Thomas Aquinas Commentary 2 Timothy 1:6-10

"For which cause I put thee in remembrance that thou stir up the gift of God, which is in thee through the laying on of my hands. For God gave us not a spirit of fearfulness; but of power and love and discipline. Be not ashamed therefore of the testimony of our Lord, nor of me his prisoner: but suffer hardship with the gospel according to the power of God; who saved us, and called us with a holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before times eternal, but hath now been manifested by the appearing of our Saviour Christ Jesus, who abolished death, and brought life and immortality to light through the gospel," — 2 Timothy 1:6-10 (ASV)

1. 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.

2. 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.

3. 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).

4. 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.

5. 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 .

6. 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.
   Here he explains what he says next: not according to our own works, but according to his own purpose.

7. 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 .

8. 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).

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.

10. 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).

11. 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).

12. 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).