greater; that they may labor for spiritual things, paying no regard to worldly things. It was thus with the Levites; they had no worldly concerns, because the laity took care to provide for them, and their revenues were appointed by the law, as tythes, offerings of gold,1271 first-fruits, vows, and many other things. And the law properly assigned these things to them, as seeking things present. But I shall say no more than that those who preside ought to have food and raiment, that they may not be distracted by care for these things. But what is double support? Double that of the widows, or of the deacons, or simply, liberal support. Let us not then think only of the double maintenance granted them, but of what is added, “Those who rule well.” And what is it to rule well? Let us hear Christ, Who says, “The good shepherd giveth his life for his sheep.” (John x. 11.) Thus to rule well is, from our concern for them, never to spare ourselves. “Especially those who labor in the word and doctrine.” Where then are those who say 461 that there is no occasion for the word and doctrine? Whereas he says to Timothy, “Meditate upon these things; give thyself wholly to them”; and, “Give attendance to reading, to exhorta- tion, to doctrine; for in doing this thou shalt save both thyself, and them that hear thee.” (1 Tim. iv. 15, 16.) These are the men whom he wishes to be honored most of all, and he adds the reason, for they sustain great labor. For when one is neither watchful, nor diligent, but merely sits in his stall easy and unconcerned,1272 whilst another wears himself out with anxiety and exertion,1273 especially if he is ignorant of profane literature, ought not the latter to be honored above all others, who more than others gives himself up to such labors? For he is exposed to numberless tongues. One censures him, another praises him, a third mocks him, another finds fault with his memory and his composition, and it requires great strength of mind to endure all this. It is an important point, and contributes much to the edification of the Church, that the rulers of it should be apt to teach. If this be wanting, many things in the Church go to ruin. Therefore in addition to the qualifications of hospit- ality, moderation, and a blameless life, he enumerates this also, saying, “Apt to teach.” For why else indeed is he called a teacher? Some say that he may teach philosophy by the example of his life, so that all else is superfluous, and there is no need of verbal instruction in order to proficiency. But why then does Paul say, “especially they who labor in the word and doctrine”? For when doctrines are concerned, what life will answer the purpose? And of what word is he speaking? Not of pompous language, nor of discourse set off with external1274 decorations, but that which possesses the mighty power of the Spirit, and abounds with 1271 Colb. omits this clause; it is perhaps too bold to guess τὰ ἀπὸ τῶν θυσίων, for χρυσίων, making it, “the share of the sacrifices.” 1272 συνεδρεύ& 219·. 1273 μελετῶν. He seems to mean in preparing his discourses. 1274 Or perhaps, “heathenish.” 798 1 Timothy 5:11-15