full implications of this Protestant affirmation have yet to be worked out. The clergy-laity dichotomy is a direct carry-over from pre-Reformation Roman Catholicism and a throwback to the Old Testament priesthood. It is one of the principal obstacles to the church effectively being God’s agent of the Kingdom today because it creates a false idea that only “holy men,” namely, ordained ministers, are really qualified and responsible for leadership and significant ministry. In the New Testament there are functional distinctions between various kinds of ministries but no hierarchical division between clergy and laity.[ii]

We need to “deprofessionalize” ministry and give it back to the people of God. However, this does not mean that we don’t have leaders. Any significant movement that makes an impact has definite leadership. We simply shouldn’t confuse leadership with a call to participate in Jesus' redemptive mission.

Ephesians 4 tells us that when all the members (laos) are properly working together, the body grows up into maturity. It further states that the body will experience the fullness of Christ (4:15). Such maturity and fullness is not possible if only 10 percent of the body exercises their gifting.

When we look at the early church (and every other movement that has had a significant impact throughout history), we see that everyone is regarded as a significant agent of the King and is encouraged to find their place in the movement. In other words, in the church that Jesus built, everyone gets to play. In fact, everyone must play!

The Importance of APEST

Now that we have made the case for activating all the people of God, let’s move to a specific way to accomplish the task. Part of the solution of diminishing the clergy-laity divide and helping the laos engage in mission and ministry involves broadening our concept of ministry. We need to move beyond ministry being framed simply by the traditional pastor-teacher model of the church to a fivefold understanding of ministry giftings as described in Ephesians 4:1-16. This fivefold framework, or topology, is sometimes referred to as APEST: Apostle, Prophet, Evangelist, Shepherd and Teacher. Expanding our application of the Ephesians 4 passage does not diminish the irreplaceable roles shepherds and teachers play in the life of the church, but it does or should expand our view of ministry and help the church engage God’s mission more fully.

Let’s begin by examining the Ephesians 4 passage. But before reading the text, consider a rarely discussed aspect of this passage. In the vast majority of cases, we have read this passage as a leadership text. In other words, we normally understand the gifts that are mentioned as leaders given to the church for the purpose of equipping the rest of the people of God. However, one of the most revolutionary aspects of Ephesians 4 is that it is not a leadership text—it is a text about the ministry of the whole church. In other words, rather than a leadership text, it is a body text. Paul is stating that the gifts given to the church are actually given to the laos—the whole people of God.

As a prisoner for the Lord, then, I urge you to live a life worthy of the calling you have received. Be completely humble and gentle; be patient, bearing with one another in love. Make every effort to keep the unity of the Spirit through the bond of peace. There is one body and one Spirit, just as you were called to one hope when you were called; one Lord, one faith, one baptism; one God and Father of all, who is over all and through all and in all.

But to each one of us grace has been given as Christ apportioned it. This is why it says:

“When he ascended on high, he took many captives and gave gifts to his people.” (What does “he ascended” mean except that he also descended to the lower, earthly regions? He who descended is the very one who ascended higher than all the heavens, in order to fill the whole universe.) So, Christ himself gave the apostles, the prophets, the evangelists, the pastors and teachers, to equip his people for works of service, so that the body of Christ may be built up until we all reach unity in the faith and in the knowledge of the Son of God and become mature, attaining to the whole measure of the fullness of Christ.

Then we will no longer be infants, tossed back and forth by the waves, and blown here and there by every wind of teaching and by the cunning and craftiness of people in their deceitful scheming. Instead, speaking the truth in love, we will grow to become in every respect the mature body of him who is the head, that is, Christ. From him the whole body, joined and held together by every supporting ligament, grows and builds itself up in love, as each part does its work (Ephesians 4:1-16, NIV).

In this passage, Paul is presenting the logic of the church’s ministry. Consider it this way:

• In verses 1-6, Paul calls us to realize our fundamental unity in the one God.

• In verses 7-11, he says that APEST has been given to the church by Christ.

• In verses 12-16, he says why APEST is given. So that we might be built up, reach unity and become mature.

Paul is outlining in simple terms the core ministries that make up the body of Christ. He clearly states that Christ has “given” certain gifts to “each one of us” and distributed them throughout the body as He sees fit. The ministry of the church is unmistakably stated as being at least fivefold in form. This fivefold form finds expression in the giftings of apostle, prophet, evangelist, shepherd and teacher. And it is through the diversity of APEST that the church is able to operate in the fullness of Christ’s ministry.

Sadly, most churches have traditionally operated with only two out of the five: namely shepherding and teaching. In most cases, the ministries of the apostle, prophet and evangelist (APEs) have often been minimized, if not completely relegated to the margins, out of the vocabulary and ministry of the church. According to Ephesians 4, we essentially cut off three-fifths of our capacity to grow and mature as the body of Christ, which has done serious damage to the church’s ability to be the fullness of Jesus in the world.

APEST Summary

To gain a better understanding of each of the functions or gifts mentioned in Ephesians 4, here is a brief summary,[iii] along with possible immaturities.[iv]

The Apostle “One who is sent and extends”

The word “apostle” literally means “sent one.” The Latin form of this word is missio, which is where we get our English word “mission.” The apostle is the one most responsible to activate, develop and protect the missionary “sentness” of the church. This sent quality gives the apostle’s life a catalytic influence, often playing the role of an entrepreneur at the forefront of new ventures. They are cultural architects who are concerned with the overall extension of Christianity as a whole throughout culture and society. As such, they are often drawn to issues related to design, systems and overarching organizational structures. Above all, they have a missional (sent) focus to their ministry. 

Apostle’s Immaturity

Those with an apostolic calling can be so goal oriented that they run over people, or run people ragged. They can often place unhealthy emphasis on achievement, and at times lack gentleness and patience when people don’t understand them. They can be overly driven and overly demanding. They have trouble being part of a group they’re not leading. When they experience resistance from others, they tend to push harder rather than stepping back and evaluating.

The Prophet. “One who questions and reforms”

Prophets are sensitive to God and what is important to Him. They often have a sense of what truth needs to be emphasized for their time and place. Essentially, prophets are guardians of the covenant relationship. Whether it is in the church, society or some organizational setting, prophets are quick to recognize the gap between “what is” and “what should be.” The weight of this tension leads prophets to question the status quo as well as initiate efforts of reform. Ultimately, they are not satisfied until they see a “closing of the gap” between God’s demands and our covenantal faithfulness. This desire to see the truth of God’s reality fleshed out in concrete and tangible ways gives an incarnational quality to their ministry.

Prophet’s Immaturity

They can be overly critical being hyper focused on what they dislike and disagree with. Can be stubborn and argumentative in the face of unfamiliar information. Judgmental in sizing others up. At times, they can be internally arrogant and self-righteous while disapproving of others. They have a hard to time with ambiguity and desire immediate resolution of a problem. They often feel they have to point out every inconsistency they see. They can attach to idealistic expectations about how things “should be” and bitter when they don’t pan out.

The Evangelist. “One who recruits and gathers”

Evangelists communicate the message of the Good News in joyous, infectious ways. They tend to enjoy meeting new people and wooing them into a relationship. They are avid communicators of ideas and often share their thoughts and feelings in convincing ways. They are recruiters to the cause and find great fulfillment in helping people get caught up into the driving narrative of the church/organization—the gospel of the kingdom. As people who are bearers of good news, they have an attractional quality to their ministry.

Evangelist’s Immaturity

They are so enthusiastic that they can be unwise in their decision making. They have tendencies to exaggerate or even lie in order have people engage with them. They tend to be poor listeners, practicing selective hearing because they are only listening for what they deem is important. They might over-share information about other people. They avoid conflict because they want people to like them. They can be easily discouraged when things are difficult and no longer exciting.

The Shepherd. “One who protects and provides”

Shepherds have a natural instinct to protect the community from danger and provide for its needs on both an individual and communal level. They often notice when people are alone or hurting and feel drawn to nurture the spiritual and communal health of the church. They have a sense of loyalty to the organization and the people within it. They ensure the community is experienced as a safe and loving environment, giving their ministry a distinctly communal focus.

Shepherd’s Immaturity

They are can be so sensitive to the feelings of people that they can be guided by the fear of offending. They can be panicked and unable to live with disappointing others. They often overextend themselves because they don’t know how to set up appropriate boundaries. They are slow to act because they get anxiety about all the possible negative outcomes. They are so attuned to pain that they can be overwhelmed by their own pain and problems. They tend to pick up other people’s offenses.

The Teacher. “One who understands and explains”

Teachers find great satisfaction in helping people learn truth and wisdom. As the more philosophical types, they grasp complex, systemic truths and then help people understand them. They often formulate curriculum and pathways of learning. They ensure the truths of Scripture are passed along from generation to generation. Their ministry could be said to be primarily instructional in nature.

Teacher’s Immaturity

They can be exacting and obsessed with accuracy that they project right and wrong. With the ability to collect vast amounts of information and systematize it, they can be rigid in areas with little practical experience, thus knowledge can be valued over wisdom. The teacher can value their relationship with information over their relationship with people. In their hunt for clarity, they can offend people with their bluntness, lacking empathy. Teachers are prone to become zealous, setting up certain knowledge and behavior requirements as litmus tests for being a “serious” Christian. They can speak in black and white terms that have a hard edge to them. Because they connect with information they tend to think right thinking fixes people rather than being present with people.

APEST and Church Planting Teams

When considering the importance of developing a church planting team, it is essential to note that there is no one solution for every context. In other words, there is more than one good way to cultivate a team.

However, planting a multiplying church that is effectively engaging its context will no doubt involve team dynamics that are informed by the five-fold typology of Ephesians 4. But practically speaking, how would you go about incorporating APEST into the development of a team? Here is one way to frame the conversation by sharing five sequential points:

1.  The church planter needs to first understand their own gifts in light of APEST because it will influence where they focus much of their ministry. (i.e. if a Teacher they often move quickly to the Sunday gathering so they can teach, if a Shepherd they will lean towards the gathering community, etc.)

2. The planter needs to understand the make-up of their planting team and recognize what gifts may be missing. If you are a gifted shepherd then you need to make sure you have someone more apostolic on your team or you will never start something new. But likewise, if you are highly apostolic or prophetic you have to have a shepherd on your team or you will likely push people too hard and run the risk of burnout.

3. The planter will need to determine how each gift will have equal input into the mission and ministry of the church plant? Remember a key aspect of the passage is that the church will not reach maturity unless all five gifts are being activated and exercised, therefore how will you make sure each gift is being listened to?

4. The team will need to determine how to ensure the equipping of the saints? In other words, how will the church encourage and empower those with the gift of teaching to equip other teachers? How will those who have an apostolic calling fan the flames of other “sent ones”? How will the gifted evangelist equip others who have the evangelistic calling?

5. Finally, how will they measure “success” from an APEST perspective? How can APEST become the new (and more comprehensive) marks of the church? If these are functions of the community then here is one way to frame language to measure how the church is doing in each area:

• Missional Impact (A)

• Covenant Faithfulness (P)

• Gospel Proclamation (E)

• Reconciled Community (S)

• Deep Wisdom (T)

Remember, a church plant that is able to bring together, encourage and capture the gifting of a fully functioning team will succeed in whatever it is seeking to achieve. Each of the APEST vocations adds a necessary ingredient to the overall missional fitness and maturity of the church, but each vocation needs to be informed and shaped by the others in order to anchor the church in the fullness of Christ’s nature and mission.

Possible Objections

In the midst of conversations around APEST there are occasionally questions on the significance of the Ephesians 4 passage. People will sometimes ask a question like; “aren't we putting too much emphasis on the idea or concept of APEST, especially when it seems to be based on one single passage of Scripture?" A second question that is often raised has to do with the other gifts mentioned in 1 Corinthians and Romans 12. People ask why should the “gifts” in Ephesians 4 be given greater prominence than the gifts mentioned elsewhere in the New Testament? 

All of these are good questions, that deserve a response. Here are a few initial responses that may help to address concerns you may have when considering the importance of APEST.

First, the biblical commentators have long-held Ephesians as something of the constitutional document of the church. Like all constitutions, it is meant to guide all subsequent thinking and action in the organization. The book represents the best thinking about the church—at least how Paul understood it.

Second, Ephesians 4:1-16 presents a promise that no other passage of Scripture claims, that is maturity and fullness of Christ (11-16). In other words, if we desire unity (1-6) and strive for maturity (11-16) it is extremely difficult to discount the significance of the connection point between unity and maturity with the diversity of gifts given by Jesus in verses 7-11. 

Third, Ephesians 4 is not the only passage APEST is mentioned.

• Apostle (“sent one”) is used over 80 times in the New Testament.

• Prophet is used nearly 800 times in Scripture, over 150 times in the New Testament.

• Evangelist is also used in Acts and 2 Timothy.

• Shepherd is used 23 times in the New Testament.

• Teacher is used 129 times in the New Testament. 

Compare that with the use of the word Pastor (which we have no problem using as the catch all word for leadership) is used once, and it is in this Ephesians 4 passage.

Fourth, if you have an issue with thinking about these gifts as personal callings, or vocations, (note they are certainly not roles or offices) then at least consider them as communal functions of the church. Ask is the church to be apostolic? Is the church to be prophetic? Evangelistic? Is the church to be a shepherding and teaching community? Of course, the answer to each of these questions is a resounding yes! These five functions should define what the church does.

Fifth, the keyword in 1 Corinthians is "manifestations" or gifts of the Spirit. The keyword in Romans passage is “praxis,” which is more skill based, while Ephesians 4 are callings/vocations that are actually given to the body by Jesus. The “gifts” in Ephesians 4 are actually the people (the body of Christ). They are how we are “wired” instead of spiritual gifts given to a person. As a possible metaphor think about being a carpenter. If my calling, or vocation is to be a carpenter, I am wired and gifted to do carpentry work. However, as a carpenter I have several tools (or gifts) that I will use, including a level, saw, hammer, router, etc.

Another illustration that might be helpful. Think about exercising the spiritual gift of hospitality. Someone who is “wired” as a Shepherd may very well provide hospitality as they desire to welcome people into their home to provide a place of care and safety. However, I am a very high A (apostolic) and a very low S (Shepherd) but I still have the desire to be radically hospitable, but with a very different motivation. I want to start something new. Pioneer a new work. I want to form a new venture by welcoming others into that new adventure.

Lastly, consider the representation (or existence) of the APEST gifts to be broader than Ephesian 4. Some would argue that we can actually see APEST in the created order—the fivefold pattern can be discerned in and throughout all of God’s creation, and not just the church. In other words, APEST is laced by God throughout His creation. Are there teachers in society? Shepherds? Evangelists? Etc.

Further, and this is incredibly significant, APEST is incorporated fully into the life of Jesus. He is the perfect archetype of each of the gifts. He is the ultimate Apostle (“sent one”). The perfect Prophet. He was the good news, Evangelist. He was the good Shepherd. Jesus was the great Rabbi Teacher.

Resources to Learn More About APEST

• The Forgotten Ways (Chapter 8) by Alan Hirsch

• The Church as Movement by J.R. Woodward and Dan White Jr.

• The Permanent Revolution by Alan Hirsch and Tim Catchim

• 5Q by Alan Hirsch (and check out 5Q Collective)

• Primal Fire by Neil Cole

• Church Zero by Peyton Jones

• Creating a Missional Culture by J.R. Woodward

• For a very powerful team-building tool structured around APEST check out MPACT.

Footnotes:

[i] Eugene Peterson, The Jesus Way: A Conversation on the Ways Jesus Is the Way (Eerdmans, 2007), p. 32.

[ii] Howard Snyder, The Community of the King (Downers Grove, Ill.: InterVarsity Press, 1977), pp. 94-95.

[iii] Much of this section is adapted from The Permanent Revolution: Apostolic Imagination and Practice for the 21st Century Church (Jossey-Bass, 2012) and The Permanent Revolution Playbook: APEST for the People of God: A Six-Week Exploration (Missio Publishing, 2014) by Alan Hirsch and Tim Catchim.

[iv] J.R. Woodard and Dan White, Jr. Church as Movement. IVP, 2016.

[v] Alan Hirsch, 5Q, 100 Movements Publishing, 2017.