The Divine Establishment of the Present-Day Pastoral Office

(Conference Paper by H-h)

Already in the first issue of "Lehre und Wehre"1 the divine establishment of the public
preaching office is demonstrated, particularly the present-day pastoral office. There we read:
"The true church decided long ago on this issue." Then a paper by Joh. Fr. Wucherer appeared
in which he provides "detailed evidence from Scripture and the Symbols that the Evangelical-
Lutheran pastoral office [is] the apostolic pastoral and teaching office and was therefore
divinely established". "Lehre und Wehre" adds to that: "[This teaching] is also certainly ours
from the start. The public preaching office in the Church of God until the Last Day is divinely
established and not significantly different from the holy apostolic office.... Not just the office,
particularly insofar as it is maintained, but also insofar as it is used originally by Christ, it is
identified as a gracious gift of the Chief Shepherd and Lord to His holy Church. The
inexhaustible richness of the content of His gift is opened for us by comparison with 1 Cor. 3:21
ff. One dare not falsely interpret these words!... Whom everything is given,... to him is also
given freely the apostolic preaching office, not only for his benefit and use,... but for his
ownership, for his possession,... including the office of preacher, that they should appoint for
themselves.... Therefore the preacher and his office are given by virtue of Christ's supreme
authority from the Father to the congregation. 2 The distinct conviction expressed in these
words also represents Dr. Walther, particularly in the second part of "Church and Office". It is
now our intention to establish from the Scriptures this old Lutheran point of view regarding the
public preaching office and particularly the present-day pastoral office and to prove [it] as
correct.

The actual sedes classica for the doctrine of the divine institution of the holy preaching
office in the Church is Matt. 28:18-20. There the Lord says to His disciples: "All authority in
heaven and on earth is given to Me. Therefore go forth and make disciples of all peoples, by
baptizing them in the Name of the Father and of the Son and of the Holy Spirit, by teaching
them to hold all that I have commanded you. And behold, I [Myself] am with you always until
the end of the world." What the words "Teaching them to hold all that I have commanded you"
include we see also in the parallels: "Preach the Gospel to all creatures!" 3 "Repentance and
forgiveness of sins by virtue of His Name must be preached in His Name to all peoples." 4
"Whose sins you forgive, to those they are forgiven" etc.5

With these words the Lord establishes and commands the office of the Word and the
holy Sacraments in His Church until the end of the world. This command and this authority is
given primarily to the holy apostles, as the context of Matthew and Mark shows; but He does
not limit Himself to the number and lifetime of the apostles. For even Luke reports that among
the assembly to which the Lord spoke these words there were also other disciples. Further, the

1
Volume 1, p. 1ff.
2
p. 1-5.
3
Mark 16:15.
4
Luke 24:47.
5
John 20:23.
Apostles themselves did not come to all peoples, while the command of Christ includes that
repentance and forgiveness of sins should be preached to all creatures. But at last the Lord
Himself extends the duration of this command to the entire time of the New Testament age:
"until the end of the world". It is clear beyond all doubt that the ordering of the Preaching
Office is not only established during the time of the apostles, but that this command and the
decree is given to the entire Church of the New Testament until the end of the world. The fact,
however, that these words were directed particularly to the apostles, we see, that the
permanently established preaching office in the Church is essentially the apostolic office.

The content of this command is the preaching of the Gospel, repentance and
forgiveness by virtue of the Name of Christ; holy baptism in the Name of the Triune God;
teaching everything that Christ has commanded, including the celebration of the Holy Supper,
admonition to love and good works as fruits of faith, warning of false prophets, brotherly
reprimand, exclusion of the impenitent, etc. In these words of the Lord, the Church above all
has the missionary command [Missionsbefehl]; she should "make disciples of all peoples". Thus
the Lord has established the office of mission. We have in that respect the baptismal command:
to baptize all peoples in the Name of the Triune God. We have in that respect the command
also to preach the Gospel in the Church, to administer the Sacraments, to forgive sins and to
retain sins, including the establishment of the preaching office as a permanent order in the
Church Herself. For even Christians themselves constantly should hear the word of repentance
and forgiveness; also children of Christians must first be made disciples; the Sacrament of the
Altar is intended only for Christians; exclusion can be accomplished only on unrepentant
members of the Church. Besides the mission of those who are still out there, even the
preaching office is established in the Church herself by this command of the Lord. For this
reason, the Lord has charged the administration of the means of grace, the office of the keys, to
His Church and she is invested with it. This office we refer to as the "general preaching office",
which Article V of the Augustana deals with.

The exercise of this office or the carrying out of the command and mandate of Christ
now differs according to God's order and according to natural circumstances in private and
public exercise or administration. With the mandate of the Lord to His Church is given also
every individual part of the [office]; every individual Christian is to exercise this mandate or this
office. But here occurs a limit set by God Himself and by natural circumstances: Not all
Christians should exercise and perform this preaching office publicly. A baptized infant, a
physically or mentally ill [person], [or] a prisoner are excluded due to natural circumstances
from the public exercise of the office. A woman, a neophyte, a man of ill-repute, or a man not
apt to teach are thereby excluded by God's own provision.6 (Even through such provisions
regarding the public office, God declares that this public office was His establishment, therefore
it is to be appointed according to His will, and that His provisions are to be followed.)

Since all Christians have the mandate to put into practice the Office of the Keys,
therefore every Christian shall exercise this office privately, as much as God gives him strength

6
1 Tim. 2:3; Titus 1; 1 Cor. 14:34.
and ability: the father in his family, the mother to her children, every Christian in his dealing
[with others]. But Christians cannot put into exercise this "public preaching office" given and
commanded to the Church, so they employ competent teaching men [lehrtüchtge Männer]
according to God's order or "call", who on their behalf and in their place, also on behalf of the
congregation (publice), administer this office of the means of grace "publicly". This manner of
appointment to the public preaching office within the Church is just as explicitly defined in the
Words of the Lord7 as the calling of individual persons to the office of mission. But as this latter
[office] is an objective requirement in order to fulfill the mandate of the Lord, and is thus set in
the midst of the mandate, in the same way she is also involved in the mandate of the Lord that
the Church might set up and maintain the public preaching office in their midst, that she might
call particular servants of the Word according to God's Word to guide her. And that this truly is
located and is contained in the mandate of God, we see also from the example of the Lord
Himself, because He called and sent apostles and other preachers; the fact that the Lord "has
set teachers in the Church" and indeed as a personal order8; from the orders and designations
that the Holy Spirit has taken for the appointment of the public preaching office (or pastoral
office [Pfarramts]) in the congregation9, and from the consistent practice of the enlightened
apostles from the Holy Spirit concerning the will and arrangement of God. 10 Also through other
Scriptural statements that we will now deal with, we will prove the deduction of the office of
bishop or office of pastor from this general mandate.

So our existing pastoral office is established, arranged and instituted by the Lord as the
office of public administration of the Office of the Keys with and in the establishment "of the
preaching office in general". For the public administration of the preaching office is necessary in
the Church until the end of the world. And it is the Lord Himself Who provides and works for
suitable persons as well as for establishing and maintaining this office in and with the
congregation according to His promise: "Behold, I am with you always until the end of the
world."

Scriptura Scripturis interpretanda11; including Matthew 28. That the Lord has quite
properly established the special public preaching office in the Church in the general mandate in
Matthew 28, we also see how the apostle Paul understood these words, because he refers to
this in 2 Cor. 5:20. 2 Corinthians 5:18-20 is the other chief place (sedes) that proves the divine
institution of the public office in the Church. And if we compare this with other statements of
the apostles, we will see that the particular form of "office of bishop" or "office of pastor"
pertains to this public office. We note in particular that the holy apostle, when he says in the
section of 2 Corinthians 5:11-20 in first person plural (we, us), he speaks of himself and his
colleagues in the public preaching office. Apart from himself, he speaks also about Timothy 12

7
Matt. 28.
8
1 Cor. 12:28f.; Eph. 4:11f.
9
1 Tim. 3; Titus 1.
10
Acts 14:23; Titus 1:5.
11
Scripture will be interpreted by Scripture.
12
2 Cor. 1:1.
and Silvanus13, thus about indirectly appointed office-bearers. His statement that comes into
consideration especially for our purpose is this: "God has given us the office that preaches
reconciliation; He has established among us the Word of reconciliation; so then we are
ambassadors in Christ's stead." The words in Luther's translation: "He has established among us
the Word of reconciliation" (θέμενος ἐν ἡμῖν τὸν λόγον τῆς καταλλαγῆς) we understand after
careful comparison with other apostolic statements in this way: "He has given to us the Word of
reconciliation", that is, he has charged [hat beauftragt] us with the Word of reconciliation,
given us the charge to preach the Word of reconciliation. That also explains the Weimar Bible;
compare also Wahl, Clavis, under τίθημι. On the language use of the apostle, see 1 Tim. 1:12;
2:7; 2 Tim. 1:11; 1 Cor. 12:28; Acts 20:28; 13:47. These words are also an explanatory parallel to
the words: "He has given us the office of reconciliation".14 He explains that the office of
reconciliation is to preach the Word of reconciliation, that it is also "the office of the Word",
namely, "in the mandate of God" and indeed "ambassadors in Christ's stead". He describes this
office as an established, well-known office through the use of the article: τὴν διακονίαν; thereby
he indicates to an office that is known to his readers and from what he has said before. And so
we read in Chapter Three of this office as the "office of the New Testament": "God has made us
competent as servants (διακόνους) of the New Testament": it is "the office of the Spirit", "the
office of righteousness"15, also the office through which the Holy Spirit works and which does
not proclaim condemnation, but the prevailing righteousness before God. And this office is a
public office; because διακονία and διάκονος here describe public offices and public servants, as
1 Cor. 3:5; 1 Tim. 3; Col. 4:17; Acts 20:24, et alia, prove. And who has established or ordered
this office we see from these words: "God has given us the office; God has charged us with the
Word of reconciliation; we are ambassadors, legates, in Christ's stead." Here, then, the holy
apostle relies on God's instituting and Christ's appointing of this office, as well as on Matthew
28:18-20 and particularly also on John 20:21, where he calls himself "messenger of Christ". This
office is also not limited to the specific office of the Apostles, as shown by the use of the plural:
"God has given us the office", and as the mandate shows, to preach the Word of reconciliation.
It is this office that lasts so long and "remains" as the New Testament, this office with a
mandate to preach the Word of reconciliation and of righteousness before God, so this office
encompasses the whole genus of the professional (official) public preaching of the Gospel.
Everyone to whom God gives this public office through calling into [this office] also receives
essentially the same office that Paul, Timothy, Silvanus, Apollos, etc. had received. And the
different species (or forms) of these public offices the holy apostle describes for us [in] Eph.
4:11: office of apostle, office of prophet, office of evangelist, office of pastor and teacher. While
God has now let go of the first two offices (office of apostle and office of prophet), the office
itself further remains as the "office of the New Testament", namely in the two species of the
office of evangelists and office of pastor and teacher, i.e. in the office without a limited local
congregation [begrenzte Ortsgemeinde],16 and in the office on and in a specific congregation,17
also in the missionary or traveling preacher office and the present-day pastoral office.

13
2 Cor. 1:19.
14
2 Cor. 5:18.
15
2 Cor. 3:6, 8, 9.
16
Titus 1:5; 1 Tim. 3; 2 Tim. 4:5.
17
Acts 20:28; 1 Peter 5:1-2.
 That the office of apostles, evangelists, and pastors and teachers is essentially one and
the same office, we know also from the word used by all these species: οἰκονομία, resp.
οἰκονόμος. The apostle calls himself an οἰκονόμος,18 and his office an οἰκονομία.19 His coworkers
as traveling evangelists are οἰκονόμοι.20 A bishop or parish pastor [Ortspfarrer] he also referred
to as Θεοῦ οἰκονόμον.21 It should be noted that οἰκονομία means, with respect to the person
called to this office, the office of stewardship, the public office of the administration of Word
and Sacrament, while it generally indicates, particularly in regard to the founder, the divine
house order, the νόμος ἐν οἲκῳ θεοῦ, thus the divine institution.22 This office of stewardship in
the house of God as the "office of grace"23 is the same thing as the "office of reconciliation".24
Since this office of stewardship should be established by the Lord of the house Himself, 25 and
since also the "bishop" or parish pastor is called such a "steward", 26 so we have here clear proof
that the current pastoral office is a Divine institution and "order in the house of God". Thus
where and as long as there is a Church, this office shall exist, and since the Lord of the
congregation has given this office,27 so also every congregation has the mandate or the
responsibility to put this office into practice, that is, to set up and manage to have this public
office, "to appoint pastors and deacons".28 And this understanding was based on the practice of
the Holy Apostles.29 And the practice of the apostles especially is told to us for doctrine, so that
we know what is the content of the decree of Christ, and so we know how we should follow this
decree. Even the practice of the apostles is "written for our learning".

What we have up to now recognized and proved, is also corroborated and confirmed by
the words of Eph. 4:11-16. Therefore, let us look at that section a bit more closely. As the
apostle says: "Christ has given apostles, prophets, evangelists, pastors and teachers for the
purpose of making ready the saints for the work of the office, so that the body of Christ may be
edified" etc. We have seen already in Matt. 28 that the Lord has given His Church command and
mandate for the administration and exercise of the office of the keys. Yet we have distinguished
between private and public execution of this mandate. The holy apostle has taught and
confirmed this distinction in 2 Cor. 5:18 and parallels, where he says that the Lord had given to
His called servants the "office of reconciliation", the διακονία of the New Testament", thus the
public office, concerning the office of fellowship [Gemeinschafts]. And in Eph. 4:11-16 it is now
confirmed that we understand accurately the previously treated areas (2 Cor. 5:18 etc.) of the
establishment of the public office. For here it says explicitly that the Lord εἰς ἒργον διακονίας,
thus pastors and teachers were given "for the carrying out of the office". The connection εἰς

18
1 Cor. 4:1-2.
19
1 Cor. 9:17; Col. 1:25; Eph. 3:2.
20
1 Cor. 4:1.
21
Titus 1:7.
22
Eph. 1:10; 3:9.
23
Eph. 3:2.
24
2 Cor. 5:18.
25
Luke 24:47.
26
Titus 1:5-7.
27
1 Cor. 3:21f.
28
Matt. 18:17-20; 28:19-20.
29
Acts 14:23; Titus 1:5.
ἒργον διακονίας is final, while it explains the purpose of the gift of Christ; it is in apposition to
πρὸς καταρτισμὸν τῶν ἁγίων. The word ἒργον describes "work, purpose, carrying out" of a
matter and is usually intimately connected with its closer purpose without article (cf. ἒργον
πολέμου, ἒργα θαλάσσια etc.). The qualification here is διακονίας. But what the apostle
understands here as διακονία must be recognized from the context, especially from the
preceding words. But since he speaks about the bearers of the public office that Christ has
given the Church, apostles, pastors and teachers, which a διακονία holds in the Church. Thus he
uses διακονία in the sense of "public office", like 2 Cor. 3:5ff.; 5:18; 1 Tim. 1:12 et alia. For the
"arrangement of this public office" Christ has given as gifts to the office-person. The truth lies
per se in the fact that there is such an office in the Church, otherwise the Lord would not give
[the office] gifts for arrangement. So it is further said that this office exists for Christ's sake. And
He has not only sanctioned it, but even ordered [it]. For if the Church or some other creature
established this office, without God, have invented and set up [this office] by themselves, is
completely excluded by the name of the same [office] as οἰκονομία. Only the head of the
household sets the νόμος in his house. And the Lord Himself is the One who is concerned with
maintaining [the office]; as shown by the predicates "give" and "set".30 Moreover, the
predicated division of this διακονία comes in the forms of office of apostle, office of prophet,
office of evangelist, [and] office of pastor and teacher. The Lord gives different office persons,
and he determines the ἒργον of each, so He Himself divides the διακονία in these different
forms of offices, so thus these different forms of offices also are of divine order and
establishment. Thus Christ has given the Church the office in its different forms.

The office of pastor and teacher is now the public teaching and preaching office in the
congregation (εἰς οἰκοδομὴν τοῦ σώματος τοῦ Χπιστοῦ), and this is again what was called in the
apostolic Church "office of bishop" or "office of elder", and today is understood under the name
"pastoral office". Therefore Stöckhardt says, "With 'pastor' and 'teacher' Paul describes the
regular ministerium verbi that has been and has remained for all times the public preaching
office."31 As Matt. 28:20; 2 Cor. 3:5-11, et alia, is now also the purpose and length of the gift of
God to the Church, v. 12-16. The διακονία is given εἰς οἰκοδομὴν τοῦ σώματος τοῦ Χπιστοῦ; the
edification of the Body of Christ is the purpose, is the ἒργον διακονίας. The "body of Christ" is,
however, the Church in her consummation, that is, the full number of all believers, of all elect.
Therefore he continues: "until we all reach unity of faith and knowledge of the Son of God".
"We all", οἱ πάντες, are not all people, but all believers who are chosen according to God's
counsel and purpose for members of Christ's body, and not just those living at the time of the
apostles, but all members of Christ whom He has added as the Head and will have added 32 until
the end of the world. It is clear from the words εἰς ἂνδρα τέλειον, "to a perfect man"; a perfect
man is one whom is not missing a member; and from the explanatory apposition εἰς μέτρον
ἡλικίας τοῦ πληρώματος τοῦ Χριστοῦ, "to the measure of the stature of the fullness of Christ",
until the full measure of the stature of Christ, namely, His body, is reached, thus until the body
of Christ is completely built up, and thus every member is added to the [body of Christ], is
incorporated. At the same time, ἡλικία indicates the duration: until the body of Christ is mature
30
1 Cor. 12:28; 2 Cor. 5:18; 1 Tim 1:12 et alia.
31
Commentary on Ephesians, German p. 198, English p. 200. My translation.
32
Eph. 1:10.
and has reached its full stature. But this is the case when the last elect ones will be
incorporated into the Lord. The apostle emphasizes the οἰκοδομή in their effect on the
individual members in v. 14: as incorporated members of Christ we are protected against
temptation, etc. And merging into the positive, v. 15: "but sincerely in love αὐξήσωμεν εἰς
αὐτὸν τὰ πάντα, ὅς ἐστιν ἡ κεφαλή, Χριστός; "let us grow in every way into Him who is the
Head, Christ". Growing in Christ the Head, we should grow; thereby the body of Christ is built
and the πλήρομα is achieved: εἰς ἂνδρα τέλειον. According to the subjective application, the
objective growth in v. 16 is further accomplished: "from which the whole body, becoming
joined and assembled, through every bond of offering - according to the activity to the extent of
each part - the growth of the body accomplishes for the edifying of itself in love". The growth of
the body of Christ is therefore represented, as the same, consisting from all individual members
that are attached to Him, through the efficacy of each individual the full measure is reached and
comes to completion: εἰς ἂνδρα τέλειον. And to achieve this is now the purpose of the gift of
Christ, v. 11. And this gift is, first of all, the διακονία, the public office33, and for the
establishment of this office (εἰς ἒργον διακονίας) the Lord has give the office-bearer.34 And this
includes "pastor and teacher". Now that the Lord has let go of the office of apostle and office of
prophet, the body of Christ is to be built up to its consummation by the gift of Christ, there
remains εἰς ἒργον διακονίας, the office of the evangelist and the office of pastors and teachers,
until the end is achieved. The latter [office] is therefore a permanent institution of the Lord in
His Church. And that the Church should appoint this office for herself is also clear from v. 16;
because each member should contribute to the edification of the body, including the utilization
of gifts for the establishment and maintenance of the διακονία in the congregation. - We
summarize briefly the results of these three main points: In Matt. 28:18-20 (and parallels) we
have Christ's command and establishment of the preaching office in the Church. In 2 Cor. 5:18-
20 (and parallels) God teaches us that He differentiates between private and public exercise of
this preaching, etc., and has organized and established a particular office for the public
management and administration of the office of the means of grace, the διακονία τῆς καινῆς
διαθήκης, namely as a permanent institution.35 In Eph. 4:11-16 the holy apostle teaches us that
this public office and the leaders of [this public office] are a gift of the risen Christ; that this
office lasts until the consummation of the body of Christ; that the individual forms of this office
were organized and established by the Lord; that thus, after apostles and prophets, their task
was established in the foundation of the Church,36 now the public office itself continues to exist
in the form of office of evangelist and the office of pastor and teacher. Compare this to 1 Cor.
12:28 f., where the Apostle stresses the difference between private and public exercise of the
office: "Are all teachers?" - It is also undeniable: If the Gospel is to be preached to every
creature, then there is also the mandate to train up preachers (and missionaries); because they
must be apt to teach and have the gift of the office37; to call and to send preachers38; thus to
confer to them the public administration of the office of the keys. If the Word of Christ shall

33
2 Cor. 3 and 5.
34
v. 11.
35
2 Cor. 3:11.
36
Eph. 2:19ff.
37
1 Tim. 3:2-7; Titus 1:5-9; 2 Tim. 2:2.
38
Heb. 5:4; James 3:1; Rom. 10:14-17.
dwell abundantly among us, and if the Holy Sacraments shall be administered in the
congregation39, then there is also the prescription to entrust one or more office-capable men
according to need.40 Next, The divine principle applies in the execution of the mandate of
Christ: "Let everything be done properly, κατὰ τάξιν!" The τάξις considered here God Himself
has firmly established in His Word when He says that every congregation should have their
bishop41; what kind of men should be appointed for the public preaching office; how should this
office be procured; what is their work; what they will feed on, etc. And all these divine
prescriptions were not only for the time of the apostles, but for "the office of the New
Testament" and are given especially for the office of bishop, the present-day pastoral office. Or
does a congregation today no longer need to conform according to these prescription in setting
up the pastoral office? Even through all these precise prescriptions the Lord of the house says
οἰκονομία and διακονία was founded by Him "in the Church" 42 for an office of divine
foundation and order.

The objection could possibly be argued: Unless the Church, especially the local
congregation (ἐκκλησία in the predominant usage of the New Testament), is commanded to
raise up the office of bishop, "to appoint pastors and deacons", then they must also call
apostles, miracle workers, tongue speakers, etc.! Because the Lord also has set suchlike "in the
Church" according to 1 Cor. 12:28. We answer: Such an objection is based on an obvious fallacy.
For God has set neither the office of apostle nor the exercise of miraculous powers, etc. as a
permanent office either in the Church or necessary in the congregation. He has not mandated
to perform miracles or to speak in tongues, but to preach the Gospel. - It would also be argued
that even some local congregations may be simply incapable to appoint the office in their
midst. We answer: Such cases belong in the realm of casuistry; but they do not influence in the
least bit the principle that the preaching office be administered publicly in every congregation
according to God's will and prescription, thus every congregation should have its own pastor.

Finally one could also reply: How or with what can it be proved that the office of bishop
or office of elder was identical with the pastoral office of the present-day church? In answer to
this question we point back to the statements of the apostle in 2 Cor. 3:5-11, where he says
that the Lord has set in the Church one permanent διακονία, the New Testament public
preaching office; but who would not recognize [the preaching office] in the present-day office
of parish pastor [Pfarrers] or pastor? Then from Eph. 4:11-16, where we have recognized that
the διακονία will continue until all members of the body of Christ are added, and that the
continuing species or forms of this διακονία are the office of evangelist as the public teaching
office without a limited local congregation and the office of pastor and teacher as the office on
and in a specific congregation. But are those who recognize the office of pastor and teacher not
again in the present-day office of pastor and parish pastor [Pfarrer]? A pastor or parish pastor
[Pfarrer] are conferred the essential duties of the "office of bishop or pastor" from God through

39
Col. 3:16; 1 Cor. 4:1; 11:20ff; Luke 22:19.
40
Titus 1:5-9.
41
Titus 1:5ff.; Acts 14:23; 20:28; see also Rev. 2:1ff.
42
1 Cor. 12:28.
the call of the congregation, he should administer the office of the means of grace 43 on behalf
of a local congregation.44 As the office of bishop, the pastoral office [Pfarramt] is still the office
of the Word that preaches reconciliation; the pastor is Christ's ambassador 45; it is the office of
grace46; the office of the New Testament47; the office of the Gospel to which a pastor is called
preacher and apostle48; it is the pastoral office, the "office of grazing"49, the office of teaching50,
the office of correction51, the office of governance and superintendence [Vorstehens]52, the
office of steward of the mysteries in Christ's service53 - it is in all parts exactly the same as the
office of bishop of the apostolic Church. One might as well also compare statements of Luther
and the Symbolic Books as Dr. Walther has collected in the second part of "Church and Office".
We agree with Luther when he writes: "I certainly hope that the faithful almost certainly know
and that Christians want to know that the clergy [der geistliche Stand] was instituted and
established by God ."54

Lehre und Wehre 64:151-161

Original at http://books.google.com/books?id=6VNJAAAAMAAJ

Translated by Rev. David M. Juhl

Completed on Monday of Epiphany 4, 2011

43
Eph. 3:2; 1 Cor. 4:1.
44
AC XIV.
45
2 Cor. 5:18-20.
46
Eph. 3:2.
47
2 Cor. 3:6.
48
2 Tim. 1:10-11.
49
Eph. 4:11; Acts 20:18; 1 Peter 5:1-4.
50
1 Tim. 3:2-7.
51
Titus 1:9-11.
52
1 Tim. 3:4-5; Heb. 13:17; 1 Peter 5:1-4.
53
1 Cor. 4:1.
54
St. Louis Ed. X:1624; compare Kirchner, Thesaurus, fol. 339, 349.