Thomas Aquinas Commentary 2 Timothy 2:1-7

"Thou therefore, my child, be strengthened in the grace that is in Christ Jesus. And the things which thou hast heard from me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also. Suffer hardship with [me], as a good soldier of Christ Jesus. No soldier on service entangleth himself in the affairs of [this] life; that he may please him who enrolled him as a soldier. And if also a man contend in the games, he is not crowded, except he have contended lawfully. The husbandmen that laboreth must be the first to partake of the fruits. Consider what I say; for the Lord shall give thee understanding in all things." — 2 Timothy 2:1-7 (ASV)

1. Previously, the Apostle urged Timothy to preach the Gospel with all diligence; here he exhorts him to stand firm in the face of martyrdom. He addresses two main topics:

   1. He urges Timothy to undergo suffering for the salvation of believers.

   2. He teaches him how to resist unbelievers, beginning with the instruction to contend not in words (2 Timothy 2:14).

   Regarding the first topic, he does two things:

   1. He urges him to prepare for martyrdom.

   2. He exhorts him to undergo martyrdom, beginning with the words be mindful (2 Timothy 2:8).

   The preparation for martyrdom is described in three aspects:

   1. The required strength of soul.

   2. The distribution of his goods, introduced by and the things which you have heard of me.

   3. The fruitful labor of warfare, introduced by the word labor.

2. Martyrdom requires strength of soul against the dangers of death. Therefore, he says, you, therefore, my son, whom I have begotten in the Gospel, be strong in the grace. Do manfully, and let your heart be strengthened (Psalms 30:25). This grace is not in you—for your own strength is weak—but in Christ Jesus: be strengthened in the Lord and in the might of his power (Ephesians 6:10).

   Alternatively, the phrase in the grace which is in Christ Jesus means it is by God’s gift, freely given through Christ: grace and truth came by Jesus Christ (John 1:17).

3. The second requirement is that one must have distributed his goods.

   On this point, it should be noted that when a person is about to die, he arranges for his possessions. The saints, however, should be no less concerned about the spiritual goods entrusted to them, so that these are not scattered after their death. Instead, they should entrust them to others. Therefore, the Apostle advises Timothy that if he were to be martyred, he should impart the doctrine of faith.

   First, he reminds him how he received it: by hearing. Thus, he says, and the things which you have heard of me—and I from Christ. He says of me, but not from me alone, for it was confirmed by many witnesses, meaning the Law and the Prophets: being witnessed by the law and prophets (Romans 3:21). Or it was confirmed by the apostles: for whether I or they, so we preach and so you have believed (1 Corinthians 15:11). The same entrust, since they were accepted—which I have learned without deceit and share without envy ()—to faithful men. These are men who will not seek temporal gain but God’s glory: here now it is required among the stewards that a man be found faithful (1 Corinthians 4:2); who, think you, is a faithful and wise servant, whom his lord has appointed over his family? (Matthew 24:45).

   Second, he states who are worthy stewards; therefore, he says, who shall be qualified to teach others also. They should be qualified in three ways:

   1. First, in intellect, meaning they are wise in understanding: I will give you a mouth and wisdom (Luke 21:15).

   2. Second, in language: the Lord has given me a learned tongue, that I should know how to uphold by word him that is weary (Isaiah 50:4).

   3. Third, in works, because Jesus began to do and to teach (Acts 1:1).

4. Then, with the word labor, he introduces the third requirement: the lawful labor of warfare. He does three things:

   1. He exhorts him to this labor.

   2. He mentions the reward of labor, beginning with for he also.

   3. He mentions the wages of warfare, beginning with the husbandman.

   Regarding the first point, he does two things:

   1. He urges him to labor lawfully.

   2. He explains which labor is lawful, beginning with no man.

5. He says, therefore, labor as a good soldier of Jesus Christ. There are three ways of being a soldier of Christ:

   1. First, in that one fights against sin: the life of man upon earth is a warfare (Job 7:1); all the days in which I am now in warfare, I expect until my change come (Job 14:14). This warfare is against the flesh, the world, and the devil: our wrestling is not against flesh and blood; but against principalities and powers, against the rulers of the world of this darkness, against the spirits of wickedness in the high places (Ephesians 6:12).

   2. Second, one is a soldier of Christ by fighting against error: for the weapons of our warfare are not carnal, but mighty to God, unto the pulling down of fortifications, destroying counsels (2 Corinthians 10:4).

   3. Third, one is part of the military service against tyrants, and this is more laborious: is there any numbering of his soldiers? (Job 25:3). A soldier should not rest, because his very name suggests constant warfare.

6. Then, with the words no man, he shows what type of warfare is legitimate. He says, therefore, no man, being a soldier to God, entangles himself with secular businesses.

   On this point, it should be noted that the goal of spiritual warfare is different from the goal of carnal warfare. The goal of carnal warfare is to achieve victory against the enemies of one’s homeland; therefore, soldiers should not get entangled in things that keep them from battle, namely, business and pleasure: everyone that strives for the mastery, refrains himself from all things (1 Corinthians 9:25). But the goal of spiritual warfare is to win victory over people who are against God. Consequently, spiritual soldiers must refrain from all that distracts them from God. Worldly affairs are such distractions, because the cares of this world choke the word. That is why he says, entangles himself.

7. One might object that even though worldly affairs are temporal, the Apostle engaged in them when he lived by the labor of his own hands.

   I answer that the Apostle says entangles, not engages. When one is entangled in these affairs, one’s care and anxiety are focused on them. In such a case, it is reasonable to forbid them to Christ’s soldiers, for whom it is not necessary to entangle themselves in worldly affairs. Furthermore, he does not say one is entangled but that one entangles himself, because sometimes a person can be entangled without entangling himself. He entangles himself when he undertakes a business without piety or necessity calling for it. But when the requirements of piety and of authority demand it, he does not entangle himself but is instead entangled by those requirements: assist her in whatsoever business she shall have need of you (Romans 16:2).

8. The reason he ought not entangle himself is that he may please him to whom he has engaged himself: if any man love the world, the charity of the Father is not in him (1 John 2:15). For a soldier of Christ has vowed to do battle for God; consequently, he must strive to please the one to whom he has dedicated himself.

9. Then, when he says, for he also who strives for the mastery is not crowned, except he strive lawfully, he mentions the reward for this labor. Someone might say, “Paul, you place heavy burdens on us; but what is the benefit?” He answers by using the example of worldly contests, where not everyone, but only those who compete lawfully, receive the crown. So, too, in spiritual battles, no one is crowned unless he obeys the rules of warfare: they indeed that they may receive a corruptible crown; but we an incorruptible one (1 Corinthians 9:25); and it triumphs, crowned forever .

10. Then, with the words the husbandman, he shows the wages of labor and forbids engaging in worldly business. He first describes the wages with a metaphor and then clarifies it, beginning with understand what I say.

    The office of preachers and teachers is a military office, in that they do battle against enemies and vices. It is also a farmer’s office, in that they bear fruit by exhorting people to do good. The field is the Church, and the chief farmer is God, who works both externally and internally: I am the true vine, and my Father is the husbandman (John 15:1). But people work from the outside by offering their service: I planted, Apollo watered, but God gave the increase (1 Corinthians 3:6). These are the visible farmers: if I have afflicted the soul of the tillers thereof (Job 31:39).

    Therefore, they should be the first to share in the fruit. This fruit consists of the works of virtue: my flowers are the fruit of honor and riches ; the fruit of the Spirit is charity, joy, peace, patience (Galatians 5:22). Among these are the fruits of giving alms: this woman was full of good works and almsdeeds which she did (Acts 9:36). Preachers should be the first to taste this fruit, so that their joy may be full. They should enjoy, first, the fruit of their subjects’ spiritual growth—therefore, my dearly beloved brethren and most desired, my joy and my crown (Philippians 4:1)—and second, temporal support, not as their main reward, but as a stipend: let him that is instructed in the word communicate to him that instructs him, in all good things (Galatians 6:6); the laborer is worthy of his food (Matthew 10:10).

11. Then, when he says, understand what I say, he explains what he has said, following Christ’s method of explaining his parables: he that has ears to hear let him hear (Matthew 13:9). It is as if to say: interpret these things in a spiritual sense, for there is a need of understanding in a vision (Daniel 10:1).

    It is also as if someone were to object: “You say to take a stipend, Timothy, but you do not do so yourself, because you wish to live by the labor of your own hands.” Therefore, he says, understand what I say, because discretion is necessary. You must not take support from sources that could give occasion for the Gospel to be charged with greed or laziness. But you will be able to understand this, for the Lord will give you in all things understanding: let his anointing teach you of all things (1 John 2:27).