Dear Friends of Jonathan Pollard
I am writing to you on behalf of Jonathan Pollard to tell you about a wonderful opportunity that has arisen for Him to travel to the UK this fall to participate in several significant national prayer events for revival in that nation.
Over the last 10 months, the Lord has been pouring out His Spirit in an increased measure at the International House of Prayer in Kansas City, and we have seen literally thousands of people, saved, healed and delivered by the hand of God during our IHOPU Student Awakening services.
Jonathan has not only been powerfully touched by the Lord through this move of the Spirit, but has also served in an amazing way during the services, by ministering tirelessly to visitors from all over the world and in praying for an increased outpouring of the Spirit both locally and internationally, as many of you know he was healed for the nerve condition that left him in a wheelchair, and the Lord wants to release that healing all over the earth.
As I am sure you are aware, the Lord has given Jonathan a heart to see the nations transformed by the power of the Holy Spirit. Recently, the Lord opened a door for me (Wes Hall) to take a team of musicians, students, and ministers from IHOP-KC to the UK at the end of October. We will ministering in several strategic locations in England over a period of two weeks. We will be conducting “revival” services, teaching on prayer, and, most importantly, praying for revival throughout the land.
In light of the many prophecies that have been given over the last months concerning a fresh move of the Spirit that is coming to the UK, I believe this will be a highly significant trip for that nation, and I am excited to take a team of around 20-30 gifted and able IHOPU students and ministers, who have been immersed in an environment of prayer and renewal to serve at these events.
Due to the size of the team we are taking, each student and minister has committed to raise the funds to cover their round-trip flight from Kansas City to the UK in addition to one or two nights of accommodation and any incidental expenses that may be necessary. The host churches in the UK will be covering food and accommodation for the majority of the trip. 1,500 dollars should cover the whole trip.
I would like to invite you to be a part of this exciting ministry opportunity by partnering in prayer and financially towards the cost of this trip on Jonathan's behalf. I believe that we will see souls saved and the Kingdom expanded as a result of what the Lord does this fall in England.
Thank you for your partnership in the gospel!
Sincerely,
Wes Hall
To contact Jonathan email him at pollardjonathan@gmail.com
Tuesday, August 24, 2010
Wednesday, August 18, 2010
Jeremiah and the end of the age (In Short)
I receive words almost every week that the Lord is going to open up "The Book of Jeremiah" to me. Note none of these people know that I have had encounters with the book dealing with the end of the age. Dreams about being hated in Israel, hung from tops of buildings stones thrown at my head. It's been said that Isaiah presented the suffering servant but Jeremiah incarnated the suffering servant.
About two years ago now, I was in Alabama for a short season helping set up prayer meetings and an internship, and Jeremiah's book kept being highlighted to me over and over again. So I decided to embark on a journey with this book while I was in Alabama. Needless to say I had no idea what I was getting myself into. Two months later I found myself kinda depressed and thinking everyone was evil.
My first time through the book I really got caught off guard with how intense the book is. Touched in chapter one by the Lord marking a youngster, rebuked in chapter two by the Lord saying "the prophets prophesied by "baal"". I was roaring threw the book finding myself on the floor repenting more than touched by the kindness of Jesus. Two months in I was kinda depressed, not fun to be around, and thought all men were evil (which we are). I had to just get it over with and speed read to the end and kinda shut off my emotions. No one was liking me anymore. So I completely missed the reality of the book the first time through. The point of the book of Jeremiah is the kindness of Jesus and the tug of war in His heart of being a just judge and desiring to display mercy.
The way the book starts is just so moving to me. A youth just seeking after the Lord and He gets to become apart of History. This young guy on a hill just praying and then suddenly the word of the Lord comes to him and He is forever changed. The Lord breaks off disqualification and tells him "My words are with and in you". Then starts the address to Israel with "I remember you in the kindness of your youth, the love of your betrothal, when you went after me in the wilderness." "what injustices have your fathers found in Me, that they are so far gone from Me?" "They do not say, "where is the Lord who brought us from Egypt?"" The tenderness and brokenness of the Lord's heart is so clearly displayed in Jeremiah two. You can feel the hurt in the questions of "what injustice have I done to deserve this rejection." Him reflecting back on the days when Israel was coming after Him and following Him in the wilderness. He is longing for them to return to Him and be with Him again. But they are two far gone to turn to Him, the prophets are not giving the people the word of the Lord, they are saying peace and safety, blessings and prosperity. When destruction is on the door step and the heart of the Lord is broken over it. Jeremiah comes out of no where with a word going totally against the grain of the popular words of the hour. Rejected, beaten, hated, left for dead, He stood before kings yet was a mockery among the son's of Israel, and at the end of His life the rest of the world was counted not worth of him though he was a reproach among men.
I believe that this book is such a picture of the end of the age and the prophets that will come forth. 1 Thessalonians 5:3 "when they say peace and safety sudden destruction will come." I can just see in my mind and in the scripture with the wave of deception that coming, and the great falling away, the heart of the Lord going "Oh i remember you in the kindness of your youth when you went after me. What injustice have you found in me?" With destruction at the door the people turn to the mark instead of Jesus and the judge does what a judge does He brings forth justice. Just like in Jeremiah's day the Lord said, "Don't pray or fast for this people I won't hear you." In that day when those people take that mark, the Lord will say, "Do not pray, do not fast for this people, its to late."
This is way the book so grabbed me, because it took me on a journey of the heart of the Lord at the end of the age. A merciful King and a just Judge in one being called God.
Jonathan
About two years ago now, I was in Alabama for a short season helping set up prayer meetings and an internship, and Jeremiah's book kept being highlighted to me over and over again. So I decided to embark on a journey with this book while I was in Alabama. Needless to say I had no idea what I was getting myself into. Two months later I found myself kinda depressed and thinking everyone was evil.
My first time through the book I really got caught off guard with how intense the book is. Touched in chapter one by the Lord marking a youngster, rebuked in chapter two by the Lord saying "the prophets prophesied by "baal"". I was roaring threw the book finding myself on the floor repenting more than touched by the kindness of Jesus. Two months in I was kinda depressed, not fun to be around, and thought all men were evil (which we are). I had to just get it over with and speed read to the end and kinda shut off my emotions. No one was liking me anymore. So I completely missed the reality of the book the first time through. The point of the book of Jeremiah is the kindness of Jesus and the tug of war in His heart of being a just judge and desiring to display mercy.
The way the book starts is just so moving to me. A youth just seeking after the Lord and He gets to become apart of History. This young guy on a hill just praying and then suddenly the word of the Lord comes to him and He is forever changed. The Lord breaks off disqualification and tells him "My words are with and in you". Then starts the address to Israel with "I remember you in the kindness of your youth, the love of your betrothal, when you went after me in the wilderness." "what injustices have your fathers found in Me, that they are so far gone from Me?" "They do not say, "where is the Lord who brought us from Egypt?"" The tenderness and brokenness of the Lord's heart is so clearly displayed in Jeremiah two. You can feel the hurt in the questions of "what injustice have I done to deserve this rejection." Him reflecting back on the days when Israel was coming after Him and following Him in the wilderness. He is longing for them to return to Him and be with Him again. But they are two far gone to turn to Him, the prophets are not giving the people the word of the Lord, they are saying peace and safety, blessings and prosperity. When destruction is on the door step and the heart of the Lord is broken over it. Jeremiah comes out of no where with a word going totally against the grain of the popular words of the hour. Rejected, beaten, hated, left for dead, He stood before kings yet was a mockery among the son's of Israel, and at the end of His life the rest of the world was counted not worth of him though he was a reproach among men.
I believe that this book is such a picture of the end of the age and the prophets that will come forth. 1 Thessalonians 5:3 "when they say peace and safety sudden destruction will come." I can just see in my mind and in the scripture with the wave of deception that coming, and the great falling away, the heart of the Lord going "Oh i remember you in the kindness of your youth when you went after me. What injustice have you found in me?" With destruction at the door the people turn to the mark instead of Jesus and the judge does what a judge does He brings forth justice. Just like in Jeremiah's day the Lord said, "Don't pray or fast for this people I won't hear you." In that day when those people take that mark, the Lord will say, "Do not pray, do not fast for this people, its to late."
This is way the book so grabbed me, because it took me on a journey of the heart of the Lord at the end of the age. A merciful King and a just Judge in one being called God.
Jonathan
Wednesday, August 11, 2010
Apostle: Word study.
Word: Apostles: ἀπόστολος, apostolos.
In the Greek and a list of scriptures.
ἀπόστολος, ου, ὁ (s. ἀποστέλλω). In older Gk. (Lysias, Demosth.) and later (e.g. Posidon.: 87 Fgm. 53 p. 257, 21 Jac. [Strabo 3, 5, 5]) ὁ ἀ. is a naval expedition, prob. also its commander (Anecd. Gr. 217, 26). τὸ ἀπόστολον with (Pla., Ep. 7, 346a) or without (Vi. Hom. 19) πλοῖον means a ship ready for departure. In its single occurrence in Jos. (Ant. 17, 300; it is not found elsewh. in Jewish-Gk. lit.) it prob. means ‘sending out’; in pap mostly ‘bill of lading’ (s. Preisigke, Fachwörter 1915), less freq. ‘certificate of clearance (at a port)’ (BGU V §64 [II a.d.]=Gnomon des Idios Logos). It can also be ‘letter of authorization (relating to shipping)’: Mitt-Wilck. I/2, 443, 10 (15 a.d.); PHerm 6, 11f (cp. Dig. 49, 6, 1 litteras dimissorias sive apostolos). In contrast, in isolated cases it refers to persons who are dispatched for a specific purpose, and the context determines the status or function expressed in such Eng. terms as ‘ambassador, delegate, messenger’ (Hdt. 1, 21; 5, 38; Synesius, Providence 2, 3 p. 122a ἀπόστολοι of ordinary messengers; Sb 7241, 48; BGU 1741, 6 [64 b.c.]; 3 Km 14:6A; Is 18:2 Sym.). Cp. KLake, The Word Ἀ.: Beginn. I 5, ’33, 46–52. It is this isolated usage that is preferred in the NT w. nuances peculiar to its lit. But the extensive use of ἀποστέλλω in documents relating to pers. of merit engaged in administrative service prob. encouraged NT use of the noun, thus in effect disavowing assoc. w. the type of itinerant philosophers that evoked the kind of pejorative term applied by Paul’s audience Ac 17:18.
① of messengers without extraordinary status delegate, envoy, messenger (opp. ὁ πέμψας) J 13:16. Of Epaphroditus, messenger of the Philippians Phil 2:25.—2 Cor 8:23.
② of messengers with extraordinary status, esp. of God’s messenger, envoy (cp. Epict. 3, 22, 23 of Cynic wise men: ἄγγελος ἀπὸ τ. Διὸς ἀπέσταλται).
(שָׁלִיחַ; Schürer III 124f w. sources and lit.; Billerb. III 1926, 2–4; JTruron, Theology 51, ’48, 166–70; 341–43; GDix, ibid. 249–56; 385f; JBühner, art. ἄ. in EDNT I 142–46). In Christian circles, at first ἀ. denoted one who proclaimed the gospel, and was not strictly limited: Paul freq. calls himself an ἀ.: Ro 1:1; 11:13; 1 Cor 1:1; 9:1f; 15:9; 2 Cor 1:1; Gal 1:1; Eph 1:1; Col 1:1; 1 Ti 1:1; 2:7; 2 Ti 1:1; Tit 1:1.—1 Cl 47:1. Of Barnabas Ac 14:14; 15:2. Of Andronicus and Junia (less prob. Junias, s. Ἰουνία) Ro 16:7. Of James, the Lord’s brother Gal 1:19. Of Peter 1 Pt 1:1; 2 Pt 1:1. Then esp. of the 12 apostles οἱ δώδεκα ἀ. (cp. ParJer 9:20; AscIs 3:21; 4:3) Mt 10:2; Mk 3:14; Lk 22:14 (v.l. οἱ δώδεκα); cp. 6:13; 9:10; 17:5; Ac 1:26 (P-HMenoud, RHPR 37 ’57, 71–80); Rv 21:14; PtK 3 p. 15, 18. Peter and the apostles Ac 2:37; 5:29. Paul and apostles Pol 9:1 (cp. AcPlTh Aa I, 235 app. of Thecla). Gener. the apostles Mk 6:30; Lk 24:10; 1 Cor 4:9; 9:5; 15:7; 2 Cor 11:13; 1 Th 2:7; Ac 1:2; 2:42f; 4:33, 35, 37; 5:2, 12, 18, 34 v.l., 40; 6:6; 8:1, 14, 18; 9:27; 11:1; 14:4; 2 Pt 3:2; Jd 17; IEph 11:2; IMg 7:1; 13:2; ITr 2:2; 3:1; 7:1; IPhld 5:1; ISm 8:1; D ins; 11:3, 6. As a governing board, w. the elders Ac 15:2, 4, 6, 22f; 16:4. As possessors of the most important spiritual gift 1 Cor 12:28f. Proclaimers of the gospel 1 Cl 42:1f; B 5:9; Hs 9, 17, 1. Prophesying strife 1 Cl 44:1. Working miracles 2 Cor 12:12. W. overseers, teachers and attendants Hv 3, 5, 1; Hs 9, 15, 4; w. teachers Hs 9, 25, 2; w. teachers, preaching to those who had fallen asleep Hs 9, 16, 5; w. var. Christian officials IMg 6:1; w. prophets Eph 2:20; D 11:3; Pol 6:3. Christ and the apostles as the foundation of the church IMg 13:1; ITr 12; 2; cp. Eph 2:20. οἱ ἀ. and ἡ ἐκκλησία w. the three patriarchs and the prophets IPhld 9:1. The Holy Scriptures named w. the ap. 2 Cl 14:2 (sim. ApcSed 14:10 p. 136, 17 Ja.). Paul ironically refers to his opponents (or the original apostles; s. s.v. ὑπερλίαν) as οἱ ὑπερλίαν ἀ. the super-apostles 2 Cor 11:5; 12:11. The orig. apostles he calls οἱ πρὸ ἐμοῦ ἀ. Gal 1:17; AcPlCor 2:4.—Harnack, Mission4 I 1923, 332ff (Eng. tr. I 319–31). WSeufert, D. Urspr. u. d. Bed. d. Apostolates 1887; EHaupt, Z. Verständnis d. Apostolates im NT 1896; EMonnier, La notion de l’Apostolat des origines à Irénée 1903; PBatiffol, RB n.s. 3, 1906, 520–32; Wlh., Einleitung2, 1911, 138–47; EBurton, AJT 16, 1912, 561–88, Gal comm. 1921, 363–84; RSchütz, Apostel u. Jünger 1921; EMeyer I 265ff; III 255ff. HVogelstein, Development of the Apostolate in Judaism, etc.: HUCA 2, 1925, 99–123; JWagenmann, D. Stellg. d. Ap. Pls neben den Zwölf 1926; WMundle, D. Apostelbild der AG: ZNW 27, 1928, 36–54; KRengstorf, TW I 406–46 (s. critique by HConzelmann, The Theol. of St. Luke ’60, 216, n. 1), Apost. u. Predigtamt ’34; J-LLeuba, Rech. exégét. rel. à l’apostolat dans le NT, diss. Neuchâtel ’36; PSaintyves, Deux mythes évangéliques, Les 12 apôtres et les 72 disciples ’38; GSass, Apostelamt u. Kirche … paulin. Apostelbegr. ’39; EKäsemann, ZNW 40, ’41, 33–71; RLiechtenhan, D. urchr. Mission ’46; ESchweizer, D. Leben d. Herrn in d. Gemeinde u. ihren Diensten ’46; AFridrichsen, The Apostle and His Message ’47; HvCampenhausen, D. urchristl. Apostelbegr.: StTh 1, ’47, 96–130; HMosbech, ibid. 2, ’48, 166–200; ELohse, Ursprung u. Prägung des christl. Apostolates: TZ 9, ’53, 259–75; GKlein, Die 12 Apostel, ’60; FHahn, Mission in the NT, tr. FClarke, ’65; WSchmithals, The Office of the Apostle, tr. JSteely, ’69; KKertelge, Das Apostelamt des Paulus, BZ 14, ’70, 161–81. S. also ἐκκλησία end, esp. Holl and Kattenbusch; also HBetz, Hermeneia: Gal ’79, 74f (w. additional lit.); FAgnew, On the Origin of the Term ἀπόστολος: CBQ 38, ’76, 49–53 (survey of debate); KHaacker, NovT 30, ’88, 9–38 (Acts). Ins evidence (s. e.g. SIG index) relating to the verb ἀποστέλλω is almost gener. ignored in debate about the meaning of the noun.—DELG s.v. στέλλω A. EDNT. M-M. TW. Spicq.
My thoughts.
Looking through the different contexts of how this word is used for instance 1 or 4:9 "For I think that God has displayed us, the apostles, last, as men condemned to death; for we have been made a spectacle to the world, both to angels and to men." 1 Cor 12:28 "And God has appointed these in the church: first apostles, second prophets, third teachers, after that miracles, then gifts of healings, helps, administrations, varieties of tongues." 1 Cor 15:9 "For I am the least of the apostles, who am not worthy to be called an apostle, because I persecuted the church of God." 2 Cor 11:5 "But I do not think I am in the least inferior to those "super-apostles.""
When using the term "apostle or "apostles" It seems Paul makes it clear that they are the highest office. But at the same time he also makes it clear that they are last in every category. 1 Timothy Paul says that he is "the chief of all sinners" but at the same time he is the top apostle of his day. Seems like He is contradicting himself right? No not at all, I believe what Paul is getting at is one of the primary principles in the kingdom of God "the first shall be last". The lead apostle is the lowest of the low, first in leadership and responsibility but last in popularity, recognition, and worldly esteem. Jesus being the very head of the church God in the flesh says in Mark 10:45 "For even the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many." The office if a apostle like the four offices in the five fold ministry exist for serving the body in equipping the saints to the work of the ministry. (Eph 4 11-12) The definition of "ministry" or "to minister" is this "serve, servant, service, servitor, waited".
As a whole the Office of an apostle can be summed up like this, The Apostle is the head of the earthly church, giving their lives in servant-hood preferring other before themselves, and being the lowest of the low on the earth.
By. Jonathan Pollard
In the Greek and a list of scriptures.
ἀπόστολος, ου, ὁ (s. ἀποστέλλω). In older Gk. (Lysias, Demosth.) and later (e.g. Posidon.: 87 Fgm. 53 p. 257, 21 Jac. [Strabo 3, 5, 5]) ὁ ἀ. is a naval expedition, prob. also its commander (Anecd. Gr. 217, 26). τὸ ἀπόστολον with (Pla., Ep. 7, 346a) or without (Vi. Hom. 19) πλοῖον means a ship ready for departure. In its single occurrence in Jos. (Ant. 17, 300; it is not found elsewh. in Jewish-Gk. lit.) it prob. means ‘sending out’; in pap mostly ‘bill of lading’ (s. Preisigke, Fachwörter 1915), less freq. ‘certificate of clearance (at a port)’ (BGU V §64 [II a.d.]=Gnomon des Idios Logos). It can also be ‘letter of authorization (relating to shipping)’: Mitt-Wilck. I/2, 443, 10 (15 a.d.); PHerm 6, 11f (cp. Dig. 49, 6, 1 litteras dimissorias sive apostolos). In contrast, in isolated cases it refers to persons who are dispatched for a specific purpose, and the context determines the status or function expressed in such Eng. terms as ‘ambassador, delegate, messenger’ (Hdt. 1, 21; 5, 38; Synesius, Providence 2, 3 p. 122a ἀπόστολοι of ordinary messengers; Sb 7241, 48; BGU 1741, 6 [64 b.c.]; 3 Km 14:6A; Is 18:2 Sym.). Cp. KLake, The Word Ἀ.: Beginn. I 5, ’33, 46–52. It is this isolated usage that is preferred in the NT w. nuances peculiar to its lit. But the extensive use of ἀποστέλλω in documents relating to pers. of merit engaged in administrative service prob. encouraged NT use of the noun, thus in effect disavowing assoc. w. the type of itinerant philosophers that evoked the kind of pejorative term applied by Paul’s audience Ac 17:18.
① of messengers without extraordinary status delegate, envoy, messenger (opp. ὁ πέμψας) J 13:16. Of Epaphroditus, messenger of the Philippians Phil 2:25.—2 Cor 8:23.
② of messengers with extraordinary status, esp. of God’s messenger, envoy (cp. Epict. 3, 22, 23 of Cynic wise men: ἄγγελος ἀπὸ τ. Διὸς ἀπέσταλται).
(שָׁלִיחַ; Schürer III 124f w. sources and lit.; Billerb. III 1926, 2–4; JTruron, Theology 51, ’48, 166–70; 341–43; GDix, ibid. 249–56; 385f; JBühner, art. ἄ. in EDNT I 142–46). In Christian circles, at first ἀ. denoted one who proclaimed the gospel, and was not strictly limited: Paul freq. calls himself an ἀ.: Ro 1:1; 11:13; 1 Cor 1:1; 9:1f; 15:9; 2 Cor 1:1; Gal 1:1; Eph 1:1; Col 1:1; 1 Ti 1:1; 2:7; 2 Ti 1:1; Tit 1:1.—1 Cl 47:1. Of Barnabas Ac 14:14; 15:2. Of Andronicus and Junia (less prob. Junias, s. Ἰουνία) Ro 16:7. Of James, the Lord’s brother Gal 1:19. Of Peter 1 Pt 1:1; 2 Pt 1:1. Then esp. of the 12 apostles οἱ δώδεκα ἀ. (cp. ParJer 9:20; AscIs 3:21; 4:3) Mt 10:2; Mk 3:14; Lk 22:14 (v.l. οἱ δώδεκα); cp. 6:13; 9:10; 17:5; Ac 1:26 (P-HMenoud, RHPR 37 ’57, 71–80); Rv 21:14; PtK 3 p. 15, 18. Peter and the apostles Ac 2:37; 5:29. Paul and apostles Pol 9:1 (cp. AcPlTh Aa I, 235 app. of Thecla). Gener. the apostles Mk 6:30; Lk 24:10; 1 Cor 4:9; 9:5; 15:7; 2 Cor 11:13; 1 Th 2:7; Ac 1:2; 2:42f; 4:33, 35, 37; 5:2, 12, 18, 34 v.l., 40; 6:6; 8:1, 14, 18; 9:27; 11:1; 14:4; 2 Pt 3:2; Jd 17; IEph 11:2; IMg 7:1; 13:2; ITr 2:2; 3:1; 7:1; IPhld 5:1; ISm 8:1; D ins; 11:3, 6. As a governing board, w. the elders Ac 15:2, 4, 6, 22f; 16:4. As possessors of the most important spiritual gift 1 Cor 12:28f. Proclaimers of the gospel 1 Cl 42:1f; B 5:9; Hs 9, 17, 1. Prophesying strife 1 Cl 44:1. Working miracles 2 Cor 12:12. W. overseers, teachers and attendants Hv 3, 5, 1; Hs 9, 15, 4; w. teachers Hs 9, 25, 2; w. teachers, preaching to those who had fallen asleep Hs 9, 16, 5; w. var. Christian officials IMg 6:1; w. prophets Eph 2:20; D 11:3; Pol 6:3. Christ and the apostles as the foundation of the church IMg 13:1; ITr 12; 2; cp. Eph 2:20. οἱ ἀ. and ἡ ἐκκλησία w. the three patriarchs and the prophets IPhld 9:1. The Holy Scriptures named w. the ap. 2 Cl 14:2 (sim. ApcSed 14:10 p. 136, 17 Ja.). Paul ironically refers to his opponents (or the original apostles; s. s.v. ὑπερλίαν) as οἱ ὑπερλίαν ἀ. the super-apostles 2 Cor 11:5; 12:11. The orig. apostles he calls οἱ πρὸ ἐμοῦ ἀ. Gal 1:17; AcPlCor 2:4.—Harnack, Mission4 I 1923, 332ff (Eng. tr. I 319–31). WSeufert, D. Urspr. u. d. Bed. d. Apostolates 1887; EHaupt, Z. Verständnis d. Apostolates im NT 1896; EMonnier, La notion de l’Apostolat des origines à Irénée 1903; PBatiffol, RB n.s. 3, 1906, 520–32; Wlh., Einleitung2, 1911, 138–47; EBurton, AJT 16, 1912, 561–88, Gal comm. 1921, 363–84; RSchütz, Apostel u. Jünger 1921; EMeyer I 265ff; III 255ff. HVogelstein, Development of the Apostolate in Judaism, etc.: HUCA 2, 1925, 99–123; JWagenmann, D. Stellg. d. Ap. Pls neben den Zwölf 1926; WMundle, D. Apostelbild der AG: ZNW 27, 1928, 36–54; KRengstorf, TW I 406–46 (s. critique by HConzelmann, The Theol. of St. Luke ’60, 216, n. 1), Apost. u. Predigtamt ’34; J-LLeuba, Rech. exégét. rel. à l’apostolat dans le NT, diss. Neuchâtel ’36; PSaintyves, Deux mythes évangéliques, Les 12 apôtres et les 72 disciples ’38; GSass, Apostelamt u. Kirche … paulin. Apostelbegr. ’39; EKäsemann, ZNW 40, ’41, 33–71; RLiechtenhan, D. urchr. Mission ’46; ESchweizer, D. Leben d. Herrn in d. Gemeinde u. ihren Diensten ’46; AFridrichsen, The Apostle and His Message ’47; HvCampenhausen, D. urchristl. Apostelbegr.: StTh 1, ’47, 96–130; HMosbech, ibid. 2, ’48, 166–200; ELohse, Ursprung u. Prägung des christl. Apostolates: TZ 9, ’53, 259–75; GKlein, Die 12 Apostel, ’60; FHahn, Mission in the NT, tr. FClarke, ’65; WSchmithals, The Office of the Apostle, tr. JSteely, ’69; KKertelge, Das Apostelamt des Paulus, BZ 14, ’70, 161–81. S. also ἐκκλησία end, esp. Holl and Kattenbusch; also HBetz, Hermeneia: Gal ’79, 74f (w. additional lit.); FAgnew, On the Origin of the Term ἀπόστολος: CBQ 38, ’76, 49–53 (survey of debate); KHaacker, NovT 30, ’88, 9–38 (Acts). Ins evidence (s. e.g. SIG index) relating to the verb ἀποστέλλω is almost gener. ignored in debate about the meaning of the noun.—DELG s.v. στέλλω A. EDNT. M-M. TW. Spicq.
My thoughts.
Looking through the different contexts of how this word is used for instance 1 or 4:9 "For I think that God has displayed us, the apostles, last, as men condemned to death; for we have been made a spectacle to the world, both to angels and to men." 1 Cor 12:28 "And God has appointed these in the church: first apostles, second prophets, third teachers, after that miracles, then gifts of healings, helps, administrations, varieties of tongues." 1 Cor 15:9 "For I am the least of the apostles, who am not worthy to be called an apostle, because I persecuted the church of God." 2 Cor 11:5 "But I do not think I am in the least inferior to those "super-apostles.""
When using the term "apostle or "apostles" It seems Paul makes it clear that they are the highest office. But at the same time he also makes it clear that they are last in every category. 1 Timothy Paul says that he is "the chief of all sinners" but at the same time he is the top apostle of his day. Seems like He is contradicting himself right? No not at all, I believe what Paul is getting at is one of the primary principles in the kingdom of God "the first shall be last". The lead apostle is the lowest of the low, first in leadership and responsibility but last in popularity, recognition, and worldly esteem. Jesus being the very head of the church God in the flesh says in Mark 10:45 "For even the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many." The office if a apostle like the four offices in the five fold ministry exist for serving the body in equipping the saints to the work of the ministry. (Eph 4 11-12) The definition of "ministry" or "to minister" is this "serve, servant, service, servitor, waited".
As a whole the Office of an apostle can be summed up like this, The Apostle is the head of the earthly church, giving their lives in servant-hood preferring other before themselves, and being the lowest of the low on the earth.
By. Jonathan Pollard
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