λοιδορίας χάριν is connected of course with ἀφορμήν, not with βούλομαι, as Mack suggests, "ΟΙ will . . . on account
of the reproach which might otherwise come on the Church”’.
For the sentiment cf. vi. 1, Tit. ii. 5, 8, 1 Peter ii. 12, iii. 16. In all these places the responsibility of guarding against scandal is laid on the members of the Church generally, not specially on the Church rulers. The construction of χάριν here is not quite the same as in Gal. iii. το, Tit. i. 11, Jude 16. Here it is an appendage to the sentence, expla- natory of ἀφορμὴν διδόναι.
Ver. 15. τινες: See note on i. 3.
ἐξετράπησαν ὀπίσω τοῦ Σ.: This isa pregnant phrase, meaning They have turned out of the way [of life and light] and have followed after Satan”. “The prepositional use of ὀπίσω, which is foreign to profane writers, takes its origin
from the LXX (Hebr. TITS)” (Blass,
Gram. p. 129). The primary phrase is ἔρχεσθαι [also ἀκολουθεῖν or πορεύεσθαι) ὀπίσω τινός. For ὀπίσω in an unfavour- able sense cf. Luke xxi. 8, John xii. το, Acts v. 37, xx. 30, 2 Peter ii. το, Jude 7, Rev. xiii. 3. The phrase, no doubt, reters to something worse than a second mar- riage.
Ver. 16. et τις πιστή: This is one of those difficulties that prove the bona fide character of the letter. We may explain it in either of two ways: (1) It not un- frequently happens that the language in which we express a general statement is unconsciously coloured by a particular instance of which we are thinking at the moment. St. Paul has some definite case in his mind, of a Christian woman who had a widow depending on her, of whose support she wishes the Church to relieve her, or (2) the verse may be an afterthought to avoid the possibility of the ruling given in vv. 4, 7, 8 being sup- posed to refer to men only. Von Soden explains it by the independent position
134
c Seer Tim. ili. 4.
d Heb. iii. 3, σθωσαν, μάλιστα οἱ “ κοπιῶντες ἐν λόγῳ καὶ διδασκαλίᾳ "
Χ. 29. ε See note — on 1 Tim, iv. 1Ο.
of married women indicated in ver. 14 and Tit. ii. 5. The phrase ἔχει χήρας may be intended to include dependent widowed relatives, aunts or cousins, who could not be called προγόνοι.
βαρείσϑω. Compare the use of βάρος, 1 Thess. ii. 6, δυνάμενοι ἐν βάρει εἶναι; of ἐπιβαρέω, 1 Thess. ii. 9, 2 Thess. iil. 8; καταβαρέω, 2 Cor. xii. 16; ἀβαρής, 2 Cor. xi. 9.
This verse proves that the κατάλογος of widows here in view was primarily at least for poor relief.
Vv. 17-25. What I have been saying about the support of widows reminds me of another question of Church finance: the payment of presbyters. Equity and scriptural principles suggest that they should be remunerated in proportion to their usefulness. You are the judge of the presbyters; in the discharge of this office be cautious in accusing, and bold in rebuking. I adjure you to be im- partial. Do not absolve without deli- berate consideration. A lax disciplinarian is partner in the guilt of those whom he encourages to sin. Keep yourself pure. I do not mean this in the ascetic sense; on the contrary, your continual delicacy demands a stimulant. But, to resume about your duties as a judge, you need not distress yourself by misgivings; you will find that your judgments about men, even when only instinctive, are generally correct.
Ver. 17. The natural and obvious meaning of the verse is that while all presbyters discharge administrative func- tions, well or indifferently, they are not all engaged in preaching and teaching. We distinguish then in this passage three grades of presbyters: (1) ordinary presbyters with a living wage; (2) eff- cient presbyters (κοπιῶντες, I Thess. v. 12); (3) presbyters who were also preachers and teachers. Cf. Cyprian (Epist. 29), presbyteri doctores. It must be added that Hort rejects the distinction between (2) and (3) (Christian Ecclesia, Ρ- 196).