281
XIII. 1. ἨΣΑΝ δέ ties} ἐν ᾽Αντιοχεία κατὰ τὴν οὖσαν ἐκκλησίαν προφῆται καὶ διδάσκαλοι, 6 τε” Βαρνάβας καὶ Συμεὼν ὁ καλούμενος (Νίγερ, καὶ Λούκιος 6 Κυρηναῖος, Μαναήν τε Ηρώδου τοῦ τετράρχου
1 τινες om. NABD 6τ, Vulg., Syr. Pesh., Sah., Boh., Aeth., so Tisch., W.H., Ε.Ν.,
Welss, Wendt.
° For o te D, Vulg. read ev ots, and before Κυρ. D omits o—Blass, ‘‘ recte,” but there may have been some other Lucius from whom this one was distinguished. «Σαυλος, Par. reads Παυλος, so in ver. 2, and Blass in B; see on xii. 25.
only between the death of the persecutor and the growth of the Word, but also between the persecution and the vitality of the Church.—nigave καὶ ἐπληθ. im- perfects, marking the continuous growth in spite of all obstacles ; cf. Luke viii. 11, Matt. xiii. 32, 2 Cor. ix. ro.
Ver. 25. ὑπέστρεψαν ἐξ Ἱ., see critical notes, and Ramsay, St. Paul, pp. 63, 64, and note on xxii. 17, below.—Anp. τὴν
εδιακ.; if the visit extended over as long a period as Ramsay believes, vzz., from the time when the failure of harvest in 46 turned scarcity into famine until the be- ginning of 47 (u. s., pp. 51, 63), no doubt the delegates could not have simply de- livered a sum of money to the elders, but would have administered the relief (not money), and carried a personal message of cheer to the distressed (Ramsay, p. 49 ff., x. s.),and so have “ fulfilled’’ their min- istry. But the word διακονία does not of necessity involve this personal and con- tinuous ministration, ¢.g., cf. Rom. xv. 31, where St. Paul uses the word of the money collection brought by him to Jerusalem for the poor, a passage in which the Western gloss is δωροφορία, cf. Rom. xv. 25, 2 Cor. viii. 4, ix. I, 12, 13. Grimm writes that the word is used -of those who succour need by either col- lecting or bestowing benefactions; see further, Expositor, March and July, 1896 (Ramsay), April, 1896 (Sanday), also Hort, Ecclesia, p. 206, and above on xi. 29. ---Σαῦλος, see critical notes for Western
-addition. — συµπαραλαβόντες, cf. xv. 37, 38, ef bringing as a companion in N.T., only once elsewhere in same sense, Gal. ii. 1. (cf. 3 Macc. i. 1). This incidental notice of John Mark may well emphasise the fact that he was taken with Paul and Barnabas as a supernu- merary, and to mark his secondary char- acter as compared with them. In view
~of subsequent events, it would be impor-
“tant to make this clear by introducing him in a way which showed that he was
“not essential to the expedition, Ramsay,
St. Paul, pp. 71, 170, 177; cf. Xv. 37, 40.
CnHapPTERS XIII.-X1V. First Missionary
Fourney of St. Paul.—On the unity of xiii. and xiv. with the rest of the book see ad- ditional note at end of chap. xiv.—Ver. 1. κατὰ τὴν οὖσαν ἐκκ.: the word οὖσαν may well be used here, as the participle of εἰμί is often used in Acts to introduce some technical phrase, or some term marked out as having a technical force, cf. ν. 17, xiv. 13, Xxvili. 17, So that a new stage in the history of the Christians at Antioch is marked—no longer a mere congregation, but “the Church that was there”” (Ramsay, Church in the R. E., p- 52). So also Weiss, in loco; οὖσαν stands in contrast to xi. 21-26: there was no longer a mere company of believers at Antioch, but a Church.—éy Α.: Blass maintains that the order of words as compared with the mention of the Church in Jerusalem, xi. 22, emphasises the fact that Antioch is the starting-point of the succeeding missionary enterprise, and is named first, and so distinctively set before men’s «Υε5.-- προφῆται καὶ διδάσ- καλοι, see above on xi. 27. From 1 Cor. xii. 28 it would seem that in Corinth at all events not all teachers were prophets, although in a sense all prophets were teachers, in so far as they edified the Church. The two gifts might be united in the same person as in Paul himself, Gal. ii. 2, 2 Cor. xii, 1 (Zéckler), In Ephes. iv. 11, as in 1 Cor. xii. 28, Apostles stand first in the Church, Prophets next, and after them Teachers. But whilst it is quite possible to regard the account of the gift of προφητεία in 1 Cor. xii.-xiv. as expressing ‘inspiration’ rather than ‘* official character,” this does not detract from the pre-eminent honour and impor- tance assigned to the prophets and teachers at Antioch. Their position is such and their powers are such in the description before us that they might fairly be described as “‘ presbyters,”’ whose official position was enhanced by the possession of a special gift, ‘the pro- phecy” of the New Testament, “ pres- byters’ who like those in 1 Tim. v. 17 might also be described as κοπιῶντες ἐν διδασκαλίᾳ, Moberly, Ministerial Priest-