282
σύντροφος, καὶ Σαῦλος.
, ~ lot 2. λειτουργούντων δὲ αὐτῶν τῷ Κυρίῳ καὶ
na 2 > νηστευόντων, εἶπε TO Πνεῦμα τὸ "Άγιον, ᾽Αφορίσατε δή pot τόν τε
Βαρνάβαν καὶ τὸν Σαῦλον eis τὸ έργον ὃ προσκέκληµαι αὐτούς.
hood, pp. 159, 160, 166, 208. See further on the relation of the prophets and teachers in the Didaché ‘ Church,” Hastings’ B.D., i. 436, Bigg, Doctrine of the Twelve Apostles, p. 27; and on the relation of prophecy and teaching in the N.T., McGiffert, Apostolic Age, p. 528, Zockler, in ἴοεο.---τε« . « καὶ: a difficulty arises as to the force of these particles. It is urged that two groups are thus represented, the first three names forming one group (prophets), and the last two another group (teachers), so Ramsay (p. 65), Weiss, Holtzmann, Zéckler, Har- nack, Knabenbauer, and amongst older commentators Meyer and Alford; but on the other hand Wendt, so Nésgen, Felten, Hilgenfeld think that there is no such separation intended, as Paul himself later claims the prophetic gift (x Cor. xiv. 6), to which Zéckler would reply that at this time Paul might well be described as a teacher, his prophetic gift being more developed at a later date. Amongst recent English writers both Hort and Gore regard the term “prophets and teachers” as applying to all the five (so Page).—Zvpeov: nothing is known of him. Spitta would identify him with Simon of Cyrene, Matt. xxvii. 32, but the epithet Niger may have been given to distinguish him from others of the same name, and possibly from the Simon to whom Spitta τείετε. --- Λούκιος 6 K.: Zockler describes as ‘quite absurd” the attempt to identify him with Luke of the Acts. The names are quite different, and the identification has been supported on the ground that Cyrene was a famous school of medicine. This Lucius may have been one of the men of Cyrene, xi. 20, who first preached the Gospel at Antioch. Others have proposed to iden- tify him with the Lucius of Rom. xvi. 21. —Mavany: of the three names, as distinct from Barnabas and Paul, Blass says ig- noti rveliqui, and we cannot say more than this. For although Mark is de- scribed as σύντροφος of Herod the Te- trarch (Antipas), the description is still very indefinite. A.V. ‘brought up with,” R.V. ‘“foster- brother,” collactaneus, Vulgate. For an ingenious study on the name and the man see Plumptre, in loco, cf. also Wetstein and Zéckler. The name occurs in 1 Macc. i. 6, but the teading must apparently give place to
συνέκτροφοι. It is also found in 2 Macc. ix. 29, and once in the N.T. in the present passage. Deissmann, from the evidence of the inscriptions, regards it as a court title, and quotes amongst other places an inscription in Delos of the first half of the second century B.c., where Heliodorus is described as σύντροφος τοῦ βασιλέως Σελεύκου Φιλοπάτορος. So Manaen also might be described as a confidential friend of Herod Antipas, Bibelstudien, pp. 173, 178-181.—Zatdos, placed last probably because the others were older members of the Church. The position certainly does not mark the list as unhistorical; if the account came from the Apostle himself, the lowest place was eminently characteristic of him.
Ver. 2. λειτουργούντων: “as they ministered to the Lord,” A. and R. V., ministrantibus Domino, Vulgate. It would be difficult to find a more appro- priate rendering. On the one hand the word is habitually used in the LXX of the service of the priests and Levites (cf. Heb. viii. 2, x. 11), although it has a wider meaning as, ¢.g., when used to describe the service of Samuel to God, 1 Sam, ii. 18, ili. r, or of service to man, 1 Kings 1. 4, 15, 2 Chron. xvii. το, Ecclus. x. 25. Sotooin the N.T. it is used in the widest sense of those who aid others in their poverty, Rom. xv. 27 (cf. 2 Cor. ix, 12), Phil. ii. 25, 27, and also λειτουργία. τῆς πίστεως ὑμῶν, Phil. ii. 17, of the whole life of the Christian Society. But here the context, see on ver. 3 (cf. xiv. 23), seems to point to some special public religious service (Hort, Ecclesia, p. 63, but see also Ramsay’s rendering of the words, and Zéckler, in loco). In this early period λειτουργία could of course not be applied to the Eucharist alone, and the Romanist commentator Felten only goes so far as to say that a refer- ence to it cannot be excluded in the passage before us, and in this we may agree with him. At all events it seems somewhat arbitrary to explain Didaché, xv. I, where we have a parallel phrase, of the servicé of public worship, whilst in the passage before us the words are ex- plained of serving Christ whether by prayer or by instructing others concern- ing the way of salvation; so Grimm- Thayer. In each passage the verb should certainly be taken as referring to the