John Calvin Commentary 2 Timothy 2

Be strong in the grace As he had formerly commanded him to keep, by the Spirit, that which was committed to him, so now he likewise instructs him to be strengthened in grace. By this expression he intends to shake off sloth and indifference; for the flesh is so sluggish, that even those who are endowed with eminent gifts are found to slacken in the midst of their course, if they are not frequently aroused.

Some will say: "Of what use is it to exhort a person to be strong in grace, unless free-will has something to do in cooperation?" I reply, what God demands from us by his word he likewise bestows by his Spirit, so that we are strengthened in the grace which he has given to us. And yet the exhortations are not superfluous, because the Spirit of God, teaching us inwardly, ensures that they do not sound in our ears fruitlessly and to no purpose. Whoever, therefore, acknowledges that the present exhortation could not have been fruitful without the secret power of the Spirit, will never support free-will by means of it.

Which is in Christ Jesus. This is added for two reasons: to show that the grace comes from Christ alone, and from no other, and that no Christian will be destitute of it; for, since there is one Christ common to all, it follows that all are partakers of his grace, which is said to be in Christ, because all who belong to Christ must have it.

My son. This kind appellation, which he employs, greatly helps to gain affection, so that the doctrine may more effectively enter the heart.

And which you have heard from me. He again shows how earnestly desirous he is to transmit sound doctrine to posterity. He exhorts Timothy, not only to preserve its shape and features (as he formerly did), but likewise to hand it down to godly teachers, that, being widely spread, it may take root in the hearts of many; for he saw that it would quickly perish if it were not soon scattered by the ministry of many persons.

And, indeed, we see what Satan did, not long after the death of the Apostles. For, just as if preaching had been buried for some centuries, he brought in innumerable reveries, which, by their monstrous absurdity, surpassed the superstitions of all the pagans. We need not wonder, therefore, if Paul, in order to guard against an evil of such a nature and of such magnitude, earnestly desires that his doctrines be committed to all godly ministers who are qualified to teach it.

As if he had said — “See that after my death there may remain a sure attestation of my doctrine; and this will be, if you not only teach faithfully what you have learned from me, but take care that it be more widely published by others. Therefore, whomever you see fitted for that work, commit to their trust this treasure.”

Commit to believing men. He calls them believing men, not on account of their faith, which is common to all Christians, but on account of their pre-eminence, as possessing a large measure of faith. We might even translate it “faithful men”; for there are few who sincerely labor to preserve and perpetuate the remembrance of the doctrine entrusted to them. Some are impelled by ambition, and that of various kinds, some by covetousness, some by malice, and others are kept back by the fear of dangers; and therefore extraordinary faithfulness is here demanded.

By many witnesses. He does not mean that he produced witnesses in a formal and direct manner in Timothy's case. But, because some might raise a controversy as to whether what Timothy taught had originated with Paul, or had been forged by himself, he removes all doubt by the argument that he did not speak secretly in a corner, and that there were many alive who could testify that Timothy spoke nothing which they had not formerly heard from Paul's mouth.

Timothy's doctrine would therefore be beyond suspicion, since they had many fellow disciples who could bear testimony to it.

Hence we learn how greatly a servant of Christ should labor to maintain and defend the purity of doctrine, not only while he lives, but for as long as his care and labor can extend it.

You therefore endure afflictions. Not without strong necessity has he added this second exhortation; for those who offer their obedience to Christ must be prepared for “enduring afflictions”; and thus, without patient endurance of evils, there will never be perseverance. And accordingly he adds, “as becomes a good soldier of Jesus Christ.” By this term he means that all who serve Christ are warriors, and that their condition as warriors consists not in inflicting evils, but rather in patience.

These are matters on which it is highly necessary for us to meditate. We see how many there are every day who throw away their spears, who formerly made a great show of valor. Why does this arise? Because they cannot become accustomed to the cross. First, they are so lacking in fortitude that they shrink from warfare. Next, they do not know any other way of fighting than to contend haughtily and fiercely with their adversaries; and they cannot bear to learn what it is to

“possess their souls in patience.” (Luke 21:19)

No man who warreth. He continues to use the metaphor he had borrowed from warfare. Yet, strictly speaking, he previously called Timothy “a soldier of Christ” metaphorically, but now he compares secular warfare with spiritual and Christian warfare in this sense: “The condition of military discipline is such that as soon as a soldier has enrolled himself under a general, he leaves his house and all his affairs, and thinks of nothing but war; and in the same way, so that we may be wholly devoted to Christ, we must be free from all the entanglements of this world.”

With the affairs of life. By “the affairs of life,” he means the care of managing his family and ordinary occupations, just as farmers leave their agriculture, and merchants their ships and merchandise, until they have completed the time they agreed to serve in war. We must now apply the comparison to the present subject: everyone who wishes to fight under Christ must relinquish all the hindrances and occupations of the world and devote himself unreservedly to the warfare. In short, let us remember the old proverb, Hoc age, which means that in the worship of God, we ought to give such earnest attention that nothing else occupies our thoughts and feelings. The old translation has, “No man that fights for God,” etc., but this utterly destroys Paul’s meaning.

Here Paul speaks to the pastors of the Church in the person of Timothy. The statement is general but is specially adapted to the ministers of the Word. First, let them see what things are inconsistent with their office, so that, freed from those things, they may follow Christ. Next, let them see, each for himself, what it is that draws them away from Christ, so that this heavenly General may not have less authority over us than that which a mortal man claims for himself over pagan soldiers who have enrolled under him.

And if anyone strive He now speaks of perseverance, so that no one may think that he has done enough when he has been engaged in one or two conflicts. He borrows a comparison from wrestlers, not one of whom obtains the prize until he has been victorious in the end. Thus he says:

In a race all run, but one obtains the prize;
run so that you may obtain. (1 Corinthians 9:24).

If anyone, therefore, wearied by the conflict, immediately withdraws from the arena to enjoy rest, he will be condemned for idleness instead of being crowned. Thus, because Christ wishes us to strive during our whole life, the one who gives way in the middle of the course deprives himself of honor, even though he may have begun valiantly. To strive lawfully is to pursue the contest in such a manner and to such an extent as the law requires, so that no one may stop before the appointed time.