Why Read Old and Hard Books?

THE END FOR WHICH GOD CREATED THE WORLD[1]

WHY PUBLISH AN OLD BOOK?

In 1765, Jonathan Edwards published his work “The End For Which God Created The World”.  Though rarely asked today, the question of why God created the world captured the thought and imagination of Jonathan Edwards, one of history's most profound thinkers. Using both reason and Scripture, Edwards determined that God created the world primarily as an arena for his eternal and innate glory to flow outward like a fountain, and for his emanating glory to be received, praised, and enjoyed by the creatures he made.[2]

 

In 1998, Dr. John Piper published the book, “God’s Passion For His Glory”, which is an essay on Edwards’ work. Here Piper passionately demonstrates the relevance of Edwards’s ideals for the personal and public lives of Christians today through his own book-length introduction to Edwards’s The End for Which God Created the World. 

In the first chapter, entitled: Why Publish an Old Book?, Piper includes these insightful, challenging and important thoughts from Mortimer Adler.  Here is an excerpt from that chapter:

Mortimer Adler on the Necessity of Hard Books Mortimer

Adler would use another argument to persuade us. In his classic, How to Read a Book, he makes a passionate case that the books that enlarge our grasp of truth and make us wiser must feel, at first, beyond us. They “must make demands on you. They must seem to you to be beyond your capacity.” If a book is easy and fits nicely into all your language conventions and thought forms, then you

probably will not grow much from reading it.

It may be entertaining, but not enlarging to your understanding. It’s the hard books that count. Raking is easy, but all you get is leaves; digging is hard, but you might find diamonds. Evangelical Christians, who believe God reveals himself primarily through a book, the Bible, should long to be the most able readers they can be. This means that we should want to become clear, penetrating, accurate, fair-minded thinkers, because all good reading involves asking questions and thinking.

This is one reason why the Bible teaches us, “Do not be children in your thinking; be babes in evil, but in thinking be mature” (1 Cor. 14:20 RSV). It’s why Paul said to Timothy, “Think over what I say, for the Lord will grant you understanding in everything” (2 Tim. 2:7). God’s gift of understanding is through thinking, not instead of thinking.

Adler underlines his plea for the “major exertion” of reading great books with the warning that such mental exercise may lengthen your life, and television may be deadly.

The mind can atrophy, like the muscles, if it is not used. . . . And this is a terrible penalty, for there is evidence that atrophy of the mind is a mortal disease. There seems to be no other explanation for the fact that so many busy people die so soon after retirement. . . .Television, radio, and all the sources of amusement and information that surround us in our daily lives are . . . artificial props. They can give us the impression that our minds are active; because we are required to react to stimuli from out-side. But the power of those external stimuli to keep us going is limited. They are like drugs. We grow used to them, and we continuously need more and more of them. Eventually, they have little or no effect.

Here’s some summary points that I think are worthy of consideration:

1. Books, sermons, studies that will cause us to grow MUST, at first, feel beyond our capability.

2. Material that will improve us IS HARD WORK.

3. The Bible is a Book and must be read as a book – an old, sometimes, difficult book

4. We must learn the art of thinking – thinking deeply, thinking provocatively.

5. All amusement (from the French, amuser -- "to divert the attention, beguile, delude") is mindless.

Piper concludes: “Making the effort to read Jonathan Edwards merely for the sake of living longer would be a great irony. His aim is not to help us live long, nor even to live forever, but to help us live for God and that forever. And since our media-intoxicated culture is neither given to thinking, nor to straining Godward, the challenge and the potential of reading Edwards is doubled. The End for Which God Created the World may prove to be a life-giving fountain in more ways than we know—all the better for its mountain-height, and all the strain to climb worthwhile.”[3]

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[1] John Piper with Jonathan Edwards. God's Passion for His Glory: Living the Vision of Jonathan Edwards (With the Complete Text of The End for Which God Created the World) (Kindle Locations 353-371). Crossway Books.

[2] https://www.amazon.ca/End-Which-God-Created-World-ebook/dp/B00R0FQVR4

[3] John Piper with Jonathan Edwards. God's Passion for His Glory: Living the Vision of Jonathan Edwards (With the Complete Text of The End for Which God Created the World) (Kindle Locations 373-377). Crossway Books.

The Sayings of the Wise – Part 9

THIRTY SAYINGS OF THE WISE

SAYING NUMBER EIGHT

A number of sayings in Proverbs caution against speaking wisdom to fools, who will reject it.  For example:

“Whoever corrects a mocker invites insults; whoever rebukes the wicked incurs abuse. Do not rebuke mockers or they will hate you; rebuke the wise and they will love you.” (Proverbs 9:7–8, NIV)

“Do not answer a fool according to his folly, or you yourself will be just like him. Answer a fool according to his folly, or he will be wise in his own eyes.” (Proverbs 26:4–5, NIV)

In this collection of Sayings of the Wise, the Wiseman records in Proverbs 23:9 (NIV), these words: "Do not speak to fools, for they will scorn your prudent words."   Who are the "fools"?   "The fool is the person steadily opposed to God’s covenant (cf. 1:7b)."^[1] The base definition of a fool is someone who disregards God's Word.   The ultimate description of a fool is one who “says in his heart, ‘There is no God.’ That person is not an atheist, he or she is a person who acts like an atheist – a practical atheist. 

The wise counsel of this proverbial statement is don't speak to a fool.  The person that disregards God and His Word will simply "scorn" the wise things you say.  "The problem is not the fool’s lack of intelligence but his obstinacy."^[2]  To try to advise someone who rejects the basic authority of your words is a waste of time.  Perhaps this is what Christ had in mind when He said,

““Do not give dogs what is sacred; do not throw your pearls to pigs. If you do, they may trample them under their feet, and turn and tear you to pieces.” (Matthew 7:6, NIV)

Matthew Henry correctly observes: "There are some that will make a jest of everything, though it be ever so prudently and pertinently spoken, that will not only despise a wise man’s words, but despise even the wisdom of them, that in them which is most improvable for their own edification."^[3]

The implication of this proverb is that there is required a change of heart before one can receive wise counsel.  That heart-change results in a person fearing God and embracing His Word.  This is the pre-requisite of all evangelism and all wise counsel. 

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^[1] Crossway Bibles. (2008). The ESV Study Bible (p. 1132). Wheaton, IL: Crossway Bibles.

^[2] Crossway Bibles. (2008). The ESV Study Bible (p. 1174). Wheaton, IL: Crossway Bibles.

^[3] Henry, M. (1994). Matthew Henry’s commentary on the whole Bible: complete and unabridged in one volume (p. 1007). Peabody: Hendrickson.

The Mark of the Believer

Ezekiel 9:3–4 (NIV)

³ Now the glory of the God of Israel went up from above the cherubim, where it had been, and moved to the threshold of the temple. Then the Lord called to the man clothed in linen who had the writing kit at his side ⁴ and said to him, “Go throughout the city of Jerusalem and put a mark on the foreheads of those who grieve and lament over all the detestable things that are done in it.”

In the midst of God's horrific judgment against His people, He calls an angel who has a writing device to out a mark on all those who were faithful -- all those who were appalled at the idolatry in Jerusalem. That mark, from the Hebrew word 'taw' in the day of Ezekiel was an 'X'.  " Ancient Christian interpretation saw in this symbol an anticipation of the cross." [1]

“Then I saw another angel coming up from the east, having the seal of the living God. He called out in a loud voice to the four angels who had been given power to harm the land and the sea: “Do not harm the land or the sea or the trees until we put a seal on the foreheads of the servants of our God.” Then I heard the number of those who were sealed: 144,000 from all the tribes of Israel.” (Revelation 7:2–4, NIV) 

 “Now it is God who makes both us and you stand firm in Christ. He anointed us, set his seal of ownership on us, and put his Spirit in our hearts as a deposit, guaranteeing what is to come.” (2 Corinthians 1:21–22, NIV)

________________________________________

1. Crossway Bibles. (2008). The ESV Study Bible (p. 1512). Wheaton, IL: Crossway Bibles.

The Sayings of the Wise - Part 9

THIRTY SAYINGS OF THE WISE

SAYING NUMBER EIGHT

In Proverbs 23:1 we were apprised of how a wise person would eat before the king.  In Proverbs 23:6–8 we are given more advice about banqueting. 

⁶ Do not eat the food of a begrudging host, do not crave his delicacies; ⁷ for he is the kind of person who is always thinking about the cost. “Eat and drink,” he says to you, but his heart is not with you. ⁸ You will vomit up the little you have eaten and will have wasted your compliments.

Here the Wiseman tells us exactly the character of the host.  He is a “begrudging host”.  He is stingy.  “Like the ruler of 23:1, he also has a table of deceptive delicacies (cf. 23:3), for he says, “Eat and drink,” but does not mean it.”^[1] The advice is “do not eat”.  We are given the rather gross picture that what we do eat will become indigestible and we will vomit the meal, wasting any compliments or gratitude.

Lack of sincerity in your host will induce regurgitation.  “Eating and drinking with him will be irritating and disgusting.”[2]  “Ultimately, you will be sorry you ever partook of his gifts and will even wish you could vomit up.”^[3]

I know someone who is in a position and role of serving.  However many times during the expressions of their duties I hear reluctance, complaining and a sense of abhorrence for their task.  If I am a recipient of their responsibilities I want to just “up chuck”.  I actually don’t want their so-called benevolence because I know it’s not genuine.  I’d just like to do it myself.

This passage teaches us not to become recipients of begrudging goodness, so to speak.  But it also reminds me that as a servant of Christ, I am called to serve faithfully and cheerfully – diligently and joyfully.  Nobody wants to be at the other end of a minister who is doing what he is doing and hates every minute of it.

Let’s heed the Wiseman.

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^[1] Koptak, P. E. (2003). Proverbs (p. 545). Grand Rapids, MI: Zondervan.

[2] Expositor's Bible Commentary, The, Pradis CD-ROM:Proverbs/Exposition of Proverbs/IV. The Sayings of the Wise (22:17-24:34)/A. Thirty Precepts of the Sages (22:17-24:22), Book Version: 4.0.2 

^[3] Hindson, E. E., & Kroll, W. M. (Eds.). (1994). KJV Bible Commentary (p. 1240). Nashville: Thomas Nelson.

Exegetical Analysis 1 Corinthians 12:31

Historical Context

The historical context was described in this Blog post.  The immediate context includes verses 27-31. These verses bring to a conclusion the discussion that Paul is having and in doing so he ties the entire Chapter together.

“Now you are the body of Christ and individually members of it. And God has appointed in the church first apostles, second prophets, third teachers, then miracles, then gifts of healing, helping, administrating, and various kinds of tongues. Are all apostles? Are all prophets? Are all teachers? Do all work miracles? Do all possess gifts of healing? Do all speak with tongues? Do all interpret? But earnestly desire the higher gifts. And I will show you a still more excellent way.” (1 Corinthians 12:27–31, ESV)

This congregation is the Body of Christ and they are a living organism created by Christ.  They are one and yet individual members, but they are also interdependent.  So in summary Paul asks some rhetorical questions which the intended answer is "No"!   "Christians have different gifts, no one has all gifts, and no gift has been given to all".[1]  And then Paul makes this statement:

Text

“But earnestly desire the higher gifts. And I will show you a still more excellent way.” (1 Corinthians 12:31, ESV)

“But earnestly desire the greater gifts. And I show you a still more excellent way.” (1 Corinthians 12:31, NASB95)

“Now eagerly desire the greater gifts. And yet I will show you the most excellent way.” (1 Corinthians 12:31, NIV)

Greek Text

ζηλοῦτε δὲ τὰ χαρίσματα τὰ ^⸀μείζονα. καὶ ἔτι καθʼ ὑπερβολὴν ὁδὸν ὑμῖν δείκνυμι. ^[2]

Paul starts with a command. ζηλοῦτε [pronounced "dzay·lo·ote"] is in the present, active imperative.  It is understood as be zealous, strive for, etc. They are commanded to strive, seek, earnestly desire gifts, but these gifts are defined as κρείττων [pronounced, krite·tohn] and mean better or more excellent.

Then Paul adds καὶ ἔτι καθʼ which is translated "and yet". On the surfaces he seems to be suggesting "Do this" and yet even "do this".  He may not be adding a phrase that renders the first clause obsolete, but he is saying "I command you to earnestly seek the better gifts of the Spirit; and in addition to that also apply a better way – a better (ὑπερβολή [pronounced, hoop·er·bol·ay) way. 

In other words, as Fee affirms: "'Pursue love,' he commands, 'and in that context eagerly desire the things of the Spirit, especially those gifts that are [better].”^[3]

Interpretation

Now some think that the Chapter division ends at the first clause, for example:

Chapter 12

. . . “³⁰Do all possess gifts of healing? Do all speak with tongues? Do all interpret? ^31aBut earnestly desire the higher gifts."

Chapter 13

"^31b. . .  And I will show you a still more excellent way.  ^13:1If I speak in the tongues of men and of angels, but have not love, I am a noisy gong or a clanging cymbal.”

However, with the knowledge that Paul didn't write this letter with chapter divisions, we can take the phrases and treat them as a whole.

Also it is understood by some that when Paul commands the Church to seek/desire the better gifts he is referring to his list immediately in context which implies that he wrote that list as a hierarchy in descending order.  "He wants his readers to be clear in their own minds as to which gifts are the best. Obviously, his intent is to steer them away from the more spectacular gifts, such as tongues"^[4] and have them pursue gifts that edify the Body, namely prophecy.   Garland quotes Baker who notes that each time Paul uses this phrase he seems to have prophecy in mind:

 “Eagerly desire the greater gifts, but I will show you a more excellent way.” (12:31)

“Eagerly desire the spiritual gifts, but especially that you may prophesy.” (14:1)

“Eagerly desire to prophesy, … but do everything in decency and order.” (14:39–40)^[5]

It would seem that prophecy may be in the mind of Paul, but clearly Paul is considering more than that for he uses gifts in the plural.  Garland is right, I believe, to assume that simply "the greater gifts are those that edify, encourage, and comfort others."^[6] In other words don't pursue gifts that are simply spectacular in nature, pursue gifts that are enriching and enheartening to the body of Christ. "While the Spirit’s gifts are equal in essence, some are greater in function because they more clearly and consistently edify the church."[7]

Conclusion

"With these words Paul is about to launch on his next argument (14:1–25), with its passion regarding the need for intelligibility in the community; and in the community all the intelligible gifts are “greater” than tongues because they can edify, while tongues without interpretation cannot. But before he gets to that point, Paul interrupts himself to give the proper framework in which the “greater gifts” are to function—love."^[8] ". . . A still more excellent way than merely seeking the higher gifts is to use the gifts in love (ch. 13) so that others are built up (ch. 14)."^[9]

Therefore my paraphrase of verse 31 would read this way:

“You are to earnestly desire the most helpful gifts and express them in a most excellent way that I am going to show you."

The bottom-line is to seek the most helpful gifts and express them in the most loving ways.

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[1] Zondervan. The NIV Zondervan Study Bible, eBook: Built on the Truth of Scripture and Centered on the Gospel Message (Kindle Locations 266901-266903). Zondervan. Kindle Edition.

^⸀ 31 μείζονα WH Treg NA28 ] κρείττονα RP

^[2] Holmes, M. W. (2011–2013). The Greek New Testament: SBL Edition (1 Co 12:31). Lexham Press; Society of Biblical Literature.

^[3] Fee, G. D. (2014). The First Epistle to the Corinthians. (N. B. Stonehouse, F. F. Bruce, G. D. Fee, & J. B. Green, Eds.) (Revised Edition., p. 692). Grand Rapids, MI; Cambridge, U.K.: William B. Eerdmans Publishing Company.

^[4] Hindson, E. E., & Kroll, W. M. (Eds.). (1994). KJV Bible Commentary (p. 2319). Nashville: Thomas Nelson.

^[5] Garland, D. E. (2003). 1 Corinthians (p. 601). Grand Rapids, MI: Baker Academic.

^[6] Garland, D. E. (2003). 1 Corinthians (p. 602). Grand Rapids, MI: Baker Academic.

[7] Zondervan. The NIV Zondervan Study Bible, eBook: Built on the Truth of Scripture and Centered on the Gospel Message (Kindle Location 266904). Zondervan. Kindle Edition.

^[8] Fee, G. D. (2014). The First Epistle to the Corinthians. (N. B. Stonehouse, F. F. Bruce, G. D. Fee, & J. B. Green, Eds.) (Revised Edition., p. 691). Grand Rapids, MI; Cambridge, U.K.: William B. Eerdmans Publishing Company.

^[9] Crossway Bibles. (2008). The ESV Study Bible (p. 2210). Wheaton, IL: Crossway Bibles.

Exegetical Analysis 1 Corinthians 12:13

Historical Context

The division in the Church at Corinth is evidenced and caused by certain issues that raised the concern of the Apostle Paul.  Most certainly there is a sense of superiority among some in the congregation; and it can be argued that this sense of superiority probably comes from an over-realized eschatology.  I discuss that in this Blog post.

David Garland rightly concludes that the Corinthian believers "regard their gift to be an official notarization from the Spirit that they are truly spiritual, and they may be insisting that others owe them esteem and deference."^[1]  The Apostle Paul is confronting that issue.  "The presence of the Spirit in power and gifts makes it easy for God’s people to think of the power and gifts as the real evidence of the Spirit’s presence. Not so for Paul. The ultimate criterion of the Spirit’s activity is the exaltation of Jesus as Lord, which in turn expresses itself in loving concern for others."^[2]  Paul affirms that in 1 Corinthians 12:1-3.  In verses 4-11, the Apostle affirms the necessity for diversity and the "on the great diversity of gifts that the one God distributes/manifests through the one Spirit for the sake of the believing community."^[3]

The Apostle then makes this contention: “For just as the body is one and has many members, and all the members of the body, though many, are one body, so it is with Christ.” (1 Corinthians 12:12, ESV). His main point is evidenced in the structure that follows:

A     The body as one but with many members (12:12–14)

B     The necessary diversity of members within the body (12:15–20)

B´    The necessary interdependence of members of the body (12:21–26)

A´    The body as one but with many members (12:27–31)^[4]

Paul is going to develop the theme of diversity but show that the Church, the Body of Christ is not just a collection of differing gifts but that each exists dependent and interdependent on the other.  From his opening sentence in verse 12, he then makes this complicated statement in verse 13.  The aim of this study is to establish what Paul is communicating.

Text

"For in one Spirit we were all baptized into one body—Jews or Greeks, slaves or free—and all were made to drink of one Spirit." (ESV)

Greek Interlinear

"καὶ γὰρ              ἐν           ἑνὶ          πνεύματι             ἡμεῖς      πάντες εἰς          ἓν           σῶμα                ἐβαπτίσθημεν,

For also                by           one        Spirit                      we          all            into        one        body      were baptized

εἴτε                        Ἰουδαῖοι             εἴτε        Ἕλληνες,             εἴτε                        δοῦλοι                  εἴτε ἐλεύθεροι,

whether              Jews                      or            Greeks                 whether              bondmen            or     free

καὶ         ^⸀πάντες                                 ἓν           πνεῦμα                ἐποτίσθημεν."^[5]

and        all                                         one        Spirit                  were to drink

Alternate Translations

“For by one Spirit we were all baptized into one body, whether Jews or Greeks, whether slaves or free, and we were all made to drink of one Spirit.” (1 Corinthians 12:13, NASB95)

“For we were all baptized by one Spirit so as to form one body—whether Jews or Gentiles, slave or free—and we were all given the one Spirit to drink.” (1 Corinthians 12:13, NIV)

Main Verbs

There are two main verbs in this verse that will prove to be determinative regarding the interpretation:

Were baptized (ἐβαπτίσθημεν) verb, aorist, passive, indicative, first person, plural

Were to drink (ἐποτίσθημεν) verb, aorist, passive, indicative, first person, plural

Interpretation

With the assertion that the body is one with many parts, Paul provides the theological basis for that.  We know that by his use of the word "for". " In Paul’s view what makes the Corinthians one is not just their common article of faith, but especially their common experience of the Spirit, the very Spirit responsible for and manifested in the great diversity just set before them (vv. 4–11)."^[6]

We notice that Paul uses parallel phrases:

“we were all baptized into one body."

______________________________

"all were made to drink of one Spirit."

"Some interpret this in terms of a reference to water baptism."[7]  They would say that "the text implies these ordinances and the New Testament church could hardly have conceived that followers of Christ would remain unbaptized or refrain from participating in the Lord’s Supper."^[8]  But that is clearly assumed into the text. It is eisegesis[9].  As Dr. Fee points out, this act of baptism, in the text, is associated with the Spirit, not with water.^[10]  An additional problem appears to be the second parallel statement: "all were made to drink of one Spirit."  Again there is a view that sees this pertaining to the Lord's Table and drinking the cup of blessing.  Others view this as being filled with the Spirit (“And do not get drunk with wine, for that is debauchery, but be filled with the Spirit,” (Ephesians 5:18, ESV)).  Again that appears to be a forced interpretation. Nowhere in the New Testament does it suggest that at the Lord's Table we drink the Holy Spirit; and the command "be filled" is active, not passive.

The repeated words of "all" and "one" are clearly decisive.  "The 'all' is repeated for emphasis, and the basis of their unity is their common experience of the one Spirit."^[11]  The one and the same experience that every Christian has is their confession of faith and the conversion.  Conversion unites us to Christ (“Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? We were buried therefore with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life” (Romans 6:3–4, ESV), which by Paul's extension unites us to His Body.[12]  Paul often called the church “the body of Christ” (e.g., Romans 7:4).

The clearest expression of drinking the Spirit is found in John 7, where we read:

“On the last day of the feast, the great day, Jesus stood up and cried out, “If anyone thirsts, let him come to me and drink. Whoever believes in me, as the Scripture has said, ‘Out of his heart will flow rivers of living water.’ ” Now this he said about the Spirit, whom those who believed in him were to receive, for as yet the Spirit had not been given, because Jesus was not yet glorified.” (John 7:37–39, ESV).

Here "drinking" is equated to believing, with a direct connection to the Holy Spirit.  In Spirit baptism the believer is being acted upon.  The believer is passive.  In any expression of the New Testament ordinance the believer is active.  Paul clearly uses passive verbs in this passage communicated the reality that all Christian believers experience this "baptism" and "drinking" as applied to them by the Holy Spirit.  It is not something we do, it is an event that is done to us.

Conclusion

The clearest understanding of this verse as stated by Fee is ". . . Paul is referring to their common experience of conversion, and he does so in terms of its most crucial ingredient, the receiving of the Spirit."^[13]  "The point is that every Christian has been made a part of one body and immersed in (or by) the Spirit . . . that the Spirit saturates the church body and that all Christians are imbued with the same Spirit. It occurs at their conversion when they confess Jesus as Lord and are placed by the Spirit in Christ’s body, in which they become interdependent limbs and organs."^[14]

THEREFORE: I would paraphrase 1 Corinthians 12:13 this way:

“Every single Christian, upon faith in Christ was immersed into His Body, the Church – no matter who we are – and we all manifest the Spirit's work of an ever-flowing grace proceeding from our hearts."

"The oneness of the body, the church, predicated on the fact that all its members have been baptized in one spirit into this body, is now applied to the problems in Corinth."[15]  Any elitist group that suggests superiority based upon gifted is reduced to humble gratitude.  All the gifts are determined and dispensed by the Spirit and all are necessary and significant due to the gracious Source and the obligatory interdependence.

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^[1] Garland, D. E. (2003). 1 Corinthians (p. 558). Grand Rapids, MI: Baker Academic.

^[2] Fee, G. D. (2014). The First Epistle to the Corinthians. (N. B. Stonehouse, F. F. Bruce, G. D. Fee, & J. B. Green, Eds.) (Revised Edition., p. 645). Grand Rapids, MI; Cambridge, U.K.: William B. Eerdmans Publishing Company.

^[3] Fee, G. D. (2014). The First Epistle to the Corinthians. (N. B. Stonehouse, F. F. Bruce, G. D. Fee, & J. B. Green, Eds.) (Revised Edition., p. 664). Grand Rapids, MI; Cambridge, U.K.: William B. Eerdmans Publishing Company.

^[4] Garland, D. E. (2003). 1 Corinthians (p. 589). Grand Rapids, MI: Baker Academic.

^⸀ 13 πάντες WH Treg NA28 ] + εἰς RP

^[5] Holmes, M. W. (2011–2013). The Greek New Testament: SBL Edition (1 Co 12:13). Lexham Press; Society of Biblical Literature.

vv. verse (verses)

^[6] Fee, G. D. (2014). The First Epistle to the Corinthians. (N. B. Stonehouse, F. F. Bruce, G. D. Fee, & J. B. Green, Eds.) (Revised Edition., p. 668). Grand Rapids, MI; Cambridge, U.K.: William B. Eerdmans Publishing Company.

[7] Zondervan. The NIV Zondervan Study Bible, eBook: Built on the Truth of Scripture and Centered on the Gospel Message (Kindle Location 266865). Zondervan. Kindle Edition.

^[8] Pratt, R. L., Jr. (2000). I & II Corinthians (Vol. 7, p. 218). Nashville, TN: Broadman & Holman Publishers.

[9] Eisegesis occurs when a reader imposes his or her interpretation into and onto the text.

^[10] Fee, G. D. (2014). The First Epistle to the Corinthians. (N. B. Stonehouse, F. F. Bruce, G. D. Fee, & J. B. Green, Eds.) (Revised Edition., p. 669). Grand Rapids, MI; Cambridge, U.K.: William B. Eerdmans Publishing Company.

^[11] Garland, D. E. (2003). 1 Corinthians (p. 590). Grand Rapids, MI: Baker Academic.

[12] Notice in Acts 9:4 that at Paul's conversion he was made aware of the fact that Christ and His Body, His Church are inseparable (“And he said, “Who are you, Lord?” And he said, “I am Jesus, whom you are persecuting.” (Acts 9:5, ESV)

^[13] Fee, G. D. (2014). The First Epistle to the Corinthians. (N. B. Stonehouse, F. F. Bruce, G. D. Fee, & J. B. Green, Eds.) (Revised Edition., p. 671). Grand Rapids, MI; Cambridge, U.K.: William B. Eerdmans Publishing Company.

^[14] Garland, D. E. (2003). 1 Corinthians (p. 591). Grand Rapids, MI: Baker Academic.

[15] Carson, D. A.. Showing the Spirit: A Theological Exposition of 1 Corinthians, 12-14 (Kindle Locations 717-720). Baker Book Group - A. Kindle Edition