ὁ διδάσκων and 6 παρακαλῶν were possessors of distinct and recognised charismata (Rom. xii. 7; 1 Cor. xii. 8, 28, 29; xiv. 6).
προεστῶτες: See note on 1 Tim. iii. 4.
διπλῆς τιμῆς: Remunevation is a better rendering of τιμή than pay, as
ΠΡΟΣ ΤΙΜΟΘΕΟΝ A ν.
17. Οἱ “καλῶς “ προεστῶτες πρεσβύτεροι διπλῆς τιμῆς " ἀξιού-
18. "λέγει
f Rom. ix. 17, x. 11, οἵ. Mark xv. 28.
less directly expressive of merely mone- tary reward. Liddon suggests the rendering honorarium. On the one hand, διπλῆς certainly warrants us in concluding that presbyters that ruled well were better paid than those that performed their duties perfunctorily. Bengel justifies the better pay given to those that ‘‘laboured in the word, etc.,” on the ground that persons so fully oc- cupied would have less time to earn their livelihood in secular occupations. On the other hand, we must not press the term double too strictly (cf. Rev. xvili. 6, διπλώσατε τὰ διπλᾶ). πλείονος. τιμῆς (Theod.) is nearer the meaning than ‘‘double that of the widows, or of the deacons, or simply, liberal support” (Chrys.). The phrase is based, according to Grotius, on Deut. xxi. 17; in the division of an inheritance the first-born received two shares, cf. 2 Kings 11. 9. The custom of setting a double share of provisions before presbyters at the love feasts (Constt. Ap. ii. 28) must have been, as De Wette says, based on a mis- understanding of this passage.
ἀξιούσθωσαν implies that what they were deemed worthy of they received.
κοπιῶντες: There is no special stress. to be laid on this, as though some preachers and teachers worked harder in the exercise of their gift than others.
λόγῳ: The-omission of the article, characteristic of the Pastorals, obscures. the reference here to the constant phrase speak, or preach the word, or the word of God.
διδασκαλίᾳ: See note on chap. i. Io.
Ver. 18. If this verse is read without critical prejudice, it implies that in the writer’s judgment a quotation from Deut. xxv. 4 and the Saying, ἄξιος, κ.τ.λ. might be coordinated as ἡ γραφή; just as in Mark vii. 10, Acts i. 20, and Heb. i. 10, two O.T. quotations are coupled by ἃ καί. For this formula of quotation, in addition to the reff., see John xix. 37; Rom.) ἂν. 3, αὶ. ο, Gal. iv. 30; Τα τ 29, ἵν. 5.
The question then arises, Is ἄξιος, κ.τ.λ. a proverbial saying carelessly or mistakenly quoted by St. Paul as ἢ γραφή Ὁ or, Was St. Paul familiar with its presence in a written document, an early gospel, the subject of which was so sacred as to entitle it to be called ἢ
17---10.