For evaluation:
 

Serve (δουλεύσατε) God in reverence and truth, leaving behind empty, fruitless talk and the deception of the crowd, believing in the one who raised our Lord Jesus Christ from the dead and gave him glory and a throne at his right hand, to whom all things in heaven and earth are subject, whom every breathing thing worships (λατρεύει), who is coming as judge of the living and dead, whose blood God will require from those who disobey him.



Brannan, R. (Trans.). (2012). The Apostolic Fathers in English. Bellingham, WA: Lexham Press.

Not sure if any of the original participants are around now but "seven sealed scroll" internet search quickly brings up references to Roman legal docs and in particular wills made with seven witnesses and (when written down) seven seals. The seals to be broken in the presence of someone duly authorised. Of what weight is this as evidence against Jeremy and nsr's position above?

I see T Gaston picks up a similar idea in Come and See, whereas the NET note, based upon L&N, goes the other way.

Luke, with the extensive freedom to order the meeting as you thought best this Sunday, what did you do?

If we are looking for application of a variety of people bringing different things the congregational worship I would throw in a couple of considerations that, to me, narrow any disparity:-

1. several people do bring things...
- usually four different prayers (often picking up on the message of the exhorter; reflecting it, advancing it, or tempering it)
- two or three different readers
- items of welfare are fed into the ecclesial prayer from various sources
- president and exhorter may collaborate in planning readings, hymns and exact ordering
- president sometimes responds to the exhorter; reflecting it, advancing it, or tempering it as he thinks necessary
- musicians can have input into selection of hymns, voluntaries etc.

2. the pattern of several bringing something to the ecclesia tends to operate more strongly over a period of weeks: rotation of exhorter, president, prayers, readers etc.; Bible Class themes divided up so that week by week a different member gets to present - time is usually made for others to bring questions or additional insight.

...

There is a story of yet another admirer – it was Nicodemus (Jn. 3:1ff). Despite the risk to his reputation, despite the effort on his part, Nicodemus was only an admirer; he never became a follower. It is as if he might have said to Christ, “If we are able to reach a compromise, you and I, then I will accept your teaching in eternity. But here in this world, no, that I cannot bring myself to do. Could you not make an exception for me? Could it not be enough if once in a while, at great risk to myself, I come to you during the night, but during the day (yes, I confess it, I myself feel how humiliating this is for me and how disgraceful, indeed also how very insulting it is toward you) to say “I do not know you?” See in what a web of untruth an admirer can entangle himself.

Nicodemus, I am quite sure, was certainly well meaning. I’m also sure he was ready to assure and reassure in the strongest expressions, words, and phrases that he accepted the truth of Christ’s teaching. Yet, is it not true that the more strongly someone makes assurances, while his life still remains unchanged, the more he is only making a fool of himself? If Christ had permitted a cheaper edition of being a follower – an admirer who swears by all that is high and holy that he is convinced – then Nicodemus might very well have been accepted. But he was not!

....

This is all good. Very timely for me re. something I am preparing on John 3.

Anyone got any insight on:

(v16) πάλιν δεύτερον
versus
(v17) τὸ τρίτον
?

The definite article in v17 is translated with an indefinite article in some recent translations. It may be that a reading of the definite article in v17 tends to push the English reader towards expecting the change from ἀγαπᾷς με; to φιλεῖς με; to involve some change of meaning.

TrevorL,

15 agape, feed, lambs
16 agape, tend, sheep
17 phileo, feed, sheep

...do you see the same level of significance in feed/tend and lambs/sheep as you do in agape/phileo? to me the agape/phileo distinction seems part of a larger symmetry with the stress to be read on "the third time", rather than "phileo" in looking for the cause of Peter's grief.