330
pq Here onl
ἁγίων, εἰς " ἔργον Ἱδιακονίας,! εἰς "οἰκοδομὴν τοῦ "σώματος τοῦ
γ. . q=Rom. χί. "χριστοῦ, 13. "μέχρι " καταντήσωμεν 3 "οἱ ὃ "πάντες "εἰς τὴν I
r=Rom. xiv. 19, xv. 2; Paul only. Mark xiii. 30.
s=1 Cor. xii. 27; Col. ii. 17. u Acts xvi. 1; 1 Cor. xiv. 36 il, iii
I t Constr., here only; sea ; Phil. iii. 11 =Paul only. v1 Cor. x. 17
2Cor. v.10; Galv.14; Phil. ii. αι; Paul only; τὰ πάντα pa
‘Insert τῆς before διακονιας D*FG.
Ἕκαταντησομεν 44-8, 72, 113, 219, Chr. ; καταντησωμεν Clem., Orig., etc. ; καταν-
τησω FG, “or om. DFG, Clem.,, Orig.,.
this gift of prophecy included the predic- tion of events (Acts xi. 28, xxi, το), but its chief function was edification. The prophets were preachers or exhorters, to whom revelations of spiritual truth were imparted, and who spoke in the Spirit (ἐν πνεύματι; Eph. iii. 5; Apoc. i. 10), but not in ecstacy or as one in a trance (év ἐκστάσει, Acts x. 10, xxii. 17), Further, he was usually, if not always, itinerant. This order of prophets continued to have a place in the Church for a considerable period. Large mention is made of it in the Didaché, and in Eusebius, Hist. Eccles., v., 17, reference is made to Quad- ratus and Ammia in Philadelphia. This may take the order on to Hadrian’s time; cf. Selwyn, The Christian Prophets, and Gwatkin’s article in Hastings’ Dictionary of the Bible, ἵν., p. 127. See also on ii. 20 above.—rtovs δὲ εὐαγγελιστάς: and some as evangelists. In 1 Cor. xii. 28 the evangelist is not mentioned. Here he is distinguished from the Apostle and the prophet and named as the third in the order of Christ's gifts tothe Church, The εὐαγγελιστής is mentioned only twice again in the NT, vés., in Acts xxi. 8, where Philip, one of the seven deacons is so designated ; and 2 Tim. iv. 5, where Timothy is charged to “ do the work of an evangelist”. Like the prophets the evan- gelists were generally itinerant preachers or missionaries, though sometimes they had a stated place of abode or ministry. The term seems, therefore, to belong to the Pauline vocabulary. These evange- lists were inferior to the Apostles, assisting them or delegated by them, but without their authority. They had the gift (χάρ- topa) of the Spirit, as in the case of Timothy (1 Tim. iv. 14; 2 Tim. i. 6); but, if we may judge by Philip’s case (Acts viii. 5-18), they could not impart the Holy Ghost. Nor do they seem to have had the special revelations which were given to the prophets.—rovs
ποιμένας καὶ διδασκάλους: and some as pastors and teachers. The ποιμένες and διδάσκαλοι are distinguished from the
former orders as being connected with particular churches, resident and not mis- sionary or itinerant. The absence of the τοὺς δέ before διδασκάλους indicates also that the ποιμένες and the διδάσκαλοι were not two distinct orders, but desig- nations of the same men (cf, the πρεσβύ- τεροι οἵ ἐπίσκοποι ; Acts xx. 28; 1 Pet. ii. 25, ν. 2), in different functions, the former defining them according to their office of oversight, the latter according to their office of instruction and guidance. The ποιμήν would naturally also be a διδάσ- καλος; but there is not the same reason for supposing that every διδάσκαλος would also be a ποιμήν. Nothing is said here of πρεσβύτεροι, ἐπίσκοποι, διάκονοι, The absence of such official terms points per- haps to the comparatively early date of the Epistle.
Ver. 12. πρὸς τὸν κατα τῶν ἁγίων : with a view to the full equip- ment of the saints. The object with which Christ gave some men as Apostles, and some as prophets, etc., is now stated in a sentence consisting of three clauses. The precise construction and meaning of these clauses are by no means easy to determine. The main difficulty is the relation in which they stand to each other and to the preceding ἔδωκε. What that relation is will be best seen when the several terms have been examined, The sentence begins with πρός, but the two clauses which follow are introduced each by els. Little can be made, how- ever, of that. The nice distinctions of the classical period were not maintained in later Greek; and, while Paul’s use of prepositions is for the most part remark- ably precise, it is his habit to vary them, without any obvious difference in sense. Especially is this his way with those of kindred meaning and followed by the same case: cf. εἰς and πρός in Rom. iii. 25, and see Win.-Moult., pp. 512, 513. The noun κατα occurs only here in the NT; in 2 Cor. xiii. 9 we have κατάρτισις. The verb καταρτίζω which is found more frequently and expresses