Charles Ellicott Commentary 2 Timothy 2

You therefore, my son, be strong in the grace that is in Christ Jesus.—St. Paul, after the reference to the faithless Asiatics and the true loyal Onesiphorus, with which he interrupted his exhortation, turns again to Timothy. You therefore (oun), my son, considering what has taken place, be strong. It is as though he said, Imitate the one loyal follower, and make up to me for the faithless conduct of so many false friends.

“You, then, be strong,” but not as men understand strength or firmness; but you be strong “in the grace that is in Christ Jesus”—that is, be strong in the power of that inward sanctification which enables a person to will and to do according to what God has commanded, in the power of that inward sanctification which alone proceeds from Christ, and which will never be lacking for anyone who is in Christ; in other words, “Be strong in the Lord, and in the power of His might” (Ephesians 6:10).

And the things that thou hast heard of me.—These “things” have often been understood as referring to the few great fundamental truths rehearsed by the Apostle in the presence of the elders of the congregation on the occasion of Timothy’s solemn ordination. “The things,” then, would have been something of the nature of what is contained in a creed or profession of faith.

But it is better to give a much broader reference to “the things” Timothy had heard from St. Paul, which he was in turn to deliver to other faithful men. These “things” should be understood as comprehending far more than the narrow limits of a profession of faith could possibly contain. “The things” were, no doubt, the sum of St. Paul’s teaching, the general conception of Pauline theology, which Timothy, so long the Apostle’s intimate and confidential friend and disciple, was to impart to another generation of believers.

It was, in fact, the “Gospel of St. Luke”—“my Gospel,” as we love to think St. Paul termed that matchless summary of the life and teaching of the Blessed. It was the theology enshrined in such Epistles as those once written to the Romans or Ephesians in past years. These “things” Timothy had heard his master, with his winning, pleading voice, proclaim again and again in crowded congregations, before Jewish and Christian elders, and before assemblies composed of idolaters, among “many witnesses.” Those “things” Timothy, in his turn, the voice of St. Paul the Aged being hushed, was now to commit to others.

Among many witnesses.—These, according to the above interpretation, included pagans and Jews, the rich and poor, the untaught sinners of the Gentiles and the skilled rabbi trained in the schools of Jerusalem and Alexandria.

The same commit thou to faithful men.—Not to men merely who were “believers” in Jesus Christ. This, of course, was intended, but the “faithful men” here denoted loyal, trustworthy souls—men who, under no temptation, would betray the charge committed to them.

Who shall be able to teach others also.—The Christian teachers to whom Timothy is to give the commission of teaching must not only be trustworthy men. They must also possess knowledge and the power of communicating knowledge to others. Although divine help was to be prayed for and expected in this and all other sacred works, yet it is noticeable how St. Paul directs that no ordinary human means of securing success must be neglected.

St. Paul’s last charge in his Pastoral Letters directed that only those should be selected as teachers of religion whose earthly gifts fitted them for the discharge of their duties. While there is nothing in this passage to support the theory of an authoritative oral teaching existing in the Church from the days of the Apostles, St. Paul’s words here point to a duty. This duty is for the Christian soldier not only to keep unchanged and safe the treasure of the Catholic faith as taught by the Apostle, but also to hand it down unimpaired and safe to other hands.

The great Christian truths were never allowed to be recklessly handled. There was a school, so to speak, of Christian theology in the time of St. Paul. His dying charge directed his most beloved disciple to make careful provision for the choice and training of teachers in the congregation. Men able as well as willing, gifted as well as zealous, should be the objects of his choice.

Some have imagined that these directions respecting handing down the lamp of Christian truth to others were given to Timothy with a view to his leaving Ephesus—the appointed scene of his labours—for Rome, to join the imprisoned Apostle (2 Timothy 4:9). In which event, men able as well as devoted should be left in this great centre to carry on the work of Timothy and of St. Paul.

But it is far better to understand St. Paul’s charge as given to Timothy, a representative leader of the Church of Christ, and to understand the Apostle’s words as addressed to the Church of all times. The runners in the Christian race must take good care before they fall out of the course that their torches, still burning, be handed on to the athletes who take their place.

You therefore endure hardness.—The older authorities do not contain the Greek word rendered “thou therefore.” The word translated “endure hardness” in the older authorities is compounded with a preposition, and is better and more literally rendered, take your share in suffering.

But Timothy must remember, if he obeys St. Paul’s voice, and with steady earnestness follows St. Paul’s tracks, the very same sufferings which have been the master’s reward will be the lot of the loyal disciple. So St. Paul adds, “Take your share of suffering,” or, “Suffer hardship with me.” Timothy must be prepared for this. He must see himself as one of the pioneers of the army of the great King, as a tried veteran, as a good soldier of Jesus Christ, prepared for the dangers and trials which in those days awaited such a calling. Then, under three different pictures, the Apostle paints the duties and rewards of a Christian’s life.

No man that warreth . . .—This is better rendered, while engaged on military service, or serving as a soldier. The first picture is suggested by the last simile (2 Timothy 2:3). It was one very familiar to the numerous peoples living under the shadow of Roman power, this picture of the soldier concerned only with the military affairs of the great empire—the legionary wrapped up in his service, with no thought or care outside the profession of which he was so proud. None of these sworn legionaries have anything to do with buying or selling, with the Forum, or with any of the many employments of civil life. So it should be with the earnest and faithful Christian. His Master’s service and commands must always rank paramount, above any earthly considerations.

The soldier of Christ should never allow himself to be entangled in any earthly business which would interfere with his duty to his own General. But while this general reference to all members of the Church lies on the surface, beneath it a solemn injunction may surely be read, addressed to Timothy and to others like him in later times who are specially engaged in the ministry of the Word and in matters connected with the government of the Church of Christ. And so the Catholic Church has generally understood this direction to Timothy as warning her ministers from engaging in secular pursuits, whether connected with business or pleasure.

That he may please him who hath chosen him to be a soldier.—This is more accurately rendered, who enrolled him as a soldier. Only those soldiers who with heart and soul devote themselves to their military work win the heart of their commander. The question has been asked: What about St. Paul’s own example and that of other early Christian teachers, such as Aquila? Did not they, in any case, from time to time pursue a secular calling—that of tent-makers?

The reply here is not a difficult one. Jewish life in those days contemplated and even desired that its rabbis and teachers should be acquainted with, and even, if necessary, practice some handicraft. The well-known Hebrew saying, “He that teaches not his son a trade teaches him to be a thief,” is a proof of this. In the case of these early teachers, this occasional practice of an industry or a trade brought them more directly into contact with their Jewish brethren. It was in this way that among the Jewish people a Hebrew rabbi often passed imperceptibly into a Christian teacher.

It must also be born in mind that in St. Paul’s case, and also in the case of the presbyters of the first and second centuries, especially if they were missionaries, it was not always possible to ensure subsistence unless they maintained themselves by their own exertions. It was also most desirable that these pioneers of Christianity should always be above all reproach of covetousness, or even of the suspicion that they wished for any earthly thing from their converts. However, it was not intended that such a combination of work—for both the Church and the world—should become the rule for ecclesiastical order in future days. The positive and very plain directions of 1 Corinthians 9:1–15 are decisive on this point and cannot be misunderstood.

And if a man also strive for masteries.—More accurately translated, again, if a man strive in the games. Another picture is drawn, and the picture is, as before, a well-known one to all the residents in the great cities of the empire. An athlete is chosen to represent the professed servant of Christ, one of those who, after long and careful training, contends in the public games, then so popular, so entirely a part of the life of every city—in the games of wrestling or running, or in the chariot-racing, or in the hand-to-hand contests. Again, this one—as in the case of the soldier—if he aspired to victory and success, must “endure hardness.”

Except he strive lawfully.—“Lawfully”—i.e. according to the prescribed conditions of the contest. He must, of course, submit to the strict rules of the arena where the games are held, and (for this is also included in “lawfully”) must also—if he hopes for a prize—go through all the long and severe training and discipline necessary before engaging in such a contest. Galen uses the same phrase, in the sense of complying with the recognised rules of training regarding diet.