This response to Willis, Sumney, and MacDonald highlights and develops their key points. Reinforcing Willis’ reading of gift-reciprocity in Philippians, seen even in the self-giving (non-“taking”) of Christ (Phil 2.6-11), it is argued that Paul views gifts in Christ as operative simultaneously at two levels—gifts circulate among believers, but also come from God and are offered to God. Sumney’s reading of 2 Thessalonians is nuanced by connecting the language of “worth” to 1 Thess 2.12: the congruity between believers and the Kingdom of God is based on the agency of God and the prior gift of new life. Further reflection is offered on the perfection of “efficacy” and its possible range of meanings. Finally, MacDonald’s reading of Ephesians is affirmed with emphasis on the Christ-gift as the key to the cosmos; the Psalm-interpretation in Ephesians 4.7-10 clarifies how this gift permeates (“fills”) all reality, as manifested first in gifts within Christ’s body.

中文翻译：

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腓立比书、帖撒罗尼迦前书和以弗所书的恩赐与恩典：回应

对 Willis、Sumney 和 MacDonald 的这种回应突出并发展了他们的关键点。加强威利斯对腓立比书恩赐互惠的解读，即使在基督的自我给予（非“接受”）（腓 2.6-11）中也能看到，有人认为保罗认为基督里的恩赐在两个层面上同时起作用——恩赐在信徒之间流通，但也来自神，是献给神的。萨姆尼对帖撒罗尼迦前书 2 的阅读通过将“价值”的语言与帖撒罗尼迦前书 1 2.12 联系起来而变得微妙：信徒与上帝的国度之间的一致性是基于上帝的代理和新生命的先验恩赐。对“功效”的完善性及其可能的涵义范围进行了进一步的思考。最后，麦克唐纳对以弗所书的阅读得到肯定，强调基督的恩赐是通向宇宙的钥匙；以弗所书第 4 章的诗篇解释。