12.
the general idea of making ἄρτιος, /it, complete, is used in the sense of repairing literally (Matt. iv. 21; Mark i. 10), re- storing in a spiritual or disciplinary sense Gal. vi. 1), perfecting or making perfect Matt. xxi. 16; 1 Thess. iii, 10; 1 Pet. ν. το, etc.), and also in that of preparing, furnishing, equipping (Polyb., i., 47, 6; ν. ο τσι Ἠαι κ. 66: Luke vi, 40; Heb. x. 5, xi. 3, also Rom. ix. 22, with eis). The noun, therefore, may well have the meaning of equipment here.— eis ἔργον διακονίας : for the work of ministration. ἔργον has the simple sense of business—the work done in ministra- tion. διακονίας is taken by most in the specific sense of ministerial service, ser- vice of an official kind in the Church. But, while this is a very frequent use (ACE Τὸ. 25, XX.) 24, ΧΕΙ. τὸ; Rom. xi. 13, xii. 7, etc.), the word has also the more general sense of service (Heb. i. 14; 2 Tim. iv. 11). Its cognates δια- κονέω, διάκονος have also the same sense (Matt. xx. 28; Mark x. 45; John xii. 26; Acts xix, 22; Phil. 13; Col.i.25; 2 Cor. Vi. 4, xi. 15, etc.). It is quite legitimate, therefore, to give the noun here the non- official sense, if the contest points to that. This also is in harmony with the anarthrous διακονίας. --- eis οἰκοδομὴν τοῦ σώματος τοῦ Χριστοῦ: for the building up of the body of Christ. Cf. πρὸς οἰκοδομήν in iv. 29, and πρὸς οἰκοδομὴν τῆς ἐκκλησίας in τ Cor, xiv. 12. The two figures of the Church as a building and a body are combined here. But in what relation do these clauses stand to each other and to the ἔδωκε This is very differently put. Some take them to be three parallel or coordinate clauses dependent on ἔδωκε, as if=‘‘ Christ gave some as Apostles, and some as prophets, etc., with a view to these three things—the perfecting of the saints and the work of the ministry, and the edifying of the body of Christ. So sub- stantially Chrys., Theophy., Oec., Calv., Beng., ΚΙδΡ., etc., and the AV. To this it is objected that the eis ἔργον διακονίας would occupy an awkward position, and that the natural order would have been εἰς ἔργον διακονίας, πρὸς καταρτισμὸν, etc. With this sense of maladjustment of the clauses some (Grot., etc.) have even supposed a trajection. Others (Lachm., Harl., Tisch., Bleek, Hofm., Mey., Von Soden, ΕἸ]., Alf., Abb., etc.) take the second and third clauses, each introduced by eis, to be parallel to each other, and directly dependent on the ἔδωκε. They thus express the immediate object, while πρὸς καταρτισμὸν κ.τ.λ. denotes