EUTYCHUS

EVIL

euraguilo which drove St. Paul's ship before it was the cause of the shipwreck. A. Socter.

EUTYOHUS. — A young man who fell down from a third storey while sleeping during St. Paul's sermon at Troas, and was 'taken up dead' (Ac 20»). St. Paul fell on him and, embracing him, declared life to be in him. It is not actually said that Eutychus was dead, but that seems at least to have been the general belief. The incident is described in parallel terms with the raising of Dorcas and of Jairus' daughter. A. J. Maclean.

EVANCrGLIST ('one who proclaims good tidings' ['evangel,' 'gospel']). — The word occurs 3 times in NT (Ac 21', Eph 4", 2 Ti 4'), and in each case with reference to the proclamation of the Christian gospel.

Ac 21' gives what appears to be the primary Christian use of the word. Philip, one of the Seven (cf. Ac 6'-8), is there called ' the evangelist.' And how he obtained this title is suggested when we find that immediately after Stephen's martyrdom he went forth from Jerusalem and 'preached the gospel' (literally eeangdized) in Samaria, in the desert, and in all the cities of the coast-land between Azotus and CEesarea (Ac S*-'- "• *■ ^- *»). In the first place, then, the evangelist was a travelling Christian missionary, one who preached the good news of Christ to those who had never heard it before.

In Eph 4" Apostles, prophets, evangeUsts, pastors, and teachers are all named as gifts bestowed on the Church by the ascended Christ. It is impossible to distinguish these 5 terms as referring to so many fixed ecclesiastical ofBces. There is no ground, e.g., for thinking that there was an order of pastors and another of teachers in the early Church. St. Paul, again, while discharging the exceptional functions of the Apostolate, was himself the prince of evangelists and the greatest of Christian teachers. We conclude, therefore, that the evangelist as such was not an official, but one who, without having the higher powers of Apostleship or prophecy, or any special talent for teaching or pastoral work, had a gift tor proclaiming the gospel as a message of saving love — a gift which was chiefly exercised, no doubt, by moving as Philip had done from place to place.

That ' evangelist ' denotes function and not special office is confirmed by 2 11 4^. Timothy Is exhorted to 'do the work of an evangelist,' but also to engage in tasks of moral supervision and patient doctrinal instruction (vv.2- s) which suggest the settled pastor and stated teacher rather than the travelling missionary. In his earlier life, Timothy, as St Paul's travel-companion (Ac le"*- IQi"! 20«, Ro 16" etc.), had been an evangelist of the journeying type. But this passage seems to show that there is room for the evangeUst at home as well as abroad, and that the faithful minister of Christ, in order to 'make full proof of his ministry,' wUl not only watch over the morals of his flock and attend to their up-building in sound doctrine, but seek to win outsiders to Christ by proclaiming the gospel of His grace.

The special use of 'evangelist' in the sense of an author of a written, 'Gospel' or narrative of Christ's life, and specifically the author of one of the four canonical Gospels, is much later than the NT, no instance being found tUl the 3rd century. J. C. Lambert.

EVE (Heb. ChawwSh; the name probably denotes 'life': other proposed explanations are 'life-giving,' 'living,' 'kinship,' and some would connect it with an Arab, word for 'seri>ent'). — 1, Eve is little more, in Genesis, than a personification of human life which is perpetuated by woman. See Adam. 2. In the NT Eve is mentioned in 2 Co 11', 1 Ti 2i3-i5. The former is a reference to her deception by the serpent. The latter teaches that since ' Adam was first formed, tlien Eve,' women must live in quiet subordination to their husbands. And a second reason seems to be added, i.e. that Adam was 'not deceived,' in the fundamental manner that Eve was, lor ' the woman being completely deceived has come into [a state of] transgression.' Here

St. Paul distinctly takes Eve to be a personification of all women. The personification continues in v.i', which is obscure, and must be studied in the commentaries.

A. H. M'Neile. EVENING.— See Time.

KVI.— One pf the five kings of Midian slain (Nu 31'. Jos 13M).

EVIDENTLY.— Ac 10' ' He saw in a vision evidently about the ninth hour of the day'; Gal 3' 'before whose eyes Jesus Christ hath been evidently set forth.' The meaning is clearly, or openly as in RV. Cf. Boh. Crusoe (Gold. Treas. ed. p. 250), 'He saw evidently what Stock of Corn and Eice I had laid up.'

EVIL is an older form of the word 'ill'; used, both as substantive and adjective, to tr. various synonyms and ranging in meaning from physical unfltness to moral wickedness. The former is archaic, but occurs in Gn 28' (AVm), Ex 21' (AVm), Jer 24' (AV), and Mt 7", though the two last passages are not without an ethical tinge. But the word almost invariably connotes what is either morally corrupt (see Sin) or injurious to life and happiness.

1. In the OT the two meanings are at first scarcely differentiated. Whatever comes to man from without is, to begin with, attributed simply to God (Am 3', La 3", Ezk 14', Is 45'). Destruction is wrought by His angels (Ex 122', 2 S 241", Ps 78"). Moral temptations come from Him (2 S 24i, 1 K 2225), though there is a tendency to embody them in beings which, though belonging to the host of heaven, are spoken of as evil or lying spirits (1 S 16", Jg 923, 1 K 2222). The serpent of the Fall narrative cannot be pressed to mean more than a symbol of temptation, though the form which the temptation takes suggests hostiUty to the will of God external to the spirit of the woman (2 Co 11', cf. Gn 3'-'). Then later we have the figure of the Adversary or Satan, who, though still dependent on the will of God, is never-theless so identified with evil that he is represented as taking the initiative in seduction (Zee 3', 1 Ch 21', but cf. 2 S 241). This marks the growth of the sense of God's holiness (Dt 32* etc.), the purity which cannot behold evil (Hab 1"); and correspondingly sharpens the problem. Heathen gods are now identified with demons opposed to the God of Israel (Dt 32", Ps 106"; cf. 1 Co 102"). This tendency, increased perhaps by Persian infiuence, becomes dominant in apocryphal literature (2 P 2* and Jude « are based on the Book of Enoch), where the fallen angels are a king-dom at war with the Kingdom of God.

2. In the NT moral evil Is never ascribed to God (Ja 1"), being essentially hostile to His mind and will (Ro li'-2i 5'», 1 Jn 15-' 2i«- 29 3'- '); but to the Evil One (Mt 6" 13", 1 Jn 5"), an active and personal being identical with the Devil (Mt 13'^, Jn 8«) or Satan (Mt 4", Mk 4>6, Lk 22'i, Jn 132'), who with his angels (Mt 25*') is cast down from heaven (Rev 12», cf. Lk 10"), goes to and fro in the earth as the universal adversary (1 P 5', Eph 42' 6", Ja 4'), and will be finally imprisoned with his ministering spirits (Rev 202- ", cf. Mt 25"). Pain and suffering are ascribed sometimes to God (Rev 31', 1 Th 3', He 12'-"), inasmuch as all things work together for good to those that love Him (Ro 82«); sometimes to Satan (Lk 13", 2 Co 12') and the demons (Mt 82' etc.), who are suffered to hurt the earth for a season (Rev 9'-" 12i2)i.

The speculative question of the origin of evil is not resolved in Holy Scripture, being one of those things of which we are not competent judges (see Butler's Analogy, i. 7, cf. 1 Co 13'2). Pain is justified by the redemption of the body (Ro 81^-2^, 1 P 4''), punishment by the peaceable fruits of righteouaness (He 12'-u), and the permission of moral evil by the victory of the Cross fjn 12". Ro 8"-". Col 2i', 1 Co 152* -2') . Accept the facts and look to the end is the teaching of the Bible as a guide to practical religion (Ja 5'i) . Beyond this we enter the region of that high theology which com-prehensive thinkers like Aquinas or Calvin have not shrunk

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