Here is a ministry of 'perfecting' that belongs to no particular

dispensation or calling.  To be a 'mender' or 'restorer' of the calibre

suggested in this verse demands grace indeed.  Perhaps the ability to

'consider oneself' is at the root of the required fitness.

The dispensational use of the term is found in Ephesians 4:12 where the

new order of apostles and prophets, evangelists, pastors and teachers, is

said to be given 'for the perfecting of the saints'.  At Acts 28 a break had

come, so deep and wide that nothing less than a new dispensation with new

terms could meet the requirements.  The gifts of the ascended Christ were

given first, with a view to the 're -adjusting of the saints' into their new

position, and then for the work of ministry, and the building up of the Body

of Christ.

Another ministry of 'perfecting' is that exemplified by Paul when

writing to the Colossians.  Here he does not use the word katartismos as in

Ephesians 4:12, but teleios: 'Warning every man, and teaching every man in

all wisdom; that we may present every man perfect in Christ Jesus' (Col.

1:28).  The purpose of the apostle in this phase of his ministry is best seen

by studying his 'warning and teaching' in Colossians 2:4 -23.  There he warns

against everything and anything that would come between the believer and his

Lord, or would interpose any observances of any kind whatever and dim the

glory of the completeness that was already theirs in Christ.  In this case

the 'perfecting' does not bear the thought of 're -adjusting', 'restoring' or

'mending', but rather the idea of 'going on to the end'.  Among other things

which the apostle introduces into Colossians 2 is the possibility of being

cheated of the prize (Col. 2:18), a figure that takes us back to Philippians

3, with its race and its goal, its singleness of purpose and the thought of

'perfection' (Phil. 3:11,12,14,15).

There is yet another ministry of 'perfecting' that must be included,

which finds its best exposition in the example of Aquila and Priscilla (Acts

18:24 -28).  Here we have a man, Apollos, eloquent, fervent, mighty in the

Scriptures, but 'knowing only the baptism of John'.  To this man Aquila and

Priscilla open their house, and 'expound unto him the way of God more

perfectly'.  There is a need for such ministry still.  Many a believer is

eloquent, fervent and mighty in the Scriptures up to the light he has.  Of

such believers it might be added, 'Knowing only the baptism of Pentecost', or

'Knowing only the foundation doctrine of Romans'.  May the Aquilas and

Priscillas be multiplied, for the need is great.

Turning from these few notes on such an important theme, let us

conclude our study with a word or two on the equally important ministry of

preaching.  As we all know, the word 'preach', like the 'gospel' itself, is

derived from the idea of 'good tidings'.  The preacher is the bringer

of good news.  What is not so commonly known is that another word of frequent

occurrence and of great importance is used for 'preaching', the verb kerusso,

'to proclaim as a herald', and the noun kerux, 'a herald'.  Examples of this

preaching will be found in 1 Corinthians 1:23: 'We proclaim Christ

crucified', in 2 Timothy 4:2: 'proclaim the Word', and in 2 Timothy 4:17: 'By

me the proclamation might be fully known'.

In many of the contexts of this word there is an atmosphere of

opposition, where the preacher, instead of pleading with men to believe the

glad tidings he brings, proclaims to them as a herald from heaven the truth,

whether 'in season or out of season', even though they will not 'endure sound