During the current discussions regarding leadership roles within the church, one area often referenced is that of an apostle.^[1] What is an apostle? what are the qualifications? Is an apostle ordained to an office, or is it an inner calling manifested in a Spiritual Gift or both? What relevance is the apostle in the church today, and is the office or gift of apostle gender specific, or inclusive? The object of this article is to come to some initial conclusions regarding this type of ministry.

Statistical Findings

The Greek word for apostle is apostolos.^[2] Apostolos is used 81 times in the N.T. It is used only once each in Matthew and Mark, six in Luke and 30 in Acts. Except for four references in Jude and Revelation, the remaining 38 references are found in Paul’s writings.

Etymology

Originally, the Greek word for apostle, apostolos, was used as an adjective.^[3] Initially it denoted the dispatch of a “fleet (or army) on a military expedition.”^[4] Later, it came to be applied to “the fleet itself and acquired the meaning of a naval expedition.”^{^[5]} Finally, it referred to a “group of men sent out for a particular purpose, e.g., an army . . . [or a] band of colonists.”^{^[6]} In Cynic-Stoic philosophy, it is a “technical term for commissioning and authorizing by a deity.”^{^[7]} And in Greek culture, an apostle was known as “the champion of one religion"--missionaries for “religious propaganda.”^{^[8]} When looking at Jewish literature, the term apostolos was “not widely used. . . [and] the term appears only twice in Josephus.”^{^[9]}

Word Group

The broader word group of which apostolos is associated, includes the verb apostello. “The frequency of apostello reflects the importance of being commissioned.”^{^[10]} “The noun apostole derives its meaning from apostello, and it describes the office of an apostle (apostolate), or the act of sending rather than the thing sent. In secular usage it was a noun of action used for the sending of ships, the shooting of a missile, and the sending of a mummy. It also described the sending of an expedition.”^{^[11]}

Lexical Meanings

The meanings for apostolos in First Century Greek were:

1) One sent forth (apo, from stello- to send)^{^[12]}, ambassador^{^[13]}, delegate^{^[14]}, agent^{^[15]}, envoy^{^[16]}, any messenger^{^[17]}-in a general sense- anyone sent^{^[18]} (on a mission^{^[19]}, service^{^[20]}, business^{^[21]}, assignment^{^[22]} or errand^{^[23]}), bearer of a commission^{^[24]}, represent another person some way.^{^[25]}

2 ) Fleet, an expedition,^{^[26]} sea-faring and military expeditions^{^[27]}.

Interestingly, in the N.T. apostolos never means the act of sending. It “always denotes a man who is sent, and sent with full authority.”^{^[28]} New Testament theologian Gerhard Kittel has commented that apostolos is a “commissioned representative of a congregation. . . [and] a bearer of the NT message.”^{^[29]}

Pre-Eminent Apostle: Jesus Christ

The first mention of an apostle in the New Testament is in the life of Jesus Himself. In His final prayer, Jesus declared that the Father had “sent”^{^[30]} Him. Throughout His life He had “manifested” the Father’s name,^{^[31]} “glorified” Him on earth^{^[32]} and represented Him so perfectly that when seeing Him, you saw “the Father.”^{^[33]} Jesus was sent as an Ambassador and Delegate of the Father. He was truly the first apostle, not only in time but in primacy. In fact, Hebrews makes this clear when it describes Him as “the Apostle and High priest of our profession.”^{^[34]} New Testament scholar Don Dent has noted that “before He sent out His own apostles, Jesus was Himself God’s apostle to the world. . . Jesus did not ask His apostles to do anything that He Himself had not already done.“^{^[35]} Therefore, when we consider the N.T. evidence for apostolos, we start with the Pattern for all others--Jesus Christ.

PHASE ONE: The Twelve

Jesus choose twelve men from those who followed Him, and named them apostles (“whom he also named apostles“^{^[36]}). Ellen White comments on the reason why Jesus did this, “that He might send them forth as His witnesses, to declare to the world what they had seen and heard of Him.”^{^[37]} Later, Jesus “sent”^{^[38]} His apostles on a missionary tour, for the purpose of proclaiming “the kingdom of God,”^{^[39]} “healing the sick,”^{^[40]} and “preaching the gospel.”^{^[41]} The criteria for belonging to this elite group was:

1) They must be with Jesus to witness His ministry^{^[42]}- “beginning from the baptism of John,” His ascension and “resurrection.”^{^[43]}

2) They would be “sent out to preach.”^{^[44]}

3) They were to “have power to heal the sick and cast out devils.”^{^[45]}

The Twelve continued to intact after Pentecost^{^[46]}, but their mission shifted from being Ambassadors of Christ on earth, to the risen Christ in Heaven. The success of their mission was a result of two primary factors: first, they had been empowered by the Holy Spirit at Pentecost, second, they had been direct witnesses of Jesus’ ministry and learners of His teachings. The combination of these two factors enabled them “with great power” to give “witness of the resurrection of the Lord.”^{^[47]} The Twelve had been trained and experienced in entering new places to prepare the way for the Jesus to enter, as a result they played a critical role in leading a movement that was spreading out from Jerusalem.^{^[48]}

PHASE TWO: Office of Apostle

After the resurrection and ascension of Jesus, the disciples were no longer in training. While Christ was with them personally, they were simply referred to as apostles. In Acts 1:25, the disciples prayed that God would show them who should take Judas’ position, that “he may take part of this ministry and apostleship (apostole). . .” (KJV). This is the first instance that the work and role of the apostles was referred to as an office or an organized function. The word “apostleship” (apostole) has three basic meanings:

1) Sending away, sending off (of troops^{^[49]}),^{^[50]} dispatching,^{^[51]} expedition of ships^{^[52]}, mission,^{^[53]} expedition^{^[54]}

2) Discharge, dismissal,^{^[55]} release^{^[56]}

3) Office of Apostle,^{^[57]} apostleship,^{^[58]} office of Apostolate,^{^[59]} special role of elite Ambassadorship,^{^[60]} office of one sent,^{^[61]} office of a special emissary.^{^[62]}

The first two definitions of “apostole” don’t seem to fit the context of Acts 1:25, since it is referring to a collective group or company of people. In commenting on Judas’ fall, the disciples recognized that he had left their assembly (Acts 1:25- “. . . apostleship, from which Judas by transgression fell“), thus the reference to an office. This office of The Twelve was a singular, non-repeatable ministry in the history of the church. Ellen White comments that “their office was the most important to which human beings had ever been called, and was second only to that of Christ Himself.”^{^[63]} They had been commissioned by Jesus as direct witnesses of His life. Ellen White seems to confirm this understanding when she wrote that “the twelve were called to the apostolate.”^{^[64]}

Interestingly, when The Twelve are mentioned in the N.T., the context contains words or phrases which identifies them^{^[65]}. When apostolos is referring to The Twelve, the following indicators confirm their identity: 1) the number twelve, 2) the specific names of the twelve (“Peter,” “John,” etc.), 3) Jesus in person, while He walked on earth, 4) the definite article preceding the word apostles ("THE Apostles"- Gr.-tous, tois, ton apostolos), and 5) the context (Acts 1:2- “He had chosen”; Acts 4:33- “witness to the resurrection”; 2 Pet. 3:2- “apostles of the Lord”, etc.). When one or any of these contextual markers are present, Scripture is signaling that the passage is only referring to this special office of the twelve apostles.

PHASE THREE: Paul and companions^{^[66]}

The expansion of the ministry of “apostolos” is seen in the work of Paul and his companions, Barnabas and Silas. “Paul was an apostle . . . because Jesus commissioned and sent him to accomplish His purpose. His commission was divine, because Jesus chose and sent him.”^{^[67]} “Galatians 1:1 makes it clear that Paul’s apostleship was not based on any human mediator, but was divinely authorized.”^{^[68]} Paul uses apostolos fourteen times for himself alone.^{^[69]}

There came a point, after Paul had been working for about one year, that both he and Barnabas were ordained as special messengers to the Gentiles. “The Holy Spirit said, ‘Separate Me Barnabas and Saul for the work I have called them.’ When they had fasted and prayed, and laid their hands on them, they sent them away” (Acts 13:2,3). Ellen White comments on this incident, “before being sent forth as missionaries to the heathen world [they] were solemnly dedicated to God by fasting and prayer and the laying on of hands.”^{^[70]}

Interestingly, Paul and Barnabas were called “missionaries” in this passage. This seems to be the modern equivalent of the word “apostolos." Paul references this “rite” later when he declares “I am ordained (KJV- set, put- footnote- not making a case for the meaning of ord.) a preacher and an apostle.”^{^[71]} It was at this point that Paul considered himself an apostle. Again, Ellen White comments on this incident, “Paul regarded the occasion of his formal ordination as marking the beginning of a new and important epoch in his lifework. It was from the time of this solemn ceremony, when, just before he was to depart on his first missionary Journey . . . that he afterward dated the beginning of his apostleship in the Christian church.”^{^[72]}

From this time onward, Paul introduces himself as an apostle,^{^[73]} and more specifically “an apostle to the Gentiles.”^{^[74]} His apostleship^{^[75]} appears to be specialized and singular, just as the office of the twelve was. In an apparent paradox, he calls himself “the least of the apostles, not worthy to be called an apostle,”^{^[76]} and yet asserts that he was “not inferior to the most eminent apostles.”^{^[77]} He basically declared that although his role as an apostle was different than the twelve, in taking the Gospel Commission to the Gentiles,he was not inferior to them.^{^[78]} The office of apostle (apostole) also applies to Paul and his companions. He refers to this three times in his own ministry: “we have received . . . Apostleship,”^{^[79]} “the seal of my apostleship,”^{^[80]} “Peter to the apostleship.”^{^[81]}

Interestingly, Luke calls Paul and Barnabas apostles “only after they go on their first missionary journey.“^{^[82]} It was when Paul and Barnabas were fulfilling the Great Commission that they were considered apostolos. They were on an “equal footing with the prominent apostles, but with a different sphere of ministry.”^{^[83]} Paul personally recruited both Silas and Timothy to join his missionary team, and their ministry functioned under his leadership (Acts 15:40-16:3). The fulfillment of the Gospel Commission through the labors of Paul, Barnabas, and his companions^{^[84]} completed this “phase” of the role of apostolos.

First Thess. 2:6-7 refers to Paul, Silvanus (Silas) and Timothy as apostolos. The most straightforward reading is that these three men were foundational as a “planting team” bringing the gospel to this city. “Paul considered Silas and Timothy to be apostles in close association with his own apostleship. Paul considered those who worked with him preaching the gospel and establishing new churches to be apostles of Christ.”^{^[85]}

PHASE FOUR: The Gift of Apostle

A shift in the biblical meaning of apostles took place after the initial establishment of churches. Up until this time the term apostolos was limited to those God had directly commissioned or ordained to fulfill the initial phase of the Gospel Commission. After the twelve, Paul and others had established churches, the apostolos became a spiritual gift through the agency of the Holy Spirit. It was no longer limited to the early church founders, but rather, those whom God gifted to be missionaries from the established churches. Ellen White explains:

Later in the history of the early Church, when in various parts of the world many groups of believers had been formed into churches, the organization of the church was further perfected. . . Some were endowed by the Holy Spirit with Special Gifts ‘and God has set some in the church, first apostles, secondarily prophets, thirdly teachers . . .’ [1 Cor. 12:28 quoted]. (my emphasis)^{^[86]}

Therefore, when the N.T. refers to the “Gift of Apostolos”- it seems to refer to the time after the initial establishment of churches had taken place (by the twelve, Paul, Barnabas, etc.), and the need for missionaries to be sent out from them was needed. Apostles have been needed in all ages and in all times since the apostolate closed in the first century. “Apostles are the first in a sequence of persons who build the church. . . [and] there is every indication that the gift was intended to be on-going.”^{^[87]} “Apostles lay the foundation of the church. Their ministry focuses on the initial stage of church planting. This work can be strenuous and ‘dirty’ and often forgotten by those who come in later stages, but the apostle is critical in establishing the strong base and general pattern for the church within a specific geographic or ethno-linguistic boundary.”^{^[88]} “Paul makes a careful distinction between their function as apostles and the calling as apostles of Christ to plant churches among the nations, by adding the modifier- ‘apostles OF CHRIST,’ ‘apostles OF THE CHURCHES’ or ‘apostles BEFORE ME.’”^{^[89]}

The debate regarding the ongoing role of apostles centers around whether Paul was teaching that missionary apostles are an on-going gift (1 Cor. 12:28 and Eph. 4:11), or whether he meant the unique ministries of eyewitnesses and specifically commissioned apostles. “The context of each passage seems to imply an on-going gift. The gift list in 1 Cor. 12 is in a chapter that emphasizes the diversity of gifts; the Body of Christ is not complete without all of them. If Paul assumed that apostles were not an on-going gift to the church, it seems incongruent with the basic argument of the chapter.”^{^[90]} The gifts mentioned in Ephesians 4:11 are given for the purpose of “equipping the saints to build up the church until we all attain to the fullness of Christ.”^{^[91]}

New Testament scholar Harold Hoehner has stated, “apostle [in Eph. 4:11, 1 Cor. 12:28] refers to . . . the gift of apostle. There were people in addition to the original twelve who had not been with Jesus in His ministry and did not witness His resurrection but who are listed as apostles. . . It seems the main function of an apostle is to establish churches in areas that have not been reached by others.”^{^[92]} Ephesians 4:11 teaches that the gift of Apostle is given until the Second Coming.^{^[93]}

Apostles are the first gift, though we should understand this as a priority of sequence rather than of status. In practical terms, the other gifts are on hold until apostle has planted the new church. As a “Gift of the Spirit”--“the church does not ‘raise up’ its apostles, but responds to the apostolic witness.”^{^[94]} Scholar David Garland notes: “Apostles appear first as the founders of the church communities.”^{^[95]}

Conclusion

This brief survey of apostolos highlights the fact that “New Testament writers, and especially Paul, did not limit the use of apostolos to eyewitnesses. . . He viewed the apostles primarily as those who were commissioned for spreading the faith. . . And Paul’s basic concept when using the word is the missionary role of church planting.”^{^[96]}

Apostolos has an evolving meaning in the New Testament. As was suggested, it goes through four general phases: Phase One: The Twelve- chosen by Jesus as His special witnesses of His Ministry from His baptism to His ascension; Phase Two: After Jesus ascension, their “training” had been completed, and they filled the office of the apostle. Their mission was to initiate and spread the Gospel Commission Jesus gave in Matt. 28, especially to the Jews; Phase Three: was seen in the ministry and office of Paul and his companions, in taking the gospel to the Gentiles, and planting churches throughout Asia and Asia Minor; Phase Four: represented a shift from an office to a spiritual gift. As delineated in 1 Cor. 12 and Eph. 4, the gift of apostle is gender inclusive, and based on an inner calling from God to a ministry of His choosing. “Apostles include men and women and children called and sent by God to fulfill the Great Commission through planting churches in pioneer areas.”^{^[97]} Therefore, it is not gender or age specific, but Spirit inspired and commissioned.

Reflections

Our understanding of the on-going role of apostles has several implications for our mission work in the modern church. The following application of the New Testament “Gift of Apostles” is worth noting:

1) Present day missionaries who proclaim the gospel and plant churches where Christ is not known, fulfill the same function as missionary apostles in the New Testament. While not all overseas ministry is apostolic in this sense, missions in every generation should prioritize this foundational role of apostles.

2 ) Mission work should develop with apostles as the base because they are God’s gift to lay the foundation of the church. Mission practice that is not built on apostles will likely have an inadequate foundation.

3 ) Apostles come from the churches, but the New Testament emphasizes that churches come from apostles.

4 ) The biblical model for the partnership of established churches with the work of apostles includes commissioning and releasing those who are called by God, hearing and affirming reports of what God is doing in pioneer areas, contributing to the financial support of apostles working in foreign lands.

5 ) When we view the apostle concept in terms of a spiritual gift fulfilled in a function, rather than an ecclesiastical office- we understand that “Apostleship” is not tied to a status, but to a task.^{^[98]}

Footnotes ^{^[1]} Doug Batchelor, (Taken from An open letter from Doug Batchelor regarding the response to his sermon) Women’s Ordination:

A Biblical Prospective” On February 6, 2010, I presented a message to my home church in Sacramento, California. While Jesus engaged women to share the gospel, He called only men to serve in the capacity of apostle. When Judas died, his replacement was chosen from among men (Mark 3:14; Acts 1:21). This is just the beginning of the evidence.” http://www.womenministrytruth.com/portals/7/documents/An-Open-Letter-From-Pastor-Doug-Batchelor.pdf

Stephen Bohr--“Who intentionally chose 12 male apostles when there were women able in ministry that could have been chosen as well? Who chose to place the names of 12 males on the gates of the New Jerusalem and 12 males on the foundations of the city?” http://secretsunsealed.org/Downloads/newsletter2Q12web.pdf

Randy Roberts--“And Junia was identified by Paul as a leading apostle. Women filled every leadership role you can imagine.” http://session.adventistfaith.org/roberts-edited

^{^[2]} In the textus receptus

^{^[3]} Plat. Ep., VII, 346a; referenced in Kittel, Ibid, p. 407

^{^[4]} Kittel, Ibid, p. 407

^{^[5]} Kittel, Ibid, p. 407

^{^[6]} Kittel, Ibid, p. 407

^{^[7]} Kittel, Ibid, p. 409

^{^[8]} Kittel, Ibid, 411

^{^[9]} Kittel, Ibid, 411

^{^[10]} Don Dent, The Ongoing Role of Apostles in Missions: The Forgotten Foundation, p. 31

^{^[11]} Karl Rengstorf, “Apostello, exapostello, apostolos, pseudapostolos, apostole.” TDNT, ed. Gerhard Kittle, 1:398-446

The word appears four times in the New Testament (Acts 1:25; Rom. 1:5; 1 Cor. 9:2; Gal. 2:8)

^{^[12]} W.E. Vine; Expository Dictionary of N.T. Words

^{^[13]} Hermann Cremer, Biblico-Theological Lexicon of the New Testament

^{^[14]} Joseph H. Thayer; Thayer’s Greek-English Lexicon of the New Testament

^{^[15]} S. Bagster, The Analytical Greek Lexicon

^{^[16]} Walter Bauer, Greek-English Lexicon

^{^[17]} Edward Robinson, Greek and English Lexicon of the New Testament

E.W. Bullinger; Critical Lexicon and Concordance to the English and Greek N.T. George Berry; Greek-English Lexicon

^{^[18]} Hermann Cremer, Biblico-Theological Lexicon of the New Testament

^{^[19]} George Abbott-Smith, A Manual Greek Lexicon of the New Testament

^{^[20]} Henry George Liddell & Robert Scott; A Greek-English Lexicon

^{^[21]} Samuel C. Loveland; A Greek Lexicon: Adapted to the N.T.: with English Definitions

^{^[22]} Frederick William Danker, The Concise Greek-English Lexicon of the New Testament

^{^[23]} Samuel C. Loveland; A Greek Lexicon: Adapted to the N.T.: with English Definitions

^{^[24]} S. Bagster, The Analytical Greek Lexicon

^{^[25]} Alexander Souter; A pocket Lexicon to the Greek N.T.

^{^[26]} George Abbott-Smith, A Manual Greek Lexicon of the New Testament

Theologian Gerhard Kittel has noted- “Only occasionally in the Gk. Field does apostolos have a meaning related or apparently related ot that which it bears in the NT. . . In the older period apostolos is one of the special terms bound up with sea-faring, and more particularly with military expeditions; it almost a technical political term in this sense.”

(Gerhard Kittel, Theological Dictionary of the New Testament, Vol. 1, p. 407)

^{^[27]} In the older period apostolos is one of the special terms bound up with sea-faring, and more particularly with military expeditions; it almost a technical political term in this sense. (Gerhard Kittel, Theological Dictionary of the New Testament, Vol. 1, p. 407)

^{^[28]} Throughout the NT the word is used only of men, although according to the course of things women might also have been called apostles. Yet this would have been a self-contradiction, since it is a legal term and women have very restricted legal competence in Judaism. (Kittel, Ibid, p. 421)

^{^[29]} Kittel, Ibid, 422

^{^[30]} John 17:21,25

^{^[31]} John 17:6

^{^[32]} John 17:4

^{^[33]} John 14:9

^{^[34]} Heb. 2:18

^{^[35]} Dent, Ibid, p. 34

^{^[36]} Matt. 10:2

^{^[37]} EG White, Desire of Ages, 291

^{^[38]} Luke 9:2

^{^[39]} Luke 9:2

^{^[40]} Luke 9:2

^{^[41]} Luke 9:6

^{^[42]} Mark 3:14

^{^[43]} Acts 1:22

^{^[44]} Acts 3:14

^{^[45]} Acts 3:14

^{^[46]} Mathias replaced Judas- Acts 1:25,26

^{^[47]} Acts 4:31

^{^[48]} Dent, Ibid, p. 37

^{^[49]} W. Bauer, Gr./Eng. Lexicon of the N.T.

^{^[50]} Abbott-Smith, Gr. Lexicon of the N.T., Thayers, Gr..Eng. Lex. Of the N.T., E.W. Bullinger, Critical Lexicon & Concordance to the Greek N.T., Henry Liddell & Robert Scott, Greek English Lexicon

^{^[51]} Cremer, Biblico-Theological Dict. Of Gr. N.T.

^{^[52]} Ed. Robinson, Gr. & Eng. Lexicon of the N.T., Frederick Danker, Concise Gk/Eng. Lex. Of the N.T.

^{^[53]} Tyro’s Greek/English Lexicon

^{^[54]} S. Bagster, Analytical Gr. N.T., W. Perschbacher, New Analytical Greek Lexicon

^{^[55]} Abbott-Smith, Liddell & Scott, Ibid

^{^[56]} Thayers, Ibid

^{^[57]} Abbott-Smith, Robinson, Cremer, Perschbacher, Bullinger

^{^[58]} Tyro, Abbott-Smith, Robinson, Cremer, Thayer, Perschbacher, Danker

^{^[59]} Thayer, Ibid

^{^[60]} Danker, Ibid

^{^[61]} Bagster, Ibid

^{^[62]} Bauer , Ibid

^{^[63]} Desire of Ages, 291

^{^[64]} Desire of Ages, 290

^{^[65]} The exception is when Paul is mentioned. The Definite article is used for him as well.

^{^[66]} 1 Thess 1:1 identifies Paul, Silvanus and Timothy as the authors of 1 Thessalonians.

1.2. The man identified as Silvanus (Greek = Silouanos) in 1 Thess 1:1 as one of the authors of the letter is the same man known as Silas (Silas) in the Book of Acts. This is obvious from the fact that the movements of "Silvanus" in Paul's letters (1 Thess 1:1; 2 Thess 1:1; 2 Cor 1:19; see 1 Pet 5:12) coincide with those of "Silas" in the Book of Acts (Acts 15:22, 27, 32 (34), 40; 16:19, 25, 29; 17:4, 10, 14, 15; 18:5). This man's given name was Silas, which was a Jewish name (see Josephus, War 2.520; 3.11, 20; Ant. 14.40; 18.204; Life 89-90, 272; t. Ber. 2.10); he took a similar sounding Roman name, Silvanus, presumably in order to facilitate his evangelistic work. http://www.abu.nb.ca/courses/ntintro/1thess.htm

^{^[67]} Dent, Ibid, p. 39

^{^[68]} Dent, Ibid, p. 39

^{^[69]} Rom. 1:1; 11:13; 1 Cor. 1:1, 9:1,2; 2 Cor. 1:1; Gal. 1:1; Eph. 1:1; Col. 1:1; 1 Tim. 1:1; 2:7; 2 Tim. 1:1,11; Tit. 1:1

^{^[70]} RH 5/11/11

^{^[71]} 1 Ti. 2:7; 2 Ti. 1:11

^{^[72]} The Review and Herald, May 11, 1911

“Paul regarded his ordination as marking a new epoch in his life. From this time he afterward dated the beginning of his apostleship.” (Trials to Triumph, 87)

^{^[73]}1 Cor. 1:1; 2 Cor. 1:1; Gal. 1:1; Eph. 1:1; Col. 1:1; 1 Ti. 1:1; 2 Ti 1:1; Tit. 1:1

^{^[74]} Rom. 11:13

^{^[75]} 1 Cor. 9:

^{^[76]} 1 Cor. 15:9

^{^[77]} 2 Cor. 11:5- “most eminent” most likely referring to the Twelve Apostles.

^{^[78]} It was not to exalt self, but to magnify the grace of God, that Paul thus presented to those who were denying his apostleship, proof that he was “not a whit behind the very chiefest apostles.” 2 Corinthians 11:5. Those who sought to belittle his calling and his work were fighting against Christ, whose grace and power were manifested through Paul. The apostle was forced, by the opposition of his enemies, to take a decided stand in maintaining his position and authority. (AA 388)

^{^[79]} Rom. 1:5

^{^[80]} 1 Cor. 9:2

^{^[81]} Gal. 2:8

^{^[82]} Acts 4:36 and 9:27

^{^[83]} F.F. Bruce, Paul: Apostle of the Heart Set Free, 12

^{^[84]} Silas and Timothy according to Col. 1:23.

^{^[85]} Dent, Ibid, p. 53

^{^[86]} Ellen G. White, Acts of the Apostles, p. 91, 92

^{^[87]} Dent, Ibid, p. 64

^{^[88]} Dent, Ibid, p. 64

^{^[89]} Ellis, E. Earle, “Paul and his co-workers,” p. 445

^{^[90]} Crag S. Keener, Gift and Giver, p. 105

^{^[91]} Dent, Ibid, p. 58

^{^[92]} Harold Hoehner, “Ephesians, An Exegetical Commentary,” p. 541

^{^[93]} Craig S. Keener, Gift and Giver, p. 128

^{^[94]} Anthony Thiselton, The First Epistle to the Corinthians: A Commentary on the Greek Text, p. 1014

^{^[95]} David E. Garland, 2 Corinthians, p. 59

^{^[96]} Dent, Ibid, p. 5

^{^[97]} Dent, Ibid, p. 6

^{^[98]} Adapted from Dent, Ibid, p. 64,65