Ver. 23. Χειροτονήσαντες δὲ αὐτοῖς πρεσβ., see above, x. 41, where the com- pound verb is used, “chosen of God,” ὑπὸ 8. The simple verb is only used here and in 2 Cor. viii. 19: lit., to elect by popular vote, by show of hands, but it is by no means a word of certain meaning, and came to be used, as Ramsay admits, in the sense of appointing or designating. Here evidently the word is not used in the literal sense given above, as Paul and Barnabas appoint, and that the idea of popular election did not necessarily belong to the word, at least in later Greek, is evident from Josephus, Ant., vi., 13, 9, τὸν ὑπὸ τοῦ Θεοῦ κεχειροτονηµένον βασιλέα: cf. xiii. 2, 2, Οἱ the appoint- ment of Jonathan as high priest by Alex- ander. On the later use of the word, of which there is no early trace, as referring to the stretching out of the bishop’s hands in the laying on of hands, cf,
22---25.
πεπιστεύκεισαν.
pe
24. καὶ διελθόντες τὴν Πισιδίαν, ἦλθον eis Nap-
φυλίαν: 25. kai λαλήσαντες ἐν Πέργῃ τὸν λόγον, κατέβησαν εἰς
1 εν Περγῃ SCBCDEHLP, so Lach., W.H. text, Rendall, Hilg.; εις την Π. ΝΑ
(without art.) 61, so Tisch., W.H. marg.,
Weiss, Wendt, Blass—the change of ev
into εις is quite inconceivable, so Weiss, who compares other frequent uses of εις as characteristic of Acts ii. 5, ix. 21 (Apostelgeschichte, p. 36).
“ Ordination” (Hatch, Dict. of Chr. Ant., ii. p. 1501 ff.). Blass takes the word here as καθιστάναι, and com- pares Titus i. 5, although he thinks that nothing is said here about the mode of election, and that the Church may have had some share in it. So too Ramsay compares the same passage, Titus 1. 5, and concludes that St. Paul doubtless followed there the same method which he followed here, a method in which the votes and voices of each congregation were considered, cf. 2 Cor. vill. 19. But the office to which Luke was appointed in 2 Cor., 1. c., was not an office which involved ordination, and we could not argue from it alone to the method of the appointment of elders in the passage before us. At the same time it may be fully admitted that the Church was not without some share in the election of the elders, and it must not be forgotten that, in the case of the Seven, the Church had elected, and the Apostles had or- dained, Acts vi. 3. In Clem. Rom., Cor., xliv., whilst the Apostles took care to secure that after their death distin- guished men should appoint presbyters and deacons, yet the latter were elected with the consent of the whole Church, and they were exposed, as it were, to the judgment of the Church (see on this voice of the Church, Moberly, Ministerial Priesthood, p. 89, and Gore, Church and the Ministry, p. 100 Π.). If we compare the language of Acts vi. 3, Tit. 1. 5, Clem. Rom., Cor., xlii., 4, xliv., 2, 3, and the use of the verb καθίστηµι in each, it would seem that the κατάστασις was through- out reserved to the Apostles or their re- presentatives, whilst the Church, if not always selecting, may at least be regarded as consenting, συνευδοκησάσης τῆς ἐκ. κλησίας πάσης, Clem. Rom., Μ. s., xliv., 3; see “Bishop” (Haddan), Dict. of Chr. Ant.,,i-, ps 213... But, further sin the passage before us it is not impossible that the choice as well as the ordination of the presbyters may be referred to Paul and Barnabas, cf. the pronoun αὐτοῖς: “having appointed for them,’ and in newly founded communities it was not unnatural that the Apostles should
exercise such choice and authority. On the use of the verb in the Didaché, Χν., I, and its compatibility with ordina- tion in accordance with Apostolic prac- tice and injunction, see Gore, Church and the Ministry, p. 281; and further, Church Quarterly Review, 42, p. 265 ff., on the strictures passed by Loening, Die Gemeindeverfassung, 61, 62.—«at’ ἐκκλη- σίαν, “in every Church,” distributive, ii. 46, v. 42, cf. Titusi. 5, Clem. Rom., Cor., xlii., 4. On the spread of Christianity in Asia Minor see additional note at end of chapter.—mpooevé. μετὰ νησ.: Ram- say, St, Paul, p. 122, speaks of the solemn prayer and fasting which accompanied the appointment of the elders, and of this meeting and rite of fasting, as the form permanently observed, cf. xiii. 1-3. The two participles χειροτ. and προσευξ. evidently refer to the appointment, and not to the subsequent commendation. See also Harnack, Proleg. to Didaché, p. 148; and on the other hand, Overbeck, Wendt, Weiss, Zéckler.—wapéOevro, xx. 32, cf. Luke xii. 48, xxiii. 46, 1 Pet. iv. το, cf. 1 Tim. i. 18, 2 Tim. ii. 2 (in no parallel sense in the other Evangelists). In the first three passages above used as here of solemn committal to God; also of giving into another’s charge or keeping, cf. παραθήκη, 1 Tim. vi. 20, 2 Tim. i. 12, 14. In classical Greek of money or property entrusted toone’scare. In Tobit x. 12 (cf. i. 14, iv. I, 20) both verb and noun are found together, παρατίθεµαί σοι τὴν θυγατέρα pov ἐν παραθήκῃ S (see Hatch and Redpath).—airots may refer to the believers in general, cf. Hort, Ecclesia, p. 66.---τῷ Κ., 1.ε., Christ, as the πιστεύω indicates: the phrase mor. εἰς, or ἐπί τινα, is peculiarly Christian, cf. Lightfoot on Gal. ii. 16.