Albert Barnes Commentary 2 Timothy 2

CHAPTER II.

ANALYSIS OF THE CHAPTER.

This chapter is made up of various exhortations and encouragements to duty. The apostle exhorts Timothy to be strong in the Christian graces (2 Timothy 2:1); to commit the great trust which he had received to faithful men (2 Timothy 2:2); to endure hardships like a good soldier (2 Timothy 2:3–7), and refers him

1. to the case of one who goes to war, whose great business it is to please him in whose service he is (2 Timothy 2:4);
2. to the case of one who strives for a crown at the games (2 Timothy 2:5); and
3. to the husbandman who looks onward for the reward of his labour (2 Timothy 2:6).

He then, in order to encourage Timothy to be patient in enduring the trials to which he would be exposed, refers him

1. to the certainty of the truth of that religion in whose cause he would suffer (2 Timothy 2:8);
2. to his own case, reminding him how much he had endured in that cause (2 Timothy 2:9–10);
3. to the fact that our sufferings here will be crowned with certain glory hereafter (2 Timothy 2:11–12); and
4. to the assurance that the Lord Jesus will be faithful to all his promises to his people (2 Timothy 2:13).

These things the apostle then exhorts him to press upon the hearts of others, that they might not waste their time in unprofitable pursuits, but might engage in the same great and arduous struggle for securing the reward (2 Timothy 2:14).

He then exhorts Timothy to study to perform his duties in such a way that he would not be ashamed, and to avoid the unimportant disputes which were then raging; and to enforce this, he refers to a real case with which Timothy was acquainted—that of Hymenaeus and Philetus, who, by unprofitable speculations, had been led to deny a fundamental doctrine of religion (2 Timothy 2:15–18).

Yet, Paul says, he should not be discouraged because some had been led into dangerous errors. The foundation of God remained firm. Those who were truly his were known, and would not apostatize (2 Timothy 2:19).

In illustration of this, and to show that it was to be expected that not all would honor religion, the apostle refers to a house in which there were all sorts of vessels, some to honor and some to dishonor. He says that if anyone would endeavor to free himself from all that was base and impure, he would be a vessel fit for the use of the Master (2 Timothy 2:20–21).

To accomplish this, he gives Timothy various directions respecting his conduct. He was to flee from youthful lusts; he was to follow righteousness, faith, charity, and peace; he was to avoid foolish questions; he was to be an example of gentleness and meekness, and he was patiently to instruct those who were of a different character (2 Timothy 2:22–26).

Thou therefore. In view of the fact stated in the previous chapter, that many had turned away from the apostle, and had forsaken the paths of truth.

Be strong in the grace which is in Christ Jesus. Compare. See Barnes on Ephesians 6:10.

The meaning is, be strong, relying on the grace that the Lord Jesus alone can impart.

And the things which thou hast heard of me among many witnesses. The marginal reading is 'by.' Before, or in the presence of, many witnesses. Perhaps he refers to a solemn charge which he gave him in the presence of the church when he was ordained.

It is by no means improbable that such a charge was given then to a newly ordained minister, as it is now. On such an occasion, the apostle would likely state a summary of Christian doctrine—see Barnes' notes on 2 Timothy 1:13—and to exhort Timothy to a faithful adherence to it.

The same commit thou to faithful men. In the same way that those things have been committed to you, the reference is undoubtedly to ordination to the ministerial office. Timothy was to see that only those were admitted to the ministry who were qualified to understand the truths of religion and to communicate them to others.

This is a clear warrant for ministers to set apart others to the same sacred office. It does not prove that the people are not at liberty to choose their own pastor, but only that those in the ministry are to set apart others to the same office with themselves.

There is, doubtless, to be a succession of ministers in the church; but the true line of succession is found in good men who are qualified to teach, and who have the Spirit of Christ, and not merely in those who have been ordained.

Who shall be able to teach others also. On the qualifications of ministers, see Barnes' notes on 1 Timothy 3:2 and 1 Timothy 3:3–7.

You therefore endure hardness, as a good soldier of Jesus Christ. Such hardships as a soldier is called to endure. The apostle supposes that a minister of the gospel might be called to endure hardships, and that it is reasonable that he should be as ready to do it as a soldier is. On the hardships which he endured himself, (See Barnes on 2 Corinthians 11:23–29).

Soldiers often endure great privations. Taken from their homes and friends; exposed to cold, or heat, or storms, or fatiguing marches; sustained on coarse fare, or almost destitute of food, they are often compelled to endure as much as the human frame can bear, and often, indeed, sink under their burdens and die.

If, for reward or their country's sake, they are willing to do this, the soldier of the cross should be willing to do it for his Saviour's sake, and for the good of the human race. Hence, let no one seek the office of the ministry as a place of ease.

Let no one come into it merely to enjoy himself. Let no one enter it who is not prepared to lead a soldier's life, and to welcome hardship and trial as his portion. He would make a bad soldier, who, at his enlistment, should make it a condition that he should be permitted to sleep on a bed of down, and always be well clothed and fed, and never exposed to peril, or compelled to pursue a wearisome march. Yet do not some people enter the ministry, making these the conditions? And would they enter the ministry on any other terms?

No man that wars entangles himself with the affairs of this life. Having alluded to the soldier, and stated one thing in which the Christian minister is to resemble him, another point of resemblance is suggested to the mind of the apostle. Neither the minister nor the soldier is to be encumbered with the affairs of this life, and the one should not be more than the other.

This is always a condition in becoming a soldier. He gives up his own business during the time for which he is enlisted, and devotes himself to the service of his country. The farmer leaves his plow, and the mechanic his shop, and the merchant his store, and the student his books, and the lawyer his brief; and neither of them expect to pursue these things while engaged in the service of their country.

It would be wholly impracticable to carry on the plans of a campaign if each one of these classes should undertake to prosecute his private business. See this fully illustrated from the Rules of War among the Romans, by Grotius, in the relevant passage. Roman soldiers were not allowed to marry, or to engage in any farming or trade; and they were forbidden to act as tutors to any person, or curators to any man's estate, or proctors in the cause of other men.

The general principle was that they were excluded from those relations, agencies, and engagements, which it was thought would divert their minds from that which was to be the sole object of pursuit. So with the ministers of the gospel. It is equally improper for them to entangle themselves with the business of a farm or plantation, with plans of speculation and gain, and with any purpose of worldly aggrandizement. The minister of the gospel accomplishes the design of his appointment only when he can say in sincerity that he is not entangled with the affairs of this life. (Compare 1 Corinthians 9:25–27; see Barnes' commentary).

That he may please him who has chosen him to be a soldier. That is, him who has enlisted him, or in whose employ he is. His great object is to approve himself to him. It is not to pursue his own plans, or to have his own will, or to accumulate property or fame for himself.

His will is absorbed in the will of his commander, and his purpose is accomplished if he meets with his approval. Nowhere else is it so true that the will of one becomes lost in that of another, as in the case of the soldier. In an army it is contemplated that there shall be but one mind, one heart, one purpose—that of the commander; and that the whole army shall be as obedient to that as the members of the human body are to the one will that controls all.

The application of this is obvious. The grand purpose of the minister of the gospel is to please Christ. He is to pursue no separate plans, and to have no separate will of his own; and it is contemplated that the whole corps of Christian ministers and members of the churches shall be as entirely subordinate to the will of Christ, as an army is to the orders of its chief.

And if a man also strive for masteries. As in the Grecian games. See this favourite illustration of Paul explained (1 Corinthians 9:24 and following).

Yet is he not crowned except he strives lawfully. In conformity with the rules of the games. See Grotius on this passage. NO one could obtain the prize unless he had complied with all the laws of the games and had thus given those with whom he contended a fair opportunity to succeed. "In those contests, he who transgressed the rules in the least matter not only failed to win the prize, even though the apparent victor, but was sometimes disgraced and punished" (Pict. Bib.).

So the apostle here represents the Christian minister as engaged in a struggle or conflict for the crown. He says that he could not hope to win it unless he should comply with all the laws by which it is conferred; unless he should subdue every improper propensity; and make an effort like that shown by the combatants at the Olympic games (Compare 1 Corinthians 9:26–27).