upon the speakers of speaking with tongues and that at the same time an analogous endowment of the interpretation of tongues was conferred upon those who heard (Comp., Acts ii. 12, 15, with 1 Cor. xiv. 22 f. ). § 17.2. =The Constitution of the Mother Church at Jerusalem.=--The notion which gained currency through Vitringa’s learned work “_De synagoga vetere_,” publ. 1696, that the constitution of the Apostolic church was moulded upon the pattern of the synagogues, is now no longer seriously entertained. Not only in regard to the Pauline churches wholly or chiefly composed of Gentile Christians, but also in regard to the Palestinian churches of purely Jewish Christians, no evidence in support of such a theory can be found. There is no sort of analogy between any office bearers in the church and the ἀρχισυνάγωγοι who were essentially characteristic of all the synagogues both in Palestine and among the dispersion (Mark v. 22; Luke viii. 41, 49; Acts xiii. 15; xviii. 8, 17), nor do we find anything to correspond to the ὑπήρεται or inferior officers of the synagogue (Luke iv. 20). On the other hand, the office bearers of the Christian churches, who, consisting, according to Acts vi., of deacons, and also afterwards, according to Acts xi. 30, of πρεσβύτεροι, or elders of the church at Jerusalem, occupied a place alongside of the Apostles in the government of the church, are without any analogy in the synagogues. The Jewish πρεσβύτεροι τοῦ λαοῦ mentioned in Matt. xxi. 23; xxvi. 3; Acts iv. 5; xxii. 5, etc., did not exercise a ministry of teaching and edification in the numerous synagogues of Jerusalem, but a legislatory, judicial and civil authority over the whole Jewish commonwealth as members of the Sanhedrim, of chief priest, scribes and elders. Between even these, however, and the elders of the Christian church a far-reaching difference exists. The Jewish elders are indeed representatives of the people, and have as such a seat and vote in the supreme council, but no voice is allowed to the people themselves. In the council of the Christian church, on the other hand, with reference to all important questions, the membership of all believers is called together for consultation and deliverance (Acts vi. 2-6; xv. 4, 22). A complaint on the part of the Hellenistic members of the church that their poor were being neglected led to the election of seven men who should care for the poor, not by the Apostles, but by the church. This is commonly but erroneously regarded as the first institution of the deaconship. To those then chosen, for whom the Acts (xxi. 8) has no other designation than that of “the seven,” the διακονεῖν τραπέζαις is certainly assigned: but they were not and were not called Deacons in the official sense any more than the Apostles, who still continued, according to v. 4, to exercise the διακονία τοῦ λόγου.