^{page 437 note 1} The term does occur in Pauline letters. The closest approximation is τέκνον, an appellation given to Onesimus (Philem. 10), Timothy (I Cor. iv. 17; I Tim. i. 2; cf. Phil. ii. 22) and Titus (i. 4) and, in the plural, to the Galatian and Corinthian Christians (Gal. iv. 19; I Cor. iv. 14; II Cor. vi. 13). In rabbinic writings a teacher often addresses his disciples as my children’ (Strack, H. L. and Billerbeck, P., Kommentar zum Neuen Testament (München, 1922–8), III, 559, 765 f.Google Scholar; cf. Aboda Zarah II. 5). However, the connotation in Paul is converts’ or partners in work (I Cor. iv. 17; Phil. i. 19 ff.) rather than disciples’. See below p. 439.

^{page 437 note 2} An annotated list given in Redlich, E. B., S. Paul and his Companions (London, 1913), p. 200–86Google Scholar; cf. Ramsay, W. M., St Paul the Traveller (London, 1900), p. 397Google Scholar (42 names).

^{page 437 note 3} E.g. άγαπητός (passim), άδελφή (Philem. 2), ξένος (Rom. xvi. 23), συγγενής (Rom. xvi. 7, 11, 21). On οί έκ περιτομóς see below, p. 446, n. 7.

^{page 437 note 4} E.g. Lucius of Cyrene, Manaen, Simeon Niger (Acts xiii. I), Gaius of Macedonia (Acts xix. 29), Philip the Evangelist (Acts xxi. 8). On Erastus see below, p. 439, n. 1.

^{page 437 note 5} See the chart attached. The references in parentheses represent slight variations or are unclear or disputed. The designations, προφήτης διδάοσκαλος, συνήκδημος, are given to specified colleagues only in Acts (e.g. xiii. 1; xv. 32; xix. 29). Ποιμήν (I Cor. ix. 7; cf. Eph. iv. 11) is only implied; εύαγγελιστής (II Tim. iv. 5; cf. Eph. iv. 11; Acts xxi. 8), λειτουργς (Phil. ii. 25; cf. Rom. xv. 16), οίκονόμος (I Cor. iv. 1 f.; cf. Tit. i. 7), πρεσβύτης (= ambassador, Philem. 9; cf. II Cor. v. 20; II Macc. xii 34), and ύπηρέτης (I Cor. iv. 1; cf. Luke i. 2; Acts xiii. 5) are singular occurrences. On άπαρχή and λειτουρρóς see below, p. 450. n. 4.

^{page 437 note 6} Without Acts it is doubtful that any chronology of Paulŝ ministry is posible. For the most thoroughgoing, but highly conjectural, attempt cf. Knox, J., Chapters in the Life of Paul (London, 1954), p. 47–88Google Scholar; cf. also, on a more limited scale, Hurd, J. C., The Origin of I Corinthians (New Haven and London, 1965), pp. 260 f., 289 ff., 295 f.Google Scholar

^{page 439 note 1} The identity of Erastus in Rom. xvi. 23 and II Tim. iv. 20 with the helper’ in Acts xix. 22 is uncertain; in favour of this is the continuing connection with Timothy and with Corinth. If Luke is not identified with the diarist in Acts (xvi. 10 ff.; we’), his contact with Paul can be dated only from the ministry in Ephesus or in Rome. For Prisca’ the tradtional Priscilla’ has been used.

^{page 439 note 2} One may do so without accepting the authenticity of the letter. Cf. Harrison, P. N., The Problem of The Pastoral Epiltles (Oxford, 1921), pp. 93–102.Google Scholar However, its composition by an amanuensis or by a colleague during Paul's life and under his eye appears to be the most probable answer to the historical and literary problems. So, recently, Moule, C. F. D., The Problem of the Pastoral Epistles: A Reappraisal (B.J.R.L. XLVII), (Manchester, 1965)Google Scholar; Kelly, J. N. D., The Pastoral Epistles (London, 1963), pp. 27–34.Google Scholar Cf. Strobel, A. in N.T.S. xv (1968–1969), 191–210.Google Scholar

^{page 439 note 3} Excepting Demas, who apparently abandoned his ministry (II Tim. iv. 10), Aristarchus and Epaphras, who are last mentioned in Philem. 23 f.; Col. iv. 10, 12. If the evidence in Colossians and Ephesians is disallowed, the number of persons is reduced by one: Tychicus.

^{page 439 note 4} With the exception of Erastus, Trophimus, and Tychicus all are identified as συνεργοí.

^{page 439 note 5} Acts xix. 22; II Tim. iv. 11; Phil. ii. 19; Col. iv. 8. Apart from the letter addressed to him, the case of Titus is uncertain. In II Cor. xii. 18 he is urged’ to go, apprently in contrast to the brothers’ who are sent’. Cf. Titus iii. 12; Barrett, C. K., Titus’, Neotestamentica et Semitica, ed. Ellis, E. E. and Wilcox, M. (Edinburgh, 1969), p. 11Google Scholar: Titus differs from the brothers in that he is on Paul's staff (κοινωνός).

^{page 439 note 6} Cf. I Cor. iii. 9. Paul can urge’ Apollos to go (but not send’ him) to Corinth with a party of the brothers’ (I Cor. xvi. 11 f.; cf. Tit. iii. 13).

^{page 439 note 7} After the mission to Greece Silas disappears from view unless he is identified with the brother’ and amanuensis in I Pet. v. 12. Apparently Barnabas, like Paul, continues his work (independently) in the Aegean area (cf. I Cor. ix. 6; Col. iv. 10).

^{page 439 note 8} I Cor. iv. 9; ix. 5 f. (cf. Acts xiv. 4, 14); I Thess. ii. 7. In his letters Paul also does not send’ or instruct them. However in Acts (xvii. 15) the travel companions receive a command (έντολή) for Silas to come to Paul.

^{page 440 note 1} They are co-workers with God’ (I Cor. iii. 9; I Thess. iii. 2) Christ’ (Rom. xvi. 3, 9; cf. I Thess. iii. 2), of paul (Rom. xvi. 21; Phil. ii. 25; philem. 24), and for the Christian community (II Cor. viii. 23; cf. I Cor. iii. 9; II Cor. i. 24). See below, n. 6. These qualifiers indicate, respectively, whose work it is, the sphere and company in which it is done, and those who receive its benefits. In I Cor. i. 24; viii. 23 the co-workers are implicitly distinguished from the congregation. Cf. III John viii: those who support the missionaries, viz. the brothers’, become co-workers’. Barrett, C. K. (The Epistle to the Romans, London, 1957), pp. 283 f.Google Scholar) distinguishes the church-worker who toiled for you’ from those who toiled in the Lord’, i.e. worked as Christians (Rom. xvi. 6, 12).

^{page 440 note 2} However, this does not appear to be necessarily or always the case. Cf. Phil. iv. 3; philem. I. See below, p. 443, n. I.

^{page 440 note 3} Philo, , de vita Mosis, I. 110Google Scholar; in creating and governing the universe the heavenly Potencies (δυνάμεις) are God's co-workers’ (de opif. mun. 75 and de confus. 172 ff. on Genesis i. 26; xi. 7). Similarly in the DSS, e.g. IQM xiii. 10, the angels are helpers’ (ℸ$$ = ? συνεργός) of the congregation. Cf. Bertram, G., T.W.N.T. VII (1964), 871.Google Scholar The term is functional, and the question of status is not at issue one way or the other. Thus, if συνεργός is equivalent to the rabbinic ℸ$$, it is only in the general sense of partner’ without the technical connotation of an unordained or junior colleague (so, Billerbeck, op. cit. II, 653; III, 318).

^{page 440 note 4} So, on I Thess. iii. 2, von Harnack, A., ΚΟΠΟΣ’, Z.N.T.W. XXVII (1928), 7.Google Scholar Cf. II Cor. vi. 1. Barrett, C. K. (First Epistle to the Corinthians, London, 1968, p. 86)Google Scholar recognizes that this is consistent with Paul's thought’ although in I Cor. iii. 9 he prefers, on contextual grounds, the translation in the service of God’. Similarly, Furnish, V. P., J.B.L. LXXX (1961), 369.Google Scholar Cf. Mark xvi. 20; Rom. viii. 28.

^{page 440 note 5} Cf. I Cor. iii. 8 (κόπος) with iii. 14 (έρρον).

^{page 440 note 6} Cf. I Cor. ix. I, 13f., 17. On I Cor. ix. 17 cf. Robertson, A. and Plummer, A., First Epistle of St Paul to the Corinthians (Edinburgh, 1911), pp. 189 f.Google Scholar

^{page 441 note 1} The term is used for opponents in II Cor. xi. 13 and Phil. iii. 2, for co-workers in I Tim. v. 18; II Tim. ii. 15.

^{page 441 note 2} Note the one article bracketing both participles. Cf. also the synonymous use of κόπρον in I Cor. iii. 8, 13 ff. Almost certainly one class of persons is in view. Bertram, G. (T.W.N.T. VII, 1964, 872 f.)Google Scholar thinks that the words correspond to equivalent Hebrew terms ℸΥ and ℸℶΥ and calls attention to Isaiah xliii. 24 where God serves (ℷℶΥ) and toils (Υ/) for man's salvation. Less convincingly, he concludes that from such presuppositions and from the imagery of δούλος/έργάτης in the parables of Jesus, e.g. Matt. xiii. 24–30; xx. 1–16, Paul derives his self-description as δοũλος. See below, p. 444, n. I.

^{page 441 note 3} some distinction may be present in I Thess. i. 3.

^{page 441 note 4} Harnack, ΚΟΠΟΣ’, pp. 1–10. So, Hauck, F.T.D.N.T. III (1966/1938), 829Google Scholar: in I Thess. v. 12 the reference is to office bearers of the congregation’. Harnack thinks it very probable that recognized charisms and the laying on of hands (presumably as an appointment’) were united from the beginning. Against the views of Dibelius and von Dobschütz, reference to their work’ and to keeping peace with them’ ($³⁰ℵ D) presupposes a recognized group; their governing’ (προ⋯στάηενους, cf. the similar order: helpers’, administrators’, in I Cor. xii. 28) apparently implies an official capacity. The fact that admonishing’ (I Thess. v. 14) may be carried out also by a broader group of brothers’ is no objection to Harnack's exegesis (otherwise: Schweizer, E., Church Order in the New Testament, London, 1961, p. 191Google Scholar = 23c). Lightfoot, J. B. (Notes on the Epistles of Paul, London, 1904, p. 79)Google Scholar calls attention to the verbal parallels between this passage and I Tim. v. 17 and concludes that the same office’ is in view.

^{page 441 note 5} II Cor. xi. 23–9; cf. xi. 13 (ερράται) with xi. 15 (διάκονοι). The collection for Jerusalem, which is termed a diakonia (II Cor. ix. I; cf. Rom. xv. 25), also falls within this meaning even if its description as a λειτουπρια (II Cor. ix. 12; cf. Rom. xv. 27) is taken in a non-cultic sense (so, Strathmann, H., T.D.N.T. IV (1967/1942), 227Google Scholar; but see below, p. 450, n. 4). For it is viewed not only implicitly as a response to a diakonia of the gospel from Jerusalem to them (Rom. xv. 27) but also explicitly as a religious work’ bringing God's reward (II Cor. ix. 6–15). It may have other theological implications as well (cf. Munck, J., Paul and the Salvation of Mankind, London, 1959, pp. 303–5)Google Scholar.

^{page 441 note 6} According to Eph. iv. 11 f. Christ gives to the Church apostles, prophets, evangelists, shepherds and teachers’ for the work of ministry’ (εδρον διακονιασ). One may be a diakonos of God (II Cor. vi. 4), of Christ (II Cor. xi. 23; Col. i. 7), of the gospel (Col. i. 23; Eph. iii. 7; cf. I Thess. iii. 2) or to a local congregation (Rom. xvi. 1: obj. gen.; Phil. i. 1). See above, p. 440, n. 1. Both Phoebe (Rom. xvi. 1 f.) and Stephanas' house (I Cor. xvi. 15 ff.) are not just those who use their wealth for the benefit of missionaries (Hort) but are themselves involved in ministry. Cf. Hort, F. J. A., The Christian Ecclesia (London, 1897), pp. 204 ff.Google Scholar

^{page 442 note 1} Georgi, D., Die Gegner des Paulus im 2. Korintherbrief (Neukirchen, 1964), pp. 32–6.Google Scholar

^{page 442 note 2} Cf. Rengstorf, K. H., T.W.N.T. VIII (1969), 543, cf. 533Google Scholar: The και in I Cor. iv. 1 is epexegetical and there is on tension (Spannung) between ύπηρέτης there and diakonos in I Cor. iii. 5; the latter term only lays more emphasis on the wage’ involved in the service. Cf. I Pet. iv. 10 f.

^{page 442 note 3} According to Eph. iii. 7 f. Paul was made a diakonos according to the gift of grace, i.e. the grace to preach the gospel to the Gentiles’ (e.g. Abbott, T. K., The Epistles to the Ephesians and to the Colossians, Edinburgh, 1897, p. 86)Google Scholar. Similarly, Col. i. 23. In contrast to false teachers’, Timothy is to endure suffering, do the work (έρρον) of an evangelist and (thus) fulfil his diakonia (II Tim. iv. 3 ff.); here the term appears to include preaching and teaching (δλδαχή, iv. 2) generally. Cf. II Tim. iv. 11. The references in I Tim. iii. 8, 12; iv. 6 are the same and should not, any more than the others, be read from the presuppositions of later ecclesiastical usage. The English translation deacon’ (also in Phil. i. 1) is, therefore, quite misleading.

^{page 442 note 4} Eph. iii. 5 ff., 7–10: the mystery is divinely revealed to the holy apostles and prophets’ (5 ff.); the function of the diakonos is to enlighten (φωτισαι) men to it (9 f.). According to Col. i. 24–9 Paul as a diakonos has a stewardship (οικονομια), viz. to make fully known the mystery’ (25 f.); this he does by preaching and teaching (νουθετούντες και δλδάσκοντες), activities in which he toils (κοπλάω) to present every man mature in Christ (28 f.). Paul here describes himself in accordance with the particular function of a diakonos and does not, of course, exclude himself from other functions, for example, of apostle and prophet. In Eph. iv. 11 f. (see above, p. 441, n. 6) shepherds and teachers’ probably refer to two aspects of one group (cf. Abbott, op. cit. p. 118; Lightfoot, op. cit. p. 79) and may represent differing functions of diakonoi. But, then, so may the other charisms since diakonia is the effect of all of them. In this connection Rom. xii. 6 f., in which the gift of diakonia apparently is distinguished from that of teaching, poses an interesting exegetical question. The one who teaches…the one who exhorts’ could be, and in the light of Paul's usage perhaps should be, read in apposition with diakonia: whether prophecy, in proportion to his faith, or diakonia, in his diakonia (whether the teacher in his teaching or the exhorter in his exhortation)’. The shift in construction indicates that specific persons are in view. But see Cranfield, C. E. B. in Service in Christ, ed. McCord, J. I. (London, 1966), p. 38 f.Google Scholar

^{page 442 note 5} See above, n. 3. By putting Paul's teachings before the brothers’ Timothy will be a good diakonos of Christ (I Tim. iv. 6). The congregational diakonoi are not to be double talkers’ (δλλόρους) and are to hold the mystery of the faith’ with a clear conscience (I Tim. iii. 8 f.; cf. Polyc. v. 2)—the latter almost certainly refers to a teaching function. The έπισκοπολ are explicitly stated to be teachers (I Tim. iii. 2; cf. Titus i. 9) but, as Kelly remarks, the functions of deacons covered much the same ground as episcopoi’ (Kelly, op. cit. p. 80). Cf. also Didache xv. 1: the overseers and diakonoi perform the same service (λελτουρρια) as the prophets and teachers; Ignatius, Phila. xi. 1: Philo, the diakonos…now ministers (ύπηρετει) with me in the word of God’, i.e. assists in teaching. See below, p. 446, n. 7.

^{page 443 note 1} Georgi (op. cit. pp. 35–8) rightly calls attention to the missionary’ character of many diakonoi, e.g. in Ignatius (Eph. II. 1; Phila. x. 1; XI. 1), and this apparently is also ture of Phoebe. But the function precedes and is not necessarily related to travelling. That connection is due in part to the false dichotomy made by Harnack between local and universal ministries. Cf. Conzelmann, H., Der erste Brief an die Korinther (Göttingen, 1969), p. 133.Google Scholar In the light of the above usage, the diakonoi in Phil. i. 1 refer almost certainly to local ministers (so, Delling, G., Worship in the New Testament, London, 1962, p. 167Google Scholar; Georgi, op. cit. p. 34) who served in an official, i.e. a recognized and designated capacity in the community. See above, p. 440, n. 2.

^{page 443 note 2} E. Schweizer (op. cit. p. 103 = 7 n) recognizes in this and other passages a congregational support of some members in acknowledgement of services rendered. For the form of ministry in these churches, however, this issue has greater implications than he appears to be prepared to admit. E. D. Burton (The Epistle to the Galatians, Edinburgh, 1921, p. 335) rightly concludes that a class of paid teachers’ is in view, a class to be observed also in I Thess. v. 12; I Cor. xii. 28; Eph. iv. 11; I Tim. v. 17.

^{page 443 note 3} I Cor. ix. 3–18, 13 (έρραзόμνολ), 14 (καταρρέλλουσιν), 16 (εύαρρελισωμαλ). The right is not limited to apostles, for the fourfold proof’ (ix. 7–14) is more broadly based than the case’ (ix. 3–6; cf. iii. 8) for which it is used. The occurrence of similar proofs elsewhere suggests that some, at least, are a traditional rationale for the support of workers in the Christian mission: Luke x. 7 par.; I Tim. v. 17 f.; II Tim. ii. 6; Did. XIII. 1; Cf. Rom. xv. 27.

^{page 443 note 4} I Cor. ix. 15–18; I Thess. ii. 5. This itself is an indication that the practice of remuneration was widespread: it is no grounds for boasting that one gets out of bed in the morning. Also, it is only because Paul's attitude was exceptional that he could be calumniated by his opponents for it. Cf. II Cor. xi. 7; Plummer, A. (The Second Epistle of St Paul to the Corinthians, Edinburgh, 1915, p. 302)Google Scholar, who cites the practice among Greek philosophers. But see also Betz, H. D., Lukian von Samosata (Berlin, 1961), p. 114Google Scholar; Windisch, H., T.D.N.T.. III (1966/1938), 603–5Google Scholar (καπηλεύω). On the rabbinic practice, e.g. the payment of the Levites, cf. Billerbeck, op. cit. III, 401. Cf. Ket. 106a: teachers who instruct priests in the laws of the temple are to receive fees.

^{page 443 note 5} II Thess. iii. 7–9. In I Thess. ii. 9; iv. 11, the charge, to work with your hands’, is stated in a rather general context with the persons in view left unspecified. In II Thess. iii. 6–13 their idleness’ is explicitly contrasted with Paul's toils and labours, both in ministry and to earn his bread. This analogy seems to require a reference to persons who are similarly occupied. II Thess. iii. 11 refers, then, to some of them who are not engaged seriously in ministry (and in earning bread) but who, at the same time, are supported by the community. Similarly, cf. Did. XI. 6; XII. 3 f. with XIII. 1 ff.; Barn. XIX. 10: seek out the persons of the saints, either toiling by word and going to exhort and mediating to save a soul by the word; or you shall work with your hands’. On the brothers’ in Thessalonica see below, pp. 449 ff.

^{page 443 note 6} Rom. xvi. 17f.; cf. II Cor. ii. 17; Phil. iii. 19. In the term δουλεύω, apparently with reference to false teaching (Cf. δλδαχή, Rom. xvi. 17), there is a touch of irony: in contrast to the diakonos the doulos did not receive payment. See the following note. It is probable that they are same opponents who, in Tit. i. 11 f. are lazy gluttons’ and who teach for base gain’. Cf. Ellis, E. E., Those of the Circumcision and the Early Christian Mission’, Studia Evangelica (T.U. CII) (Berlin, 1968), pp. 390–9.Google Scholar

^{page 444 note 1} In this attitude may lie, in part, the distinctiveness of δούλος, a term that Paul applied to himself and to Timothy and, in Colossians, to Epaphras and Tychicus. Unlike the (more inclusive) term diakonos, the doulos had no right to a wage’ (cf. Rengstorf, K. H., T.W.N.T. VIII, 1969, 533)Google Scholar; these colleagues may have emulated Paul in forgoing such rights. Perhaps more important is the Old Testament background in which the doulos of God signified a special fidelity to Yahweh (Sass, G., Z.N.T.W. XL, 1941, 24–32)Google Scholar or was a special designation for the prophets. The former meaning probably is present in such references to Abraham and Moses in Jewish writings. The term is used in Amos iii. 7 with reference to God's revelation of his mystery’ to his servants the prophets’. This connotation is present both in Qumran (I QpHab. vii. 3ff.; ii. 1ff., 8f.; cf. I QS xi. 15f.; IQH xiii. 18; xvii. 25) and in Revelation (x. 7; xi. 18; cf. vi. 11; xxii. 6, 9; otherwise: Satake, A., Die Gemeindeordnung in der Johnesapokalypse, Neukirchen, 1966, pp. 87–96).Google Scholar Cf. Bruce, F. F. in Neotestamentica et Semitica, ed. Ellis, E. E. and Wilcox, M. (Edinburgh, 1969), pp. 225–9.Google Scholar Paul's usage probably is related to that of other Christian writings, e.g. James i. 1; II Peter i. 1; Jude 1; Rev. i. 1. The close association with diakonos=teacher of the word of God may be inferred from II Cor. iii. 6; iv. 1, 2, 5; cf. preceding note; II Tim. ii. 24. And the connotation prophet’ may be present in Gal. i. 10 ff.; cf. Acts ii. 18. Cf. Rev. ii. 19 f.; x. 7 (μυστήρλον); Ign. Eph. II. 1; Magn. II. 2; Sym. XII. 1 f.; Phila. XI. 1 See below, p. 448; above, p. 441, n. 2.

Slave of Christ’ is applied also to Christians generally (I Cor. vii. 22; Eph. iv. 6; cf. Acts ii. 18; I Peter ii. 16), a usage for which Deissmann finds a parallel in the sacred manumission of slaves, e.g. at Delphi. Deissmann, A., Light from the Ancient East (London, 1927), pp. 319–27.Google Scholar More inclusively, Josephus and Philo use slaves of God' of any pious Jew (Ant. XI. 101; de mut. nom. 46; de migr. Abr. 45) or the whole world (cf. de vita Mosis I. 201).

^{page 444 note 2} See above, p. 441, n. 4; p. 443, n. 2.

^{page 444 note 3} Schweizer, op. cit. But his words, all order is an “afterwards”’ (pp. 102 f. = 7m), can be misleading since a recognizable, probably appointed leadership is present fron the first weeks (I Thess. v. 12; see above, p. 441). The same order’ that could appoint missionary representatives in II Cor. viii. 19 (cf. Phil. ii. 25; iv. 18) could, and apparently did, appoint local leadership. Charism and appointment (by imposition of hands?), concurrently or in immediate succession, are less explicit but apparently no more mutually exclusive in the earlier Pauline letters than they are in the Pastorals (I Tim. iv. 14; v. 22; II Tim. i. 6; Titus i. 5, 9; cf. I Tim. ii. 7 and II Tim. i. 11 with I Cor. xii. 28) or in Acts (cf. vi. 3, 6; xiii. 2 f.; xiv. 23 with xx. 28). Cf. Goguel, M., The Primitive Church, London, 1964 (1947), pp. 117 ff.Google Scholar: as the second generation succeeded to the first, the organization was not transformed, the character of the ministries did not undergo a sharp change, nor was one system replaced by another. The emphasis in the conception of ministry merely shifted somewhat’ (pp. 119 f.).

^{page 444 note 4} Cf. Burton, op. cit. p. 335. See above, p. 443.

^{page 445 note 1} I Cor. iii. 5; Cal. i. 23, 25. Cf. I Cor. iv. 9–15 (apostoloi) with II Cor. vi. 4–10 (diakonoi); Eph. iii. 7 with iii. 5; i. I. Also apostles’ in I Cor. iv. 9 includes Apollos who, with Paul, is termed diakonos in the same context (I Cor. iii. 5). From Acts xviii. 24 f.; xix. 1–5 it is clear only that Apollos worked independently of the Jerusalem church and perhaps knew only a Galilean tradition of Christianity (cf., F. F. Bruce, The Acts of the Apostles, London, 1951, p. 351).Google Scholar The appellation in I Cor. iv. 9 suggests that in Paul's view he was commissioned by Jesus, perhaps in the pre-resurrection mission in the style of those in Luke ix. 59; X. I. For Paul the Twelve are qualified by apostleship (I Cor. xv. 5), but apostleship is not qualified by the Twelve. Nor do the Twelve appear to form any original or central core of apostleship (otherwise: Harnack, A., The Mission and Expansion of Christianity, London, 1908, 1, 323 f.).Google Scholar On the functional emphasis in the Pauline concept of apostle cf., Georgi, op. cit. pp. 43–9.Google Scholar For Acts Ellis, cf. E. E. in Apostolic History…, ed. Gasque, W. (Exeter, 1970), pp. 62–6.Google Scholar

^{page 445 note 2} I Cor. ix. I; xv. 3–10; Gal. i; but see also II Cor. xi. 5 f. (γνσις); xii. 12 (σημεīα ĸΤλ). This does not exclude the possibility and the fact of false apostles (II Cor. xi. 13). It is not entirely certain whether they were originally commissioned by Jesus and, like Judas, later were found to be άδόĸιμοι or whether they are unauthorized impostors, transforming themselves (μεΤασχημαΤιзóμενοι II Car. xi. 13) into apostles of Christ. But the former is probable since Paul does not contest their apostolic claim and he recognizes elsewhere the possibility of deception as well as of self-deception (I Cor. x. 6–10; II Cor. xiii. 5), even in himself (I Cor. ix. 27). Cf. also I Cor. xiv. 37 f.; I Thess. v. 20 f.; Lampe, G. W. H., Church Discipline and‖ Corinthians’, Christian History and Interpretation: Studies presented to J. Knox, ed. Farmer, W. R. (Cambridge, 1967), p. 360.Google Scholar The origin of the Christian usage of apostolos in the sending’ by Jesus (Mark, vi. 30;Google Scholar Luke ix, x par.; so, Hengel) does not exclude its relationship to the concept of the Jewish shaliah (cf. Goguel, Rengstorf). The broader connotation of authorized representative’ or envoy’ in II Cor. viii. 23 and Phil. ii. 25 shows that the meaning is still fluid and determined by its (implicit or explicit) modifier: apostle of Christ’, apostles of the churches’, your apostle’. Cf., M. Hengel, Nachfolge und Charisma (Berlin, 1968), p. 92;Google ScholarRengstorf, K. H., T.D.N.T. I (1964/1933), 435, 445. Further on (fourth century) Jewish apostoloiGoogle Scholarcf., Harnack, Mission, I, 328 ff.;Google ScholarLake, K. and Cadbury, H. J. (eds.), Beginnings of Christianity (London 1920–1933), V, 46–50.Google Scholar The context is traditional, and it is unlikely that the Jews borrowed the terminology from the Christians (so, Goguel, , op. cit. pp. 95–8).Google Scholar

^{page 445 note 3} Cf., Goguel, op. cit. pp. 98 f.;Google Scholar see above, p. 439. Some, like Mark, might work with Paul and then, for example, with Barnabas. Whether Mark and Silvanus in I Peter v. 12 f. are to be identified with Paul's colleagues is not at all certain. The schools’ of St Matthew and St John suggest a similar clustering around an apostle or, ai least, around his name. Cf., K. Stendahl, The School of St Matthew (Lund, ² 1969);Google ScholarSelwyn, E. C., The Christian Prophets (London, 1900), pp. 240–4Google Scholar (on the Muratorian fragment on the Fourth Gospel see Westcott, B. F., The Canon of the New Testament London, 1889, pp. 523 f.).Google Scholar

^{page 445 note 4} The observation is not novel and was made over a century ago, for example by Smith, W., Dictionary of the Bible (New York, 1868), p. 329.Google Scholar

^{page 445 note 5} I Cor. i. I; II Cor. i. I; ii. 13 et passim. Similarly, Quartus the brother’ (Rom. xvi. 23). On I Thess. iii. 2 see Rigaux, B., Les Épitres aux Thessaloniciens (Paris, 1956), p. 467: brother’, not in the sense of Christian’ but as a colleague and co-worker.Google Scholar

^{page 446 note 1} II Cor. viii. 18 f., 23; cf. ix. 3, 5; xi. 9; xii. 18; I Cor. xvi. 10 ff.

^{page 446 note 2} Most commentators identify the brothers with the Christian community. Barrett, C. K. (Corinthians, p. 396), who sees the problem, conjectures that they perhaps are Corinthian Christians in Ephesus.Google Scholar

^{page 446 note 3} Westcott, B. F., The Epistle to the Ephesians (London, 1906),Google Scholar Paul first addresses the specific society and then all who love the Lord Jesus. Robinson, J. A., Epistle to the Ephesians: An Exposition (London, 1909), pp. 190 f.: the concluding greeting (23) is supplemented by Paul's greeting in his own hand.Google Scholar

^{page 446 note 4} Lightfoot, J. B., The Epistle to the Philippians (London, 1879), p. 167:Google Scholar Paul's personal companions and fellow travellers, as distinguished from the resident Christians, the saints; so, Friedrich, G. in Die kleineren Briefe des Apostels Paulus (Göttingen, 1962), p. 130.Google ScholarBonnard, P. (Aux Philippiens, Neuchâtel, 1950, p. 82) identifies the brothers either as Paul's co-workers or ministers of the local church.Google Scholar

^{page 446 note 5} Lightfoot, J. B., Epistle to the Colossians (London, 1875), p. 243:Google Scholar the brothers are perhaps a Colossian family resident in Laodicea; their’ represents ol πελì Núμφας. Masson, C., Aux Colossiens (Neuchâtel, 1950), in loc.: the verse is not clear.Google ScholarMeyer, H. A. W., Philippians and Cobossians (Edinburgh, 1875), p. 477: the brothers are a church distinct from the Laodicean church but in filial relation with it and meeting in the same house.Google Scholar, Cf. E. Lohse, An die Kolosser (Göttingen, 1969), p. 245.Google Scholar

^{page 446 note 6} Burton, op. cit. p. 8.Google Scholar So, for example, Lightfoot, J. B., Epistle to the Galatians (London, 1890), p. 72;Google ScholarOepke, A., Der Brief des Paulus an die Galater (Leipzig, 1937), p. 14;Google ScholarGuthrie, D., Galatians (London, 1969), p. 58.Google Scholar Otherwise: Schlier, H., Der Brief an die Galater (Göttingen, 1962), p. 29: the brothers are the one Christian brotherhood which Paul represents.Google Scholar

^{page 446 note 7} On the idiom, to speak the Word of God’, cf. Acts iv. 29, 31; xi. 19; xiii. 5, 46; XV. 6; Heb. ii. 2; xiii. 7; Kittel, G., T.D.N.T. IV (1967/1942), 115: early missionary preaching’. The context (Phil. i. 15–18) shows that two groups of preachers are in view. N.B. ĸηρúσσω, ĸαΤαγγω. One group, probably the Hebrews’ = the circumcision party’, is antagonistic; but they are brothers’ and not, therefore, the evil workers’ in Phil. iii. 2. Cf. Ellis, Mission’; Col. iv. II.Google Scholar

^{page 447 note 1} There are exceptions: Rom. ix. 3 (the Jews); I Cor. viii. II f. (weaker brothers); ix. 5 (brothers of the Lord); cf. I Thess. iv. 10. Also, a specific group may be indicated without an article (II Cor. viii. 23; II Thess. iii. 6; see below, p. 451, n. I).

^{page 447 note 2} This is clear in the case of those appointed by the churches to accompany Paul (II Cor. viii. 18 f.; Phil. ii. 25; cf. Acts xix. 29) although some probably were helpers’ and not engaged in preaching or teaching. See below, p. 451, n 4.

^{page 447 note 3} Acts xvii. 15 is ambiguous; probably it is brothers’ (xvii. 14) who accompany Paul to Athens, but note the similar idiom in Acts ix. 30. Also in Acts xxi. 16 it is disciples’ who are the travel companions. In Acts x. 23; xi. 12 some of the brothers from Joppa accompanied’ Peter to Caesarea and then to Jerusalem: in Acts X. 45 they are called simply οí έĸ περιΤομñς πιοΤοí, apparently to couple Acts x. 23 to xi. 2, 12. Cf. Acts xi. 2D. See above, p. 446, n. 9.

^{page 447 note 4} Aπήγγειλεν (Acts xxviii. 21) refers to an official communication and is hardly to be distinguished from the γράμμαΤα in the same verse. Lake and Cadbury (op. cit. iv, 346; cf. V, 48 if.) think that one might’ identify such brothers with Jewish apostles’. See above, p. 445, n. 2; below, n. 7.

^{page 447 note 5} Acts xviii. 27. However, in Acts xxii. 5 Paul receives letters to the brothers’ in Damascus, i.e. presumably the leadership (οí πρΤοι) of the Jewish community (cf. Acts xxviii. 17, 21). On commendatory letters cf. Rom. xvi. I f.; I Cor. xvi. II Cor. viii. 23 f.; Philem. 17; ?II Thess. ii. 2. On II Cor. iii. I, cf., Plummer, op. cit. pp. 77 f.Google Scholar

^{page 447 note 6} Acts xvi. I f. The movement of the brothers’ (or of Timothy) between the two cities is implied. In Acts xviii. 18, 22, 23 the usage is more ambiguous. Cf. Acts xiv. 28—xv. I: they remained… with the disciples, and certain men came down from Judea and began to teach the brothers’. It is possible that here the two terms are synonymous. But in Acts xxi. 17 the brothers received’ Paul and his company; later James and the elders tell Paul that the believers who are zealous for the Lord will hear that he has come. See below, p. 448, n. 2.

^{page 447 note 7} Acts xii. 17; cf. xi. I: the apostles and the brothers’; xv. 23: the apostles and the elders, brothers, to the brothers…’. The brothers’ in Acts xiv. 2 apparently are the apostles, Paul and Barnabas (xiv. 4). The 500 brothers’ in I Cor. xv. 6 also are probably to be counted as apostles: (I) they are included in a list of apostolic witnesses, and (2) Paul equates or intimately associates an appearance of the Messiah with an apostolic commission (I Cor. ix. s). In the Gospels also appearances are never merely to impress or to satisfy curiosity but always to commission witnesses. Luke xxiv. 31 and John xx. 26–9 are only apparent exceptions to this rule.

^{page 448 note 1} Acts xv. 40; xiv. 26. Note the similarity of idiom. Cf. xiii. 3. The term παραδíδωμι and perhaps also άπολúω (Actsxiii. 3; xv. 33) may have a technical, if not sacramental significance. Haenchen, Cf. E., Die Apostelgeschichte (Göttingen, 1956), p. 384 (on Acts xiv. 26).Google Scholar

^{page 448 note 2} Cf., Lake and Cadbury, , op. cit. V, 378 f.Google Scholar The very ambiguity gives added force to the conclusion of Kuhn, K. G. (T.D.N.T. VI, 1968/1959, 727) that the depiction of Paul's missionary work in Acts is always in exact agreement with the current situation. Since it is so true to life, there is no reason to doubt its historicity’.Google Scholar

^{page 448 note 3} Rev. xxii. 9; note the related expression σúνδου and see above, p. 444, n. I. Charles, Cf. R. H., The Revelation of St John (Edinburgh, 1920), I, 177 (on Rev. vi. ii):Google Scholar the σ;úνδουλοι and the άδελϕοí are the same persons viewed under different aspects’. Cf. also John xxi. 23; Luke xxii. 32. In John xx. 17 f. brothers’ is equated with disciples’. The context of Matt. xxiii. 8–10 reflects (or envisions) a situation in which Christian teachers are warned against titles of eminence. In the later church cf. Eus. IV. 26. 13 citing episcopal correspondence of Melito, Extracts: Melito to his brother Onesimus’. Further Lampe, cf. G. W. H., A Patristic Lexicon (Oxford, 1961), p. 30.Google Scholar

^{page 448 note 4} IQM xiii. I; xv. 4; cf. xv. 7; IQSa i. 18.

^{page 448 note 5} Cant.R. III. 6. 6; Yoma 38b; jShek V. I (2). See above, p. 447, n. 4.

^{page 448 note 6} In the second century B.C. the term is used also of a select group within a pagan religious community. Peyron, A., Papyri Graeci…Aegypti, I (Turin, 1826),Google Scholar cited in Deissmann, C. A., Bible Studies (Edinburgh, 1901), p. 142.Google Scholar

^{page 448 note 7} In this regard Rom. xvi and the salutation in Phil. i. i (cf. iv. 2 f.) also are suggestive, as well as certain passages, for example, in Hebrews (iii. i; iv. 10; v. II f.; vi. 10; xiii. 5, 23 f.), Jude (f., 22 f.) and Revelation (xxii. 6, g; i. I, 20: άγγεροΤ; cf., Justin, Dial. 75). The (possibly) composite character of certain letters (e.g. Romans and II Corinthians) may find an explanation along the same lines, i.e. one segment addressed to a special group within the community. Greetings to the (local) brothers are present in some letters (Rom. xvi; I Cor. xvi. 20; Eph. vi. 23; I Thess. v. 26) but absent in II Corinthians, Galatians, Philippians, Colossians, II Thessalonians, I Timothy, Titus and Philemon; but the reasons for this probably are varied.Google Scholar

^{page 449 note 1} In the Pastorals, where one person is addressed, this is not ordinarily the case. Even traditional paraenesis is mediated through the addressee (e.g. I Tim. vi. 17;Titus ii. I f.; iii.I) although some is inserted impersonally en bloc with only an introductory or subsequent charge’ clause relating it to the addressee (e.g. I Tim. iii. 1–13, 14f.; iv. 1–5, 6).

^{page 449 note 2} E.g. Rom. vii. I; xi. 13; xiv; I Cor. xi. 20ff.; Phil. iv. 2 f.

^{page 449 note 3} Moule, Cf. C. F. D., The Epistles to the Colossians and to Philemon (Cambridge, 1957), pp. 25 f. Cf. Heb. iii. I: holy brothers’.Google Scholar

^{page 449 note 4} Aναγινώσĸω refers to public reading in church (cf., T.D.N. T. I, 1964/1933, 343;Google ScholarArndt, W. F. and Gingrich, F. W., A Greek–English Lexicon, Chicago, 1957): when you have had this letter read in your church, see that the Laodiceans have it read in their church too’ (Phillips).Google Scholar 'οΤαν implies a later reading. The recipients also are competent to relay an admonition to Archippus. All this fits the role of the brothers’ as letter-bearers (cf. I Cor. xvi. II f.; II Cor. viii. 18, 22; Barrett, , Titus’, p. 11) and exhorters (I Thess. iii. II Thess. iii., cf. I Cor. xvi. 12). Also, a group of preachers and teachers suits most appropriately the references to teaching and admonishing one another in all wisdom’ (Col. iii. 16; cf. i. 28; Eph. v. 19) and to their word’ enabling them to give an answer’ (Col. iv. 6).Google ScholarLohmeyer, Cf. E., Die Briefe an die Kolosser und an Philemon (Göttingen, 1930), pp. 163 f.Google Scholar Of course, this message to a special group could be included in a letter sent to the whole community. But the probabilities point in a different direction. Long, ago, Lightfoot, J. B. (Biblical Essays, London, 1893, pp. 395 f.) suggested that Ephesians stands to Colossians (and Romans to Galatians) as a systematic exposition stands to an immediate response to a specific situation and problem. Mutatis mutandis Ephesians may be viewed as a general development for the whole cormmunity of themes addressed in Colossians to a group of colleagues who then mediated the letter, probably with appropriate exposition, to the congregational meeting. Similarly, on the relation of I Thessalonians to II Thessalonians see below.Google Scholar

^{page 449 note 5} E.g. Wrede, W., T.U. xxiv (1903), pp. 28–36;Google ScholarHarnack, cf. A., Das Problem des zweiten Thessalonicherbriefs, Silzungsberichte der… Akademie der Wissenschaften (Berlin, 1910), xxxi, 560 f.Google ScholarKümmel, Cf. W. G., Introduction to The New Testament (London, 1966), pp. 187–90.Google Scholar

^{page 449 note 6} Harnack, , Problem’, pp. 562 f.: I Thessalonians, with virtually no references to the Old Testament, presupposes a gentile congregation (ii. 14: your’).Google Scholar In friendly personal terms Paul addresses the local community (cf. v. 26f.), considering also the rights and obligations of the leaders (v.12–22). II Thessalonians is somewhat Strict (ii. 15; iii. 6–15), is coloured by and assumes the readers' knowledge of the Old Testament, and says little new. Rigaux, Cf. B., Aux Thessaloniciens (Paris, 1956). p. 605Google Scholar

^{page 450 note 1} Cf. Numbers xv. 20 f.

^{page 450 note 2} Robertson, and Plummer, , op. cit. pp. 351 f.Google Scholar On the term in Revelation xiv. 4 Swete, cf. H. B., The Apocalypse of St John (London, 1906), p. 177;Google Scholar on James i. 18 Mayor, cf. J. B., The Epistle of St James (London, 1892), pp. 59 f.Google Scholar

^{page 450 note 3} Surprisingly, Harnack (Problem’, pp. 575 ff.) overlooks this and takes άπαρχή to refer to the first converts’, i.e. Jewish Christians. But first converts’ (so, RSV mg. et at.), which suggests only the (possibly correct) temporal sequence, completely misses the significant allusion within the term. Cf. also Rom. xvi. 5 where, in a list of greetings to co-workers, Epaenetus is called an άπαρχή of Asia for Christ’. In I Cor. xvi. 15 the term is associated with Stephanas' diakonia; in II Thess. ii. 13, 17, with Christ's work in the brothers by work and word’, a phrase that Paul uses elsewhere of his own ministry (Rom. xv. 18; cf. II Cor. x. II) and that of the teachers’, i.e. co-workers in Colossae (Col. iii. 16 f.). This usage, in turn, supports the reading άπαρχή against the variant (found also at Rom. xvi. 5) άπ' άρχής.

^{page 450 note 4} Cf. Exodus xiii. 2; xxii. 28 (29) with Numbers iii. II ff. ℸ⌉⊃ (= άπαρχή; Exodus xxii. 29 LXX) is used for first fruits’ or first-born. This frame of reference also may underlie Paul's conviction about the workers' right to payment (I Cor. ix. 13 f.; see above, p. 443) and his use of λειΤουργóς and its cognates for Christian workers (Rom. xv. 16; Phil. 25) and for ministry (Phil. ii. 17, 30; cf. Acts xiii. 2), especially the collection (Rom. xv. 27; II Cor. ix. 12).

^{page 450 note 5} Since άΤαĸΤος and its cognates occur in the New Testament only in I Thess. v. 14 and II Thess. iii, the passages in all likelihood refer to the same situation. Note also the several words common to I Thess. iv. II f., and II Thess. iii. I f. Dibelius, Cf. M., An die Thessalonicher (Tübingen, 1925), p. 48: if I Thess. iv. II f.; v. 14 alludes to the situation in II Thess. iii. 6 ff. and does so in anticipation of the latter passage, it is probable that II Thessalonians is addressed to a group that the situation directly concerns. Cf. also I Thess. iv. 6 with II Cor. xii. 16 f. (πλεονεĸΤέω).Google Scholar

^{page 450 note 6} II Thess. iii. 8 f.; see above, p. 443. Paul often asks his converts to imitate him, but never elsewhere in this respect.

^{page 450 note 7} Neither of these situations, if addressed to the whole congregation, makes sense unless under the unlikely assumption that the whole congregation is following a communal life-style. One other possible allusion to a communal life among the workers is Col. iv. 15. If one reads the church in their house’, Nymphas and the brothers appear to be sharing a dwelling (cf. I Cor. xvi. 19). He (or she) may be a member of the circle (but contrast the word-order in Rom. xvi. 14 f.; II Tim. iv. 21), or perhaps he is a patron.

^{page 451 note 1} Admittedly, II Thessalonians, like I Thessalonians, uses brothers’ without the article (see above, p. 447). But in the vocative this is inevitable. The command in I Thess. v. 27 to read the letter to the brothers’ is in accord with the hypothesis presented here. For the workers, especially those evangelizing a neighbouring area, might not hear a letter Sent to the congregation and yet might have need of its teachings for their own work. Masson suggests that if the brothers’ in I Thess. v. 27 means the Christians’, the recipients may be the leading brothers (v. 12) who then are commanded to read the letter to all. Masson, Cf. C., Aux Thessaloniciens (Neuchâtel, 1957), p. 79.Google Scholar

^{page 451 note 2} Cf. Psalm xxii. 23; Hebrews ii. 12; see above, p. 448.

^{page 451 note 3} Mark iii. f. parr.; Matt. v. 22 ff., 47; vii. 3 ff.; xviii. 15, 21, 35; xxv. 40; xxviii. 10; Luke xxii. 32; John xx. 17.

^{page 451 note 4} It is probable that the brothers’ has a somewhat broader connotation, including συνέĸδέμοι, amanuenses, and other helpers not engaged in religious’ functions, e.g. evangelizing and teaching. Cf. II Cor. xi, 9; Acts xix. 29; I Peter v. 12.

^{page 451 note 5} Matt. xxiii. 8–12 clearly an inserted commentary, applying to the Church's leaders the warnings of Jesus to the Jewish churchmen. Whether it is a pre-resurrection saying, a pesher-ed version of such a saying, or an oracle from the risen Lord, it was probably known outside Matthean circles. It, or a similar injunction, may well explain the absence of the titles prophet and teacher’ among Paul and his colleagues. The reluctance to claim such titles also appears later in Barnabas (i. 8; iv. 9; but cf. ix. 9) and in Ignatius (Eph. iii. I). Cf., Harnack, Mission, I, 354 ff.Google Scholar

^{page 452 note 1} See above, p. 444. Bornkamm, Cf. O., T.D.N.T. VI (1969/1958), 664: although there was no absence of organization and offices in the Pauline congregations, Paul rarely gives titles to local office-bearers and mostly refers to them in terms of function.Google Scholar

^{page 452 note 2} This is evident, for example, in Paul's own relationship to the Corinthian church.

^{page 452 note 3} Conzelmann, H., N.T.S. XII (1965–1966), 231–44.Google Scholar