Thomas Aquinas Commentary 2 Timothy 1

This epistle is divided into the greeting and the main message, which begins with the words, I give thanks to God (2 Timothy 1:3). The greeting mentions three things: first, the person sending the greeting; second, the person being greeted; and third, the good he wishes for him.

The person sending the greeting is Paul, a name that suggests moderation and suits him because of his humility of mind and the tribulations that make a person small. This is similar to how Christ is said to have been diminished by his sufferings: but we see Jesus, who was made a little lower than the angels, for the suffering of his death, crowned with glory and honor (Hebrews 2:9).

The name also suits his dignity. He addresses his dignity in three ways: first, he mentions the dignity itself; second, its source; and third, its fruit. His dignity is great because he is an apostle of Jesus Christ, that is, sent by Christ: he chose twelve of them, whom he also named apostles (Luke 6:12). He earned this dignity because he labored harder than the others: he who worked in Peter to the apostleship of the circumcision, worked in me also among the gentiles (Galatians 2:8).

The source of his apostleship is in God’s will; therefore, he says, by the will of God. This is unlike some who preempt God's will, forcing themselves into the role: neither does any man take the honor to himself, but he that is called by God as Aaron was (Hebrews 5:4). Others are permitted to rule because of the people’s sin: who makes a man that is a hypocrite to reign for the sins of the people? (Job 34:30). But Paul is an apostle by the will of God, which he says to show it was not by his own will.

The fruit of this apostleship is not earthly, but is according to the promise of life itself in Christ Jesus; that is, it leads to the everlasting life promised by Christ. This should be the goal of all church leaders: they indeed that they may receive a corruptible crown; but we an incorruptible (1 Corinthians 9:25); they that instruct many to justice shall shine as stars for all eternity (Daniel 12:3).

The person greeted is Timothy, his son, whom he converted. He is called my dearly beloved son because they were of the same mind: for I have no man so of the same mind who with sincere affection is concerned for you (Philippians 2:20).

The blessings he desires for him are three: grace, through which sins are forgiven; mercy, through which we obtain the final good; and peace. A gloss explains peace as tranquility of mind, which is fitting for a church leader who is appointed to bring about peace: the Lord said to them: peace be to you (John 20:19). He also commanded those entering a house to offer peace, as stated in Matthew (Matthew 10:12).

These blessings come from God the Father, who is the giver of every gift (James 1:17), and from Christ Jesus our Lord, who, as a man, is the mediator between God and humanity: by whom he has given us most great and precious promises (2 Peter 1:4).

Here begins the epistolary message, in which the Apostle does two main things:

• First, he warns Timothy about present persecutions.
• Second, he warns him about coming dangers to the Church, beginning with the words, know also this (2 Timothy 3:1).

Regarding the first point on persecutions, he does two things:

• First, he exhorts Timothy to stay engaged in preaching, which was the cause and occasion of persecution at that time.
• Second, he urges him to endure tribulations for Christ, beginning with the words, you, therefore, my son (2 Timothy 2:1).

Regarding the first of these (exhorting him to preach), he does three things:

• First, he reminds Timothy of his gifts.
• Second, he urges him to make good use of these gifts by being persistent in preaching, beginning with the words, for which cause I admonish you (2 Timothy 1:6).
• Third, he presents himself as an example: wherein I am appointed a preacher and an apostle and teacher (2 Timothy 1:11).

Regarding the first of these (reminding him of his gifts), he does two things:

• First, he mentions the love he has for Timothy.
• Second, he mentions the good qualities that prompted this affection, beginning with the words, being mindful of your tears.

Paul’s affection is shown in two ways: through prayer and desire. He thanks God for the love he has for Timothy, because it is the love of charity, which is a special gift. It is as if he is saying, “I consider it a grace to have such a sincere love for you.”

He says, to my God whom I serve from my forefathers. This is not a service learned from his physical parents, because Christ came to save sinners, of which I am the chief (1 Timothy 1:15), but a service inherited from his ancestors—namely, the patriarchs and prophets, who served God sincerely. He says, from my forefathers, because sons more readily imitate their father’s greatness, both because they are instructed by them, as Tobias was, and because they more readily imitate those they admire.

And how has he served God? With a pure conscience. For as it is said, Your eyes are too pure to behold evil, and you cannot look on iniquity (Habakkuk 1:13). And elsewhere, For our boasting is this: the testimony of our conscience (2 Corinthians 1:12). For this reason, he gives thanks that without ceasing I have a remembrance of you in my prayers, both in the day of prosperity and the night of adversity.

His affection is also shown in his desire. Thus, he says, desiring to see you for their mutual encouragement, as he writes elsewhere: for I long to see you (Romans 1:11).

Then, when he says, being mindful of your tears, he points out the good that was in Timothy. He mentions two things:

• First, he recalls Timothy’s love for him.
• Second, he recalls Timothy’s faith in God, beginning with the words, calling to mind the faith.

He says, therefore, being mindful of your tears, which Timothy shed when Paul left him at Ephesus, prepared for martyrdom. Or, it could refer to the tears Timothy shed during prayer. Paul adds, that I may be filled with joy; that is, this memory fills me with joy. As he says elsewhere, complete my joy (Philippians 2:2).

Likewise, Paul is mindful of Timothy’s faith in God. He does two things:

• First, he calls to mind Timothy’s faith.
• Second, he shows that this faith was inherited from his family and was not something new.

Hence, he says, calling to mind that faith which is in you unfeigned. Faith is necessary for a church leader, who is its guardian: without faith it is impossible to please God (Hebrews 11:6). He specifies that this faith is unfeigned, or sincere, because true faith is demonstrated through good works: Show me your faith without works, and I will show you my faith by my works (James 2:18). As Paul also writes, now the end of the commandment is charity from a pure heart and a good conscience and an unfeigned faith (1 Timothy 1:5). And as Scripture says, the Holy Spirit will flee from the deceitful .

This faith is not new, but dwelt first in your grandmother, Lois, and in your mother, Eunice. In Acts, it is stated that Timothy was the son of a Jewish woman who was a believer (Acts 16:1). Paul concludes, But I am certain—either through revelation or through clear signs—that it is in you also.

In the preceding verses, the Apostle commended Timothy for qualities given to him by grace. Here, he urges him to put those qualities to good use, especially by preaching the Gospel.

First, he advises Timothy in a general way to use the gifts granted to him. Second, he specifies how this grace should be used, beginning with the words, do not be therefore ashamed of the testimony of our Lord.

Regarding the first point, he does two things: first, he gives Timothy an admonition, and second, he provides the reason for it, beginning with for God has not given.

He says, therefore: an unfeigned faith is in your mother, in your grandmother, and in you. For which cause I admonish you that you stir up the grace of God which is in you. The grace of God is like a fire that gives no light when covered with ashes; so too is God’s grace in a person when it is covered over by sloth or human fear. In Timothy’s case, the effect of his timidity was that he stopped preaching. Therefore, the Apostle calls on him to stir up the grace now dormant in him: do not extinguish the Spirit (1 Thessalonians 5:19).

He adds, which is in you by the imposition of my hands, by which he was ordained a bishop. In this imposition of hands, the grace of the Holy Spirit was given to him.

Then, when he says, God has not given us the spirit of fear, he gives the reason for his admonition, which is based on the nature of a divine task. For one who accepts a post should act in accordance with its demands. Therefore, we should serve God according to the nature of His gifts.

There are two spirits: the spirit of this world and the Spirit of God, and these are different. The word “spirit” signifies love, because the name suggests an impulse, and love impels. But love is of two kinds: the love of God, which comes through the Spirit of God, and the love of the world, which comes through the spirit of the world. Now we have received not the spirit of this world, but the Spirit that is from God (1 Corinthians 2:12).

The spirit of the world makes one love the good things of the world and fear temporal evils. This is why he says, for God has not given us the spirit of fear—that is, of worldly fear—because God removes this from us: do not fear those who kill the body (Matthew 10:28).

But there is another spirit, the spirit of the fear of the Lord, and it is holy because it makes us fear God. This fear is without punishment and without offense, and it comes from God: fear him who can destroy both soul and body in hell (Matthew 10:28).

Then he adds, but of power, because by the Holy Spirit we are protected against evils. This happens by the virtue of courage against the adversities of the world: stay in the city, until you are clothed with power from on high (Luke 24:49).

Likewise, we are directed in what is good, because our loves are put in order by charity when one refers all that he loves to God. Hence he says, and of love: he who does not love abides in death (1 John 3:14).

This also applies to external goods, so he says, and of sobriety, meaning all temperance, by observing due moderation in the use of this world’s goods: we should live soberly, justly, and godly in this world (Titus 2:12); a bishop must be blameless, the husband of one wife, sober (1 Timothy 3:2).

Then, when he says, do not be therefore ashamed, he specifies the use of grace.

1. First, he removes what is contrary to its use.
2. Second, he exhorts him to use it, at but labor with the Gospel.

A person may be hindered from preaching for two reasons: first, from shame, and second, from the penalty the Apostle is suffering on account of the Gospel. Regarding the first, he says, do not be therefore—that is, since you have the spirit of courage—ashamed of the testimony of our Lord. For the preaching of Christ, when compared with the wisdom of this world, seems to be folly; hence the shame he seems to have felt: we preach Christ crucified, a stumbling block to Jews and foolishness to Gentiles (1 Corinthians 1:23); for I am not ashamed of the Gospel (Romans 1:16); he that is ashamed of me and of my words, of him the Son of man will be ashamed (Luke 9:26).

Regarding the second reason, it should be noted that if a robber sees someone hanged, he is ashamed to admit that he was his companion. So, because the Apostle was in chains, Timothy may have been ashamed of him. That is why he says, nor of me his prisoner: for which I am an ambassador in a chain (Ephesians 6:20); do not disregard your neighbor in his fall .

Then, when he says, but labor with the Gospel, he exhorts him to use his grace.

1. First, in a general way.
2. Second, he shows with what confidence he should undertake this, at according to the power of God.

He says, therefore: do not be ashamed, but labor, that is, work along with me: every man will receive his own reward according to his labor (1 Corinthians 3:8).

And he says, with the Gospel. If this is taken in the ablative case, it means by preaching the Gospel; if in the dative, it means for the praise of the Gospel, so that it may grow: the fruit of good labors is glorious .

And this should be done with confidence not in himself, because we are not sufficient to think anything of ourselves (2 Corinthians 3:5), but according to the power of God, that is, trusting in God’s power: it is he who gives strength to the weary, and increases force and might to those who have none (Isaiah 40:29).

This strength is manifested in two ways. First, in its effect, because we are freed from evils; hence he says, who has delivered us: the hand of our God delivered us from the hand of the enemy and of such as lay in wait by the way (Ezra 8:31); if the Son makes you free, you will be free indeed (John 8:36). And in this regard, He calls us to what is good; hence he says, and called us by his holy calling, because He called us to sanctify us: those whom he predestined, he also called (Romans 8:30); who has called you out of darkness into his marvelous light (1 Peter 2:9).

Then he clarifies some of his previous statements, saying, not according to our own works, where he shows that we have been freed and called by the power of God.

1. First, he shows that the cause of our deliverance and calling is God.
2. Second, he shows the progress of that cause, at which was given us.
3. Third, he commends the cause—namely, the giver of grace and its preserver—at who has destroyed death.

He says, therefore, that God called us not by our own virtue—that is, not by our works, which are the effects of virtue: not by the works of justice which we have done, but according to his mercy he saved us (Titus 3:5).

There are two causes of human salvation, which is from God: one is eternal, namely, predestination; the other is temporal, namely, sanctifying grace.

Regarding the first, he says, according to his own purpose, that is, according to His predestination, which aims at mercy: he works all things according to the counsel of his will (Ephesians 1:11); to those who are called to be saints according to his purpose (Romans 8:28).

Regarding the second, he says, and grace: being justified freely by his grace (Romans 3:24).

Regarding the progress of grace, he shows first, how one is prepared for grace; second, how it is bestowed; and third, by whom.

He describes the first when he says, which was given us in Christ Jesus, meaning it was foreseen that it would be given to us, before the times of the world. According to the Philosopher, time is simply the measure of a thing's duration. Consequently, different "times" can refer to the different ages of humanity. An "age" might last a thousand years, because a person is said to "live" as long as they are remembered, and this memory does not typically exceed a thousand years. The times of the world, therefore, are those which measure changeable things, and these begin with the world; but predestination began before the world: he chose us in him before the foundation of the world (Ephesians 1:4).

And he says, in Christ Jesus, because we were not chosen to be saved by our own merits, but through the grace of Christ. For just as God predestined our salvation, so also did He predestine the manner of our salvation: grace and truth came by Jesus Christ (John 1:17).

This predestination was at first hidden, but is now manifest. And how? Just as the thoughts of the heart are manifested through works, so now, in the doing of the work, a choice is manifested by the illumination. He speaks precisely, because to manifest is to bring to light: the hidden things he has brought forth to light (Job 28:11). Thus, it is made manifest by the illumination of our Savior, Jesus Christ, by the sending of Christ to enlighten us: arise, be enlightened, O Jerusalem, for your light has come (Isaiah 60:1); to enlighten those who sit in darkness and in the shadow of death (Luke 1:79).

Then, when he says, who has destroyed death, he commends Christ the Enlightener.

1. First, for His power in regard to the evils He removed.
2. Second, for the good things He bestowed.

He says, therefore, that Christ, inasmuch as He suffered for us, has destroyed death, that is, He satisfied God for our sins: Christ died once for our sins, the just for the unjust (1 Peter 3:18). Sin was the cause of our bodily death—the wages of sin is death (Romans 6:23)—and so by destroying sin, He destroyed death: O death, I will be your death; O hell, I will be your bite (Hosea 13:14).

He also conferred perfect goods. First, upon the soul in the present life by the grace of faith—my just man lives by faith (Habakkuk 2:4)—which is imperfect in this life but will be perfected in glory: this is eternal life: that they may know you, the only true God, and Jesus Christ whom you have sent (John 17:3).

Second, He conferred on the flesh an immortality resulting from the soul’s glory: for this corruptible must put on incorruption, and this mortal must put on immortality (1 Corinthians 15:53). I have come that they may have life now by grace, and have it more abundantly in the future by glory (John 10:10). Again: and everyone that lives and believes in me will not die for ever (John 11:26).

Above, Paul urged Timothy to preach Christ earnestly; here he presents himself as an example.

• First, he gives the example.
• Second, he urges Timothy to follow it, at hold the form.
• Third, he states why he must follow this example, at you know this.

Regarding the first point, he does three things:

• First, he mentions his office.
• Second, he narrates what he has suffered in performing that office, at for which cause I also suffer these things.
• Third, he states the certainty of his hope, at for I know.

First, therefore, he describes his office from three viewpoints. He declares that he is appointed a preacher to raise the moral standard: preach the word (2 Timothy 4:2); preach the Gospel to every creature (Mark 16:15). Second, he is an apostle, to govern the Church, because the apostles were prelates of the Church: He who worked in Peter for the apostleship to the circumcised also worked in me for the Gentiles (Galatians 2:8). Third, he is a teacher of the Gentiles to teach the holy faith and the knowledge of God: a doctor of the Gentiles in faith and truth (1 Timothy 2:7); O children of Zion, rejoice and be joyful in the Lord, your God, because He has given you a teacher of justice (Joel 2:23).

But he says, wherein I am appointed, and he lists three things:

• First, that he did not take it upon himself, but was appointed to it by another: no man takes the honor to himself, but he that is called, as Aaron was (Hebrews 5:4).
• Second, that in the appointment his duties are outlined.
• Third, firmness, because he was appointed according to the order of reason and has remained firm: I have appointed you that you should go and bear fruit, and that your fruit should remain (John 15:16); the stars remaining in their order and courses fought against Sisera (Judges 5:20).

Then when he says, for which cause I also suffer these things, he shows what he is suffering as a result of being faithful to his office, saying, I suffer these adversities, namely, chains and weariness, and this for the faith of Christ: I labor even unto bands (2 Timothy 2:9). And he says, for which cause, because suffering in itself is not praiseworthy, but only when it is for a just cause: blessed are they that suffer persecution for justice’s sake, for theirs is the kingdom of heaven (Matthew 5:10). That is why I am not ashamed, because it is no shame to suffer for the sake of justice: let none of you suffer as a murderer or a thief... but if as a Christian, let him not be ashamed, but let him glorify God in that name (1 Peter 4:15); and they went from the presence of the council, rejoicing that they were accounted worthy to suffer reproach for the name of Jesus (Acts 5:41).

Then when he says, for I know whom I have believed, he affirms the certainty of his hope, which enables him not to be ashamed. This certainty is in the fulfillment of God’s promise; hence he says, whom I have believed.

Note that in one sense, “to believe” is an act of faith. His meaning, therefore, is this: I know that the One who promised is faithful and able to bestow the eternal life which He promised to everyone who remains faithful.

But this seems to indicate that knowledge and faith are the same, and that the thing known and the thing believed are the same, whereas it is the nature of the known to be seen, and that of the believed to be unseen.

I answer that there are two things in faith: that which is believed, and the One who is believed. There cannot be knowledge of that which is believed, because that would destroy the nature of what is believed. But there is knowledge of the One who is believed, because there is the clearest evidence that God is faithful. And so he says, I know whom I have believed: believe not every spirit, but try the spirits, if they be of God (1 John 4:1); the innocent believes every word (Proverbs 14:15).

In another sense, believing refers to the faith placed in a person, to whom one entrusts something; and this is the truer meaning. It is as if to say: I have entrusted myself, my labors, and my sufferings to God; and I know that He is able to keep that which I have committed unto Him, against that day.

Note that the thing that is committed, namely, the “deposit,” can be understood in two ways. First, it can refer to what I have deposited. This is how a person deposits or commits his salvation to God when he dedicates himself entirely to God: casting all your care upon Him, for He has care of you (1 Peter 5:7); cast your care upon the Lord, and He shall sustain you (Psalms 54:23). Second, a person deposits their works when they receive their reward not immediately, but later. This is how people who act well commit their reward to God against that day, when He will judge the hidden things of humanity, to whom God will render the wages of their labors : say to the just man that it is well, for he shall eat the fruit of his doings (Isaiah 3:10).

Alternatively, that which I have committed refers to the office entrusted to me, namely, to work for the Gospel: this man is to me a vessel of election, to carry my name before the Gentiles, and kings, and the children of Israel (Acts 9:15). And God is able to keep His apostle until death.

Then when he says, hold the form, he exhorts him to follow his example. There are two versions of the text: one says, hold and the other, holding. If we accept holding, then:

• First, he states why it is fitting for Timothy to imitate the Apostle’s example.
• Second, he urges him to imitate him, at keep the good thing committed to your trust.

But the Apostle was worthy of imitation in two respects: his learning and knowledge, hence he says, of sound words; and his power, hence he says, in faith and in the love.

He says, therefore: You cannot excuse yourself if you are not prepared to suffer even to the point of chains, just as I suffer, because you hold the form of sound words, which do not have the weakness of being false: speak the things that befit sound doctrine (Titus 2:1). And it is called sound doctrine and not weak, because it makes us sound. Then he adds, which you have heard of me. It is as if to say: You have not been deceived, because I delivered to you what I heard from Christ: I have received of the Lord that which I also delivered to you (1 Corinthians 11:23); he who hears you, hears Me (Luke 10:16).

And this is in faith and in love, because if a person knew all the sound words but refused to believe, he would not be strong in faith. Nor would he love, because he would easily slip from true doctrine when faced with either adversity or prosperity: without faith it is impossible to please God (Hebrews 11:6); he who does not love, abides in death (1 John 3:14). And this is in Christ Jesus, because the true faith is concerned with the things Christ taught, and true love is found in Christ, who gave the Holy Spirit through whom we love God.

Therefore, having these things, keep the good thing committed to your trust. This refers to what I have entrusted to you: the office of preaching. Never depart from the truth or give up the office of preaching at any time because of fear: with all watchfulness keep your heart (Proverbs 4:23); O Timothy, keep that which is committed to your trust (1 Timothy 6:20). And keep this with the help of the Holy Spirit who dwells in us: Do you not know that you are the temple of God, and that the Spirit of God dwells in you? (1 Corinthians 3:16).

According to another version, he urges him to maintain sound doctrine and to persevere in it.

Then when he says, you know this, he shows why this admonition was necessary: because some are becoming lax while others are progressing. For when a person sees some of his associates making progress and others slowing down, he strives to imitate the good ones.

• First, therefore, he reminds him that some are slowing down.
• Second, that some are making progress, at the Lord gives mercy.

Therefore, he tells him what to avoid in order to stay out of danger: he that thinks himself to stand, let him take heed lest he fall (1 Corinthians 10:12). Therefore, he says, all they who are in Asia are turned away from me. On this, a gloss says: “They were full of deceit; for they pretended to sympathize with the Apostle, but only to obtain information with which to slander him.” Therefore, they who are turned from me are now in Asia: among them were Phigellus and Hermogenes, who were converted by James.

Then when he says, the Lord gives mercy to the house of Onesiphorus, he shows the progress others are making, especially a certain Onesiphorus, stressing in particular the good works he performed for the Apostle in Rome and then in Asia. In regard to the first, he calls three things to mind:

• First, he asks for God’s mercy on him.
• Second, he shows the merits that earn mercy.
• Third, he mentions the time for mercy.

He asks for the first when he says, the Lord gives mercy, because the present life is one of misery: man born of a woman, living for a short time, is filled with many miseries (Job 14:1). He says, to the house of Onesiphorus, that is, not only to the person but to the family, because the goodness of one draws down grace upon the whole family: if that house be worthy, your peace shall come upon it (Matthew 10:13).

The merit that earns mercy is the mercy he showed the Apostle; hence he says, because he has often refreshed me, namely, by giving him rest: blessed are the merciful, for they shall obtain mercy (Matthew 5:7); shall not the dew soothe the heat? ; the hearts of the saints have been refreshed by you, brother (Philemon 1:7). And of my chains: I labor even unto bands as an evildoer (2 Timothy 2:9). He has not been ashamed, but when he came to Rome, he carefully sought me, as a friend does: if you would get a friend, test him before you take him ; he that is a friend loves at all times (Proverbs 17:17).

He wishes him mercy in the age to come when he says, in that day. This is the day in which the Lord will judge us all, a time when mercy will be needed. For his service not only in Rome, but at Ephesus, he is deserving of God’s mercy.