Oklahoma Baptist Universityministry Training Institute Key Texts In...
OKLAHOMA BAPTIST UNIVERSITYMINISTRY TRAINING INSTITUTE
KEY TEXTS IN THE STUDY
OF SPIRITUAL GIFTS
TERM PAPER SUBMITTED TO
DR. DENNIS BOOMER
IN PARTIAL FULFILLMENT OF THE
COURSE
CHRISTIAN DOCTRINES
REL 3413
BY
STEVEN PATRICK MASTERS
December 6, 2007
INTRODUCTION
Spiritual gifts are an important part of the church’s ministry. The subject of spiritual gifts has caused no small amount of controversy over the years. Some put a large emphasis on “sign” gifts or often called “charismatic” gifts. They overemphasize some gifts and underemphasize others. As a result, many Christians are at a loss as to how one should look at spiritual gifts. In order to engage in this topic one must understand what the Bible says about spiritual gifts. For the purposes of this paper, the scriptural material will come from the Pauline epistles. This writer has attempted to examine three key texts concerning spiritual gifts: Romans 12, Ephesians 4, and 1 Corinthians 12. From these texts, several observations concerning the nature of spiritual gifts and their application have been made.
PRIMARY TEXTS
Regarding Paul’ treatment of spiritual gifts there are three primary texts that should be considered, Romans 12, 1 Corinthians 12, and Ephesians 4.. In this section each of these texts will be examined.. Since 1 Corinthians contains the largest amount of material concerning spiritual gifts, this material will examined last.
Romans 12
In his epistle to the Romans, Paul writes to them concerning how they should conduct themselves as members of the body of Christ. This is a recurring theme throughout the Pauline epistles and should not be missed: the conduct of believers is very important (Rom 12:1-2; c.f. Eph 4:1; Phil 1:27; Col 1:10; 1 Thes 2:12). He draws out a distinction between the kind of thought they should have concerning themselves (sober judgment) as opposed to an inappropriate thought process (thinking more highly of themselves than they ought). The section being treated here is verses 3-8, on their attitude toward themselves and each other in the church. Paul points out in verse 9 that love should be genuine. No matter what spiritual gift one possesses, love should be the overarching principle behind their use. Paul makes this point very clear in 1 Corinthians, transitioning from discussing the varieties of spiritual gifts given to the church (1 Cor 12) to how they should be exercised within the church (1 Cor 14), he expounds on the issue of love as the quintessential attribute to be shown when using one’s spiritual gifts (1 Cor 13). Paul makes it clear to the Roman church that love cannot be divorced from the subject of spiritual gifts (Rom 12:9; c.f. Eph 4:16). Paul urges the believers to think of themselves in accordance with the measure of faith given them by God (Rom 12:3). Paul uses the illustration of the body to explain the characteristics of the body of Christ (Rom 12: 4-5). It is by the grace of God that gifts are allotted to the members of the body and are to be exercised in accordance with the measure of their faith (Rom 12:6). Note that in this verse, the gifts given to the church are to be exercised in “proportion of [each person’s] faith”. From verses 6b-8 Paul lists several gifts: prophecy, service, teaching, exhortation, giving, leading, and showing mercy. As will be clear from the other tests to be examined, Paul does not attempt to give a list of every spiritual gift given by God, but seeks to point out that no matter what gift one possesses, it should be practiced in accordance with the faith given by God.
There is an interesting connection between verses 3 and 6. In verse 3, Paul refers to “the grace given” to him by God and then in verse 6 mentions “the grace given” to all of them. Robert Mounce writes, “His appointment as an apostle was a special act of divine favor. He called on his readers not to entertain an inflated view of their own importance. Rather, they should model the humility that places the rights and welfare of others above their own…”[1] There is no qualitative difference between the “divine favor” given to Paul as an apostle and to the members of the church in Rome. In the Word Biblical Commentary, commentator James Dunn notes this distinction that the cari" “grace” given to Paul “is no different in kind from the “grace given” to them too.”[2] Each person is given grace by God to fulfill the task given them by God. Paul, here, is speaking from the authority of he divine grace of being an apostle. When he says that they too have been “given” grace, he does not mean that they have been give the same grace that he was given but that each has been given “or allotted metron pivstew" “a measure of faith.” Dunn notes “The fact that the metron is given to each does not imply that all have the same metron” [emphasis his].[3] The Pulpit Commentary notes that the phrase “a measure of faith” is significant. Instead of saying “a measure of grace” “[it] seems to be because by faith we become receptive of the grace given to each of us.”[4] Even though every believer has been given grace from God as believers, the measure of faith that each has is different and will impact how one carries out the various cavrismata “gifts” given by God. This is seen in verses 6b-8 where Paul expresses that each believer should exercise the gifts given them to the fullest measure, trusting God to supply what He has freely bestowed on His servants.
Verse 4 and 5 note that while all are members of “one body” not all members serve the same “function.” Robert Mounce writes, “The Christian faith is essentially a corporate experience. Although each member has come to faith by a separate and individual act of faith, the believing community lives out its Christian experience in fellowship with one another.”[5] In verse 6 the phrase “each of us is to exercise them [gifts] accordingly” (NASB), is not in the Greek text but is supplied form the context, namely the subject being discussed in verse 3. The verse says “ἔχοντες δὲ χαρίσματα κατὰ τὴν χάριν τὴν δοθεῖσαν ἡμῖν διάφορα” (UBS4)[6] and can be translated, “But we have differing gifts according to the grace given to us” (author’s translation).
Ephesians 4
In Ephesians 4, Paul discusses four specific ministries to the church, recognizing that they are spiritually given to individuals to serve a specific role. He begins the discussion in verse 7 by identifying that the source of these gifts is Christ. Christ gave gifts according to His grace. He ascended into heaven that His gifts would be imparted upon believers (Eph 4:8-10). He gave some the gift of apostleship, some to be a prophet, some to be evangelists, and some to be pastors and teachers (Eph 4:11) for the purpose of equipping and building up the body of Christ (Eph 4:12). Furthermore, these offices were given to bring the body of Christ into unity and maturity (Eph 4:13). Because of this the believers now possessed sound doctrine which was given by God through these offices and as such they should not be deceived by false teachers (Eph 4:14). They should be united together in love, fulfilling their specific responsibilities as members of the body of Christ (Eph 4:15-16).
Verse 7 is very close to what Paul said in Romans 12:3, "Ἑνὶ δὲ ἑκάστῳ ἡμῶν ἐδόθη ἡ χάρις κατὰ τὸ μέτρον τῆς δωρεᾶς τοῦ Χριστοῦ" (UBS4).[7] Translated this verse reads, “And to each of us grace was given according to the measure of the gift of Christ.” Romans 12:3 notes that each believer has been given a “measure of faith”; here Paul states that the grace given to believers is κατὰ τὸ μέτρον τῆς δωρεᾶς τοῦ Χριστοῦ “according to the measure of the gift of Christ”. Arthur Patzia comments on this phrase, “Though grace suggests the unlimited favor of God, this phrase shows that, as it was given to each individual, it does have limitations. No one person has all the gifts required for the body; rather, the gifts of each member are supplemented by the gifts of all members.”[8] The verb ἐδόθη “was given” is in the aorist passive tense, indicating that this action took place in the past at some undefined point. Notice also the use of ἔδωκεν “he gave” in verses 8 and 11, which are in the aorist active. The use of this verb in two different voices indicates that it is Christ who “gave” grace to men. Andrew Lincoln observes that Paul picks up his usage of the verb ἐδόθη (verse 7) and ἔδωκεν (verse 11) from the quotation of Psalm 68:18 in verse 8.[9] Lincoln writes, “The unity of the Church…is now shown to be that of an organism in which Christ’s sovereign distribution of grace produces the diversity.”[10] In The Pulpit Commentary the following comment is made, “”Grace” does not refer merely to supernatural gifts, but also to the ordinary spiritual gifts of men. These are varied, because what each gets he gets for the good of the rest; the Church is a fellowship or brotherhood, where each has an interest in all and all in each, and is bound to act accordingly.”[11] In verse 8, Paul quotes from Psalm 68:18 in which Moses ascended Mount Sinai to receive the Law from God. Paul is capturing this imagery and applying it to Christ’s ascension into heaven after His resurrection.[12] Moses ascended the mountain to receive the Law and after receiving it descended the mountain to give it to the people. Here Paul takes this imagery to show how Christ ascended into heaven in order to give “gifts” to His Church (Eph 4:9-10). In verse11, Paul applies this to the specific giving of certain offices to the Church: apostles, prophets, evangelists, and pastor/teachers. Like Moses giving the Law to the nation of Israel for their instruction, so too are those who have been given these specific tasks to instruct the whole body so that it will be fully equipped (Eph 4:12). Even though Paul mentions four specific ministries here, this does not preclude other gifts to the church (as has been seen in Rom 12:3-8; c.f. 1 Cor 12-14). In verse 7, Paul identifies that it is Christ who has “given” gifts to men, some of them being apostils, prophets, evangelists, and pastor/teachers, but all are given specific gifts to be used fro the “building up of the body of Christ” as is evidenced by Paul’s assertion “we are to grow up” (Eph 4:15). This idea is furthered in verse 16 where Paul points out that the body of Christ is “held together by what every joint supplies.”
Special consideration needs to be made concerning the interpretation of verse 11. The four ministries mentioned in this verse have cause much debate over the years. As Patzia observes, there are numerous issues at work which make interpretation difficult.[13] He observes “[it] is a fairly well accepted theory that the “charismatic” leadership of the church was gradually replaced by regulated offices (e.g. elders, bishops, deacons).”[14] In Ephesians 2:20, Paul mentions that the church was built on “the foundation of the apostles and [the] prophets”. Here in Ephesians 4:11, Paul again mentions “apostles” and “prophets”. The question that arises is whether or not these offices are still in effect today? As Patzia notes the accepted theory is that these offices served a specific function in the establishing of the church and once the church was established, these offices were no longer needed. It is important to note God is not giving new revelation today. The cannon of Scripture is closed and it is the contention of this writer that these offices do not exist today. While it might be argued that these offices may have changed their function after the cannon was closed, one cannot ignore their original significance to the church. Apostles were eye witnesses of Jesus Christ’s life and resurrection. They were sent out as messengers of Christ.[15] It follows then, that if these were eye witnesses of Jesus resurrection, there are no apostles today in the strictest sense of the office. One might be “sent out” or commissioned to represent an area of churches, but no one today can claim to have witnessed Christ’s resurrection. Furthermore, the office of prophet was that of one revealing the truths of God. They were forthtellers as much as they foretellers of God’s Word. They spoke the message of God as it was divinely communicated to them, often affecting a specific group for a specific point in time.[16] Since the cannon is closed, the foretelling aspect of the prophetic role is no longer in operation. It follows that if the office of apostle can arguably be shown to be fulfilled in the first century that the office of prophet has also ceased. In regards to the other two offices mentioned in Ephesians 4:11, it seems to this writer that these offices are in operation today as God’s means to continue to build and equip the church into maturity (Eph 4:12-16). Having examined the scriptural evidence in Romans 12 and Ephesians 4, the discussion will no proceed to Paul’s treatment of spiritual gifts in 1 Corinthians.
1 Corinthians12-14
Before moving into the following discussion of spiritual gifts in 1 Corinthians a few comments concerning the background of this epistle are in order. The church at Corinth has been called the problem church by some and indeed it saw a great deal of trouble. By looking at Paul’s correspondence with the Corinthians, it can be seen that he had to correct their thinking on a number of issues. John Drane notes that Paul, while in Ephesus for three years, he received word about problems within the church at Corinth.[17] As a result, Paul wrote a letter to them instructing them “not to associate with immoral people” (1 Cor 5:9). Drane observes three main events that affected the writing of 1 Corinthians: 1) Paul heard from Chloe’s household that the Corinthian church had broken up into factions, 2) Paul’s authority as an apostle had come into question, and 3) Stephanas and two other brother in the Lord came to Paul with a letter asking him specific questions. [18] Drane believes that is was this letter, delivered by Sephanas, which occasioned 1 Corinthians. [19] One of the issues that Paul addressed in the letter was that of spiritual gifts (1 Cor 12-14).
In this section Paul “desires” to correct their understanding of spiritual gifts and how they are to be used within the church (1 Cor 12:1-3). He points out that there are a variety of spiritual gifts but all have one source, God (1 Cor 12:4-11). He goes on to use the illustration of the body to show how each part of the body of Christ has a specific function (1 Cor 12:12ff).[20] Paul paints the picture that within diversity of spiritual gifts, there is great unity as all are necessary for the body to function properly (1 Cor 12:14-26). In 1 Corinthians 12:8-10 and in 12:28-30, he mentions specific gifts. From this foundation Paul exhorts them to use their gifts in love (1 Cor 13). Finally, he gives them instruction on the proper usage of these spiritual gifts (1 Cor 14).
Paul introduces a new section in 1 Corinthians 12:1 with the phrase, “Περὶ δὲ τῶν πνευματικῶν”, and can be translated, “And concerning spiritual gifts” or “Now concerning spiritual gifts.” Either way, the force of a new section being introduced is understood. The term “gifts” is implied from the use of the adjective πνευματικῶν meaning “spirituals”. In this verse, πνευματικῶν is being used substantively, meaning that it taking the place of a noun. John MacArthur notes that because πνευματικῶν can be either masculine or neuter, some have opted to translate this word as “spiritual persons.” The better translation is “gifts” as it more accurately reflects the context.[21]
The phrase “οὐ θέλω ὑμᾶς ἀγνοεῖν” contains a double negative “I desire not you to not know” and thus Paul is saying “I desire you to know”. Paul desire that they be informed concerning the proper use and purpose for spiritual gifts. Concerning Paul’s treatment on spiritual gifts, John Drane writes: “Paul had no problem with recognizing the validity of all the various charismatic manifestations that had appeared in Corinth. He emphasized that every one of them was God-given and each, therefore, had its rightful place in gatherings of the congregation.”[22] Drane takes the view that Paul emphasized a “charismatic” view to the gifts of the Spirit:
“Basic to Christian experience in the apostolic churches was the conviction that Christians were people empowered by the Holy Spirit. They were ‘charismatics’…These spiritual gifts included speaking in ecstatic tongues…, the interpretation of such tongues, prophecy…, and the working of miracles by the apostles…” [23] He continues, “Not every Christian would be given one of the more spectacular gifts, such as speaking in tongues, but they were all of value.”[24]
On the other hand commentators like John MacArthur take a different view towards Paul’s treatment of spiritual gifts. MacArthur observes that the Corinthians had a wrong view of spiritual gifts, and as evidenced by the introduction to this section, Paul wants to correct their understanding:
The apostle [Paul] assured the Corinthians that it was possible for them to know the truth about spiritual gifts and that he was determined to teach them. He therefore proceeds to tell them how to determine which gifts were true and godly and which were counterfeit and satanic. Because they misused the true gifts, he also tells them how to use those gifts properly.[25]
In verse 2 and 3, Paul points out that the person who is led by the Holy Spirit cannot say Ἀνάθεμα Ἰησοῦς “Jesus is anathema” nor can anyone say Κύριος Ἰησοῦς “Jesus is Lord” except of the Holy Spirit. By the nature of this material, it is clear that there were those who were indeed speaking words uncharacteristic with that of a believer. These “false” believers were being caught up in the ecstatic use of the gifts of the Spirit, like glossalalia.[26] MacArthur notes, “Some members of the church at Corinth apparently became so fleshly and confused, and their worship so paganized and frenzied, that they even allowed the Lord to be cursed within their own congregation.”[27] In response, Paul takes great lengths to correct their understanding concerning spiritual gifts and those who are genuinely working them by the Spirit of God.
In verse 4-11, Paul instructs them on the nature of gifts at work in the church. There is great symmetry between verses 4. 5 and 6. The term διαιρέσεις “allotments” occurs in all three verses, and signifies that there is diversity in the nature of spiritual gifts but every one of them has their origin in God. Furthermore, each person had been given “the manifestation of the Spirit for the common good.” Instead of using their spiritual gifts “for the common good” the Corinthians were using them for their own selfish reasons. MacArthur makes a good observation concerning why they were acting in this manner. At this time the roots of early Gnosticism were forming. This precursor to Gnosticism “…taught that everything physical and natural is evil and that everything supernatural and spiritual is good.” [28] As a result, the Corinthians, being influenced by such views, sought to possess the more spectacular and supernatural gifts of the Spirit.
Verses 8-11 contain various gifts that God ahs manifested or made known within the church. Regarding this list, one can observe that many of these have a supernatural element to them (e.g. the gifts of healing, miracles, prophecy, speaking in tongues, and the interpretation of tongues). MacArthur distinguishes two categories of spiritual gifts: those that are permanent and those that are temporary. He writes: “the permanent gifts edify the church and the temporary gifts are signs to confirm the Word of God.”[29] Just like apostles and prophets were given to establish the church, certain gifts were given to confirm the message of God’s servants. Paul identifies the “sign” gifts were those gifted to the apostles (2 Cor 12:12). The apostles were given the ability to work “signs and wonders and miracles.”
As stated earlier, it is the contention of this writer that the ministries of apostles and prophets have ceased. As a result of this conclusion, the “sign” gifts of an apostle must therefore have ceased along with that office. Normal Geisler in his Systematic Theology notes “[there] is no evidence that anyone since the time of the apostles has had special powers to instantaneously and irrevocably cure incurable diseases, raise the dead, heal a whole city of sick people, and speak in real but unlearned languages.”[30] The signs of an apostle are:
….the ability to raise the dead on command (Matt. 10:8; Acts 20:9–10); heal diseases immediately that were naturally incurable (Matt. 10:8; John 9:1–7), instantly exorcise evil spirits (Matt. 10:8; Acts 16:16–18), speak messages in known languages they had never personally studied (Acts 2:1–8, cf. 10:44–46), and pass on supernatural gifts to others to assist them in the apostolic mission (Acts 6:6, cf. 8:5–6; 2 Tim. 1:6).[31]
In regards to the other gifts listed in 1 Corinthians, these are still in effect today, just as the office of evangelist and pastor/teacher are still in effect today. These gifts are given for the mutual benefit or “common good” of the body of Christ.
THE NATURE OF SPIRITUAL GIFTS
From the preceding examination of the texts concerning spiritual gifts several observations can be made. First, spiritual gifts are given by God. Paul went to great lengths to establish this point to the Corinthians. There is no spiritual gift apart from God. Second, all spiritual gifts are given by the will of God. It is according to the sovereign will of God as to whom and in what manner a particular spiritual gift is given. Spiritual gifts are not enhancements of one’s innate abilities; rather, they are special endowment from God according to His will. Third, spiritual gifts are gifts of grace. This has been evident throughout each of these texts (Rom 12:3; Eph 47; c.f. 1 Cor 12:7). This idea is linked with the preceding point. It is by the will of God that He bestows His gifts; accordingly, He pours out His grace according to His divine favour. Fourth, spiritual gifts are given to all believers. No one is left out. As has been noted, Paul continuously illustrates the church as a body with many members. Every member of a body has a function; there are no useless parts to the body. There are no members of the body of Christ that have not been given spiritual gifts according to the grace and will of God. Fifth, spiritual gifts serve several different functions. Continuing with the body metaphor, each part of the body has its own function. As Paul illustrates in 1 Corinthians 12:26, all members are linked together, all members are necessary for the proper working of the body. Sixth, spiritual gifts are given to benefit the whole body. When all the parts are working properly, growth and maturity can occur. Whenever portions of the body are not fulfilling their responsibilities as members, growth is hindered and the health of the body diminishes. Paul reminded the Ephesians that spiritual gifts were given for the “equipping” and “building up” of the church (Eph 4:12).
These points carry with them obvious application to the church and how spiritual gifts should be used. As God gives His gifts to all mean freely, those gifts should be used for the benefit oft the whole. One final comment needs to be made. MacArthur observes that:
The Spirit gives gifts (capacities for spiritual ministry) to believers to express and strengthen the unity they have in their Lord Jesus Christ. But misuse of those gifts shatters unity, divides believers, ruins their testimony before the world, and short–circuits their growth and effectiveness in the Lord’s service.[32]
CONCLUSION
In this paper, three texts have been covered at some depth. Paul wanted the believers in every church to be conscious about the proper meaning and use of spiritual gifts. In Romans, Paul wanted the believers to be sober-minded in their thinking so that they would maintain unity in the church. The believers were to exercise their spiritual gifts in proportion to the faith that they were given. They were to exercise their spiritual gifts while keeping in mind that theses gifts were given so that the whole body would function properly. In Ephesians 4, Paul discusses some gifts of specific ministries within the church. Two of these offices, apostle and prophet, ceased at the end of the first century, while the other offices, evangelist and pastor/teacher, have continued until today; each of these offices had a specific function. Apostles and prophets were given to establish the church. Evangelists and pastor/teachers were given to continue the church into growth and maturity. In 1 Corinthians 12, Paul deals with a mistaken understanding of spiritual gifts. The Corinthian Christians were practicing ecstatic gifts, favoring these over other gifts because of their apparent supernatural effects. With a pre-Gnostic philosophy influencing the church, many felt that these supernatural gifts were the only valid gifts to have. Paul corrects their understanding and describes for them that if one member of the body is out of place, the whole body suffers harm. In all of these texts, unity in the body of Christ is stressed .
God is the source of all spiritual gifts. He gives His gifts according to the sovereignty of His will. Furthermore, He gives gifts according to His abundant grace towards His servants. He bestows His gifts to all believers, none are excluded. At the same time, not all will receive alike. Each person will receive spiritual gifts in accordance with God’s will and His divine favor. No matter what spiritual gift one possesses, they are all to be used to the strengthening and building up of the body of Christ. It is an amazing thing to behold when all of God’s servants are working together to do His work. In closing, the goal of every believer should be to use the gifts that God has given for His service. Not to do this, is to distain the gifts of God. Many this never be.
WORKS CITED
Aland, Kurt, Matthew Black, Carlo M. Martini et al. The Greek New Testament, Fourth Revised Edition (With Morphology), Deutsche Bibelgesellschaft, 1993; 2006.
Drane, John William, Introducing the New Testament, Completely rev. and updated. Oxford: Lion Publishing plc, 2000.
Dunn, James D. G., Word Biblical Commentary: Romans 9-16. vol. 38B. Nashville: Nelson Reference & Electronic, 1988.
Geisler, Norman L., Baker Encyclopedia of Christian Apologetics, Baker reference library. Grand Rapids, Mich.: Baker Books, 1999.
Geisler, Norman L., Systematic Theology. vol. 4. Minneapolis, Minnesota: Bethany House Publishers, 2005.
Lincoln, Andrew T., Word Biblical Commentary: Ephesians. vol. 42. Nashville: Nelson Reference & Electronic, 1990.
MacArthur, John, 1 Corinthians, Includes Indexes. (Chicago: Moody Press, 1996, c1984), 282.
Mounce, Robert H., vol. 27, Romans, electronic ed., Logos Library System; The New American Commentary. Nashville: Broadman & Holman Publishers, 2001, c1995.
Patzia, Arthur G., New International Biblical Commentary: Ephesians, Colossians, Philemon. vol. 10. Peabody, Massachusetts: Hendrickson Publishers, Inc., 1984, c1990.
The Pulpit Commentary: 1 Corinthians, ed. H. D. M. Spence-Jones. Bellingham, WA: Logos Research Systems, Inc., 2004.
The Pulpit Commentary: Ephesians, ed. H. D. M. Spence-Jones. Bellingham, WA: Logos Research Systems, Inc., 2004.
The Pulpit Commentary: Romans, ed. H. D. M. Spence-Jones. Bellingham, WA: Logos Research Systems, Inc., 2004.
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[1] Robert H. Mounce, vol. 27, Romans, electronic ed., Logos Library System; The New American Commentary (Nashville: Broadman & Holman Publishers, 2001, c1995), 233.
[2] James D. G. Dunn, Word Biblical Commentary: Romans 9-16. vol. 38B. (Nashville: Nelson Reference & Electronic, 1988), 720.
[3] Dunn, 271.
[4] The Pulpit Commentary: Romans, ed. H. D. M. Spence-Jones (Bellingham, WA: Logos Research Systems, Inc., 2004), 344.
[5] Mounce, 234.
[6] Aland, Kurt, Matthew Black, Carlo M. Martini et al. The Greek New Testament, Fourth Revised Edition (With Morphology), Deutsche Bibelgesellschaft, 1993; 2006.
[7] Aland, Kurt, Matthew Black, Carlo M. Martini et al. The Greek New Testament, Fourth Revised Edition (With Morphology), Deutsche Bibelgesellschaft, 1993; 2006.
[8] Arthur G. Patzia, New International Biblical Commentary: Ephesians, Colossians, Philemon. vol. 10. (Peabody, Massachusetts: Hendrickson Publishers, Inc., 1984, c1990), 235.
[9] Andrew T. Lincoln, Word Biblical Commentary: Ephesians. vol. 42. (Nashville: Nelson Reference & Electronic, 1990). 241.
[10] Lincoln, 241.
[11] The Pulpit Commentary: Ephesians, ed. H. D. M. Spence-Jones (Bellingham, WA: Logos Research Systems, Inc., 2004), 148.
[12] Lincoln, 242-44.
[13]Patzia, 238-39.
[14] Ibid, 238.
[15] Ibid, 240.
[16]Ibid.
[17]John William Drane, Introducing the New Testament, Completely rev. and updated. (Oxford: Lion Publishing plc, 2000), 321.
[18] Ibid.
[19] Ibid, 321.
[20] This point has been noted in Romans 12 and Ephesians 4 where Paul also uses the body to illustrate the proper working of spiritual gifts within the body.
[21] John MacArthur, 1 Corinthians, Includes Indexes. (Chicago: Moody Press, 1996, c1984), 282.
[22] Drane, 330.
[23] Ibid.
[24] Ibid.
[25] MacArthur, 282.
[26] The Pulpit Commentary: 1 Corinthians, ed. H. D. M. Spence-Jones (Bellingham, WA: Logos Research Systems, Inc., 2004), 397.
[27] MacArthur, 284.
[28] Ibid, 285.
[29] Ibid, 297.
[30] Norman L. Geisler, Systematic Theology. vol. 4. Minneapolis, Minnesota: Bethany HouPublishers, 2005), 192.
[31] Norman L. Geisler, Baker Encyclopedia of Christian Apologetics, Baker reference library (Grand Rapids, Mich.: Baker Books, 1999), 468.
[32] MacArthur, 289.
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