Thomas Aquinas Commentary 2 Timothy 2:8-15

"Remember Jesus Christ, risen from the dead, of the seed of David, according to my gospel: wherein I suffer hardship unto bonds, as a malefactor; but the word of God is not bound. Therefore I endure all things for the elect`s sake, that they also may obtain the salvation which is in Christ Jesus with eternal glory. Faithful is the saying: For if we died with him, we shall also live with him: if we endure, we shall also reign with him: if we shall deny him, he also will deny us: if we are faithless, he abideth faithful; for he cannot deny himself. Of these things put them in remembrance, charging [them] in the sight of the Lord, that they strive not about words, to no profit, to the subverting of them that hear. Give diligence to present thyself approved unto God, a workman that needeth not to be ashamed, handling aright the word of truth." — 2 Timothy 2:8-15 (ASV)

Previously, the Apostle prepared Timothy for martyrdom; here he exhorts him to it. He does this in three ways:

1. He gives him a sample of the reward.
2. He provides an example of martyrdom, at the words, “wherein I labor.”
3. He discloses the reward that follows martyrdom: “a faithful saying.”

The precious reward for a martyr’s death is a glorious resurrection, an example of which has been given to us in the person of Jesus Christ. Therefore, Paul says, be mindful that the Lord Jesus Christ is risen again from the dead. It is as if he is saying: keep the Lord Jesus Christ in your mind when facing tribulations. In all your ways think on him and he will direct your steps (Proverbs 3:6).

There are many things to contemplate in Christ, but especially the resurrection, for which all things are ordered. This is central to the entire Christian faith: if you confess with your mouth the Lord Jesus, you shall be saved (Romans 10:9).

Note that Paul does not say Christ was raised, because even though the Father raised him, Christ also raised himself by his own power and is the firstfruits of them that sleep (1 Corinthians 15:20). He died and rose according to his human nature, of the seed of David, as it is written: who was made to him of the seed of David according to the flesh (Romans 1:3).

The phrase according to my Gospel means the Gospel preached by me, as Paul says elsewhere: now I make known unto you, brethren, the Gospel which I preach to you (1 Corinthians 15:1). One who preaches the Gospel is the minister of the Gospel, just as one who baptizes is the minister of baptism. Yet, while it cannot be called “my baptism,” it can be called “my Gospel,” because preaching involves much persuasion and personal investment.

Then, when he says, wherein I labor even unto bands, he cites himself as an example of martyrdom, discussing:

1. Its pain.
2. Its cause, which he addresses with the words, “therefore I endure all things.”

Paul indicates three aspects to this pain: bitterness, shame, and constancy.

The bitterness is found in the words wherein I labor, that is, for which I am afflicted even unto bands. Paul was afflicted in this way for preaching the Gospel, for when he wrote this letter, he was in chains in Rome: to make known the mystery of the Gospel, for which I am an ambassador in a chain (Ephesians 6:19).

The shame before unbelievers is clear when he says he suffers as an evildoer. In those days, Christians were regarded as the worst of criminals. As Christ said, blessed shall you be when men shall hate you and when they shall separate you and shall reproach you . . . for the Son of man’s sake (Luke 6:22). Christ himself was also condemned as an evildoer: he was reputed with the wicked (Isaiah 53:12).

Constancy is required, as he shows by saying, but the word of God is not bound. Although the body is bound, the word of God is not. Preaching proceeded from the Apostle’s will, which remains free, especially because of the presence of a love that fears nothing: I am sure that neither death nor life . . . shall be able to separate us from the love of God (Romans 8:38). For it is said, God is greater than our heart (1 John 3:20). And it is also said that while Paul was in chains, he made many converts.

Next, with the words therefore, I endure all things, Paul shows the cause of his suffering. It is not the pain, but the cause, that makes a martyr.

There are two causes involved in martyrdom: the honor of God and the salvation of our neighbor. It is for the honor of God, because for your sake we are put to death all the day long (Romans 8:36). It is for the salvation of our neighbor, as he says here, for the sake of the elect. For greater love than this has no man, that a man lay down his life for his friends (John 15:13), and because he has laid down his life for us, we ought to lay down our lives for the brethren (1 John 3:16).

He says it is for the sake of the elect because whatever good we do contributes to the welfare of the elect, and not of the reprobate.

But how does this help them? So that they also may obtain the salvation. One might ask, “Was not Christ’s suffering sufficient?” In terms of its power, yes. But the Apostle’s suffering helped in two ways: first, by providing an example of perseverance in the faith, and second, by confirming the faith, which in turn led others to salvation.

This salvation is in Christ, that is, it comes to us through him, for he shall save his people from their sins (Matthew 1:21). This salvation includes not only the present security of grace but also future glory, which is with heavenly glory, for your reward will be great in heaven (Matthew 5:22).

Then, with the words a faithful saying, he shows how the reward follows the merit obtained by martyrdom. He proceeds in three steps:

1. He makes the assertion.
2. He draws out the consequence, beginning with if we be dead with him.
3. He supports this with testimony, at the words, “of these things.”

Therefore, he says, a faithful saying. This means the word he speaks is true: these words are most faithful and true (Revelation 22:6).

Then, when he says, for if we be dead with him, he states the consequence, addressing:

1. The reward of the good.
2. The punishment of the wicked, which begins with if we deny him.

The reward of the good includes two things: restoration through the resurrection and the addition of glory to which they will rise. Paul first shows that it is through Christ that we arrive at restoration, and second, that through him we attain glory, saying, if we suffer, we shall also reign with him.

He says, if we be dead with him—that is, with Christ. This happens in three ways: when we receive the sacrament of baptism (for we are buried with him by baptism into death, Romans 6:4); when we wear ourselves out with penance (they that are Christ’s have crucified their flesh with the vices and sinful desires, Galatians 5:24); and when we die confessing the truth, as Christ did (precious in the sight of the Lord is the death of his saints, Psalms 115:15). Therefore, if we be dead with him, we shall live also with him. Just as he arose, so shall we, for if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection (Romans 6:5).

Then he discusses the glory the saints merit through a shameful death, just as Christ ought to have suffered these things and so to enter into his glory (Luke 24:26). Thus, he says, if we suffer—that is, if we patiently endure our afflictions and reproaches—we shall also reign with him. This means we will enter the kingdom along with him, for blessed are they that suffer persecution for justice’s sake, for theirs is the kingdom of heaven (Matthew 5:10).

When Paul says, if we deny him, he will also deny us, he shows what will follow as punishment. A person can sin against faith in two ways: first, by denying it openly, and second, by rejecting it inwardly.

Regarding the first, he says, if we deny him—that is, before others—then he will deny us in the judgment: amen, I say to you, I know you not (Matthew 25:12). To deny them is to not recognize them as members of his flock.

Regarding the second, he says, if we believe not—if we expel faith from our hearts—he continues faithful. This means he keeps his own faithfulness. A believer remains in his faith because faith is nothing other than partaking of or clinging to the Truth. But Christ is the Truth, which cannot deny itself.

Is he then not omnipotent? I answer that he is omnipotent precisely because he cannot deny himself. The ability to fail pertains to weakness, not power; for when something loses a part of its being, it is due to a weakness of its power. For Christ to deny himself would be to lose something of himself. Consequently, the fact that he cannot deny himself is an aspect of his perfect power.

Therefore, he can neither sin, as has been said, nor can he deny his power and justice when punishment must be inflicted: he that believes not shall be condemned (Mark 16:16).

But can God not remit someone’s punishment? He can, according to the order of his wisdom alone, but he cannot do so against the combined order of his wisdom and justice.

When he says, of these things put them in mind, he strengthens his sayings with testimonies. It is as if to say: I admonish you and the others always to have this in your heart, charging them before God—that is, citing God as the witness before whom I speak.

Then, when he says, contend not in words, he shows how to resist unbelievers. First, he explains how to resist them, and second, he shows in which cases to resist, beginning with, but shun profane and vain babblings (2 Timothy 2:16). Regarding the first point on how to resist, he forbids the improper method and then gives the reason for it, which is that it is “to no profit.”

Paul says, therefore, contend not in words. Contention is a battle with words. A person can be harmed in two ways when speaking sharply. First, it may incline him to favor falsehood, as when a person, trusting in shouting and uproar, attacks the truth. Second, he may act unreasonably, as when he uses irony beyond its proper limits or directs it against his adversary personally.

However, if this is done in moderation, with the proper circumstances, and on behalf of the truth, it is not a sin. This is even taught as a means of persuasion in Aristotle’s Rhetoric. But when Scripture condemns contention, it is understood in its immoderate sense: but if any man seem to be contentious, we have no such custom, nor the Church of God (1 Corinthians 11:16).

He specifies contending in words because some people argue only with insulting words, and this, strictly speaking, is contention. If an argument is conducted not with mere words but with true reasons, then it is a debate, not a contention.

When he says, for it is to no profit, he gives the reason for his advice. A moderate debate, when conducted reasonably, is profitable for instruction. But when it is only a contest of words, it degenerates into a quarrel. Thus, he says it leads to the subverting of the hearers. This happens in two ways: first, it can cause a person to doubt matters he previously held as certain; second, the audience is scandalized. For where there are many words, there is oftentimes want (Proverbs 14:23), and where envy and contention is, there is inconstancy and every evil work (James 3:16).

But should a person debate about the faith in public without being contentious? I answer that a distinction must be made regarding the audience. If the audience is composed of unbelievers, a public debate is useful, because the unlearned are instructed by seeing their errors exposed. But if the audience is not composed of unbelievers, the debate is not useful but harmful.

Likewise, a distinction can be made regarding the debater. If he is prudent and able to clearly defeat his opponent, he should debate publicly. But if not, he should never debate.

Then, when he says, carefully study to present yourself, he describes the correct method of resisting error, which involves right intention, proper actions, and sound doctrine.

First, a person who wishes to dispute must examine his intention to see if he is motivated by a righteous zeal. That is why Paul says to be as one approved unto God, who tests the heart: for not he who commends himself is approved, but he whom God commends (2 Corinthians 10:18); you have proved my heart and visited it by night (Psalms 16:3).

Second, he must be sure that he practices in his own life the doctrine he preaches; if not, he deserves to be embarrassed. Therefore, Paul says to be a workman who does not need to be ashamed. It is as if to say: act in such a way that you will not be ashamed.

Third, he must take care to handle the word of truth correctly by teaching what is true and useful to his hearers. Thus, he adds, rightly handling the word of truth, and not seeking personal gain or glory: for we are not, as many, adulterators of God’s word; but with sincerity and as from God before God in Christ we speak (2 Corinthians 2:17).