| || |The Berean Expositor
Volume 11 - Page 26 of 161 Index | Zoom | |
French book therefore a male, and must we speak of "him" and "his"? The truth is that
the "word", and not the "thing" named, is feminine or masculine; so with the Greek. The
same argument that would prove the Church to be feminine would prove the Spirit to be
Let us look at a few examples of feminine words, kephalē is feminine; this word is
translated "head" in Eph. 1: 22, but this does not in any sense imply that the head of the
Church is a female, "and gave HIM (MASCULINE) to be HEAD (feminine) over all
things to the CHURCH (feminine) which is His BODY (neuter)". In Eph. 2: 1 we have
"trespasses and sins". "Sins" is feminine; does this imply that only women are guilty of
"sins"? In Eph. 2: 3 we read of the "lusts of the flesh"; the word "flesh" is feminine,
whether used of male or female. "Wrath" in the same verse is feminine also, so also is
"love" in verse 4, and "grace" in verse 7. When Christ said, "I am the true VINE", the
word used is feminine; when the Lord said, "I am the DOOR", the word again is
feminine. The word graphē ("Scripture") is feminine, while the "law" (nomos) is
We will not multiply instances of that which is patent to those having the most casual
acquaintance with language. We can only regret that such examples of "a little
knowledge" should still be found, as that quoted above. The title of the Church as either
the Bride, or the Body, has no connection with the etymological or grammatical
requirements of the word ecclesia, but is a subject of revelation. The question of the use
of the "body" in I Corinthians we will deal with in a separate paper.
"The Body" in I Corinthians.
pp. 40 - 43
It is our belief that the Church of the One Body is peculiar to the revelation of the
prison epistles (Ephesians, Philippians and Colossians), and that before the dispensation
of the mystery the Church was not the "One Body". We certainly find references to the
body in I Corinthians, and as some of our readers are not clear about the subject we
propose to consider it here.
The passage to which reference is made is I Cor. 12: This chapter, together with 13:
and 14:, is "concerning spiritual gifts". First of all the apostle divides his subject into
two distinct sections:--
1. The spiritual gifts emanating from evil sources (12: 2, 3).
2. The spiritual gifts emanating from the Divine source (12: 4-11).
Looking at the second part we observe that it is sub-divided into three groups:--
1. There are diversities of gifts, but the same SPIRIT.
2. There are differences of administrations, but the same LORD.
3. There are diversities of operations, but the same GOD (12: 4-6).