2 Timothy 2:2

1. Thou therefore, my son, be strong in the grace that is in Christ Jesus. 1. Tu ergo, fili mi, fortis esto in gratia, quae est in Christo Iesu. 2. And the things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also. 2. Et quae a me audisti per multos testes, haec commenda fidelibus hominibus, qui idonei erunt ad alios etiam docendos. 3. Thou therefore endure hardness, as a good soldier of Jesus Christ. 3. Tu igitur feras afflictions, ut bonus miles Iesu Christi. 4. No man that warreth entangleth himself with the affairs of this life; that he may please him who hath chosen him to be a soldier. 4. Nemo, qui militat, implicator vitae negotiis, ut imperatori placeat. 5. And if a man also strive for masteries, yet is he not crowned, except he strive lawfully. 5. Quodsi quis etiam certaverit, non coronatur, nisi legitime certaverit. 6. The husbandman that laboureth must be first partaker of the fruits. 6. Laborare prius agricolam oportet, quam fructus percipiat. 7. Consider what I say; and the Lord give thee understanding in all things. 7. Intellege quae dico; det enim tibi Dominus intellectum in omnibus. 1 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 enjoins 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 endued with eminent gifts are found to slacken in the midst of their course, if they be not frequently aroused. Some will say: "Of what use is it to exhort a man to be strong in grace,' unless free-will have 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, causes that they shall not sound in our ears fruitlessly and to no purpose. Whoever, therefore, shall acknowledge 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 shew 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, tends much to gain the affections, that the doctrine may more effectually obtain admission into the heart. 2 And which thou hast heard from me. He again shews how earnestly desirous he is to transmit sound doctrine to posterity; and 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 heathens. 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 shall be committed to all godly ministers, who shall be 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 thou not only teach faithfully what thou hast learned from me, but take care that it be more widely published by others; therefore, whomsoever thou shalt 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;" [156] for there are few who sincerely labor to preserve and perpetuate the remembrance of the doctrine intrusted 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 [157] He does not mean that he produced witnesses in a formal and direct manner [158] in the case of Timothy; but, because some might raise a controversy whether that which Timothy taught had proceeded from Paul, or had been forged by himself, he removes all doubt by this argument, that he did not speak secretly in a corner, but that there were many alive who could testify that Timothy spoke nothing which they had not formerly heard from the mouth of Paul. The doctrine of Timothy would therefore be beyond suspicion, seeing that 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, and not only while he lives, but as long as his care and labor can extend it. 3 Do thou therefore endure afflictions Not without strong necessity has he added this second exhortation; for they 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, that throw away their spears, who formerly made a great show of valor. Whence does this arise? Because they cannot become inured to the cross. First, they are so effeminate 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 ) 4 No man who warreth He continues to make use of the metaphor which he had borrowed from warfare. Yet, strictly speaking, he formerly called Timothy "a soldier of Christ" metaphorically; but now he compares profane 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 like manner, in order 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", [159] he means the care of governing his family, and ordinary occupations; as farmers leave their agriculture, and merchants their ships and merchandise, till they have completed the time that they agreed to serve in war. We must now apply the comparison to the present subject, that every one who wishes to fight under Christ must relinquish all the hindrances and employments of the world, and devote himself unreservedly to the warfare. In short, let us remember the old proverb, Hoc age, [160] which means, that in the worship of God, we ought to give such earnestness of attention that nothing else should occupy 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 within their office, 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; that this heavenly General may not have less authority over us than that which a mortal man claims for himself over heathen soldiers who have enrolled under him. 5 And if any one strive He now speaks of perseverance, that no man 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 till he has been victorious in the end. Thus he says: "In a race all run, but one obtaineth the prize; run so that ye may obtain." ( 1 Corinthians 9:24 .) If any man, therefore, wearied with the conflict, immediately withdraw from the arena to enjoy repose, he will be condemned for indolence instead of being crowned. Thus, because Christ wishes us to strive during our whole life, he 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, that none may leave off before the time appointed. 6 The husbandman must labor before he receive the fruits I am well aware that others render this passage differently; and I acknowledge that they translate, word for word, what Paul has written in Greek; but he who shall carefully examine the context will assent to my view. [161] Besides, the use of (kopionta) to labor instead of (kopian) to labor, is a well-known Greek idiom; for Greek writers often make use of the participle in place of the infinitive. [162] The meaning therefore, is, that husbandmen do not gather the fruit, till they have first toiled hard in the cultivation of the soil, by sowing and by other labors. And if husbandmen do not spare their toils, that one day they may obtain fruit, and if they patiently wait for the season of harvest; how much more unreasonable will it be for us to refuse the labors which Christ enjoins upon us, while he holds out so great a reward? 7 Understand what I say [163] He added this, not on account of the obscurity of the comparisons which he has set forth, but that Timothy himself might ponder, how much more excellent is the warfare under the direction of Christ, and how much more abundant the reward; for, when we have studied it incessantly, we scarcely arrive at a full knowledge of it. The Lord give thee understanding in all things The prayer, which now follows, is added by way of correction. Because our minds do not easily rise to that "incorruptible crown" ( 1 Corinthians 9:25 ) of the life to come, [164] Paul betakes himself to God, to "give understanding" to Timothy. And hence we infer, that not less are we taught in vain, if the Lord do not open our understandings, than the commandments would be given in vain, if he did not impart strength to perform them. For who could have taught better than Paul? And yet, in order that he may teach with any advantage, he prays that God may train his disciple. Footnotes: [156] "Loyaux et digne auxquels on se fie." -- "Faithful and trustworthy." [157] "Entre plusieurs tenmoins, ou, en presence de plusieurs temoins." -- "Among many witnesses, or, in presence of many witnesses." [158] "Il ne vent pas dire qu'il ait appele des tesmoins, comme c'est la coustume es contrats et autres actes solennels." -- "He does not mean that he called witnesses, as is customary in contracts and other solemn acts." [159] "By tou biou pragmateiais is meant the business of life in general, the plural being used with allusion to the various kinds thereof, as agriculture, trade, manufactures, etc. Now, by the Roman law, soldiers were excluded from all such. See Grotius." -- Bloomfield [160] "Brief, qu'il nous souvienne du proverbe ancien duquel les Latins ont use en faisant leurs sacrifices, Hoc age, c'est a dire, Fay ceci, ou, Pense a ceci, ascavoir que tu as entre mains, lequel signifie, que quand il est question du service de Dieu, il s'y faut tellement employer, que nous ne soyons ententifs ni affectionnez ailleurs." -- "In short, let us remember the old proverb which the Latins used in offering their sacrifices, Hoc age, that is to say, Do this,' or, Think of this,' Do (or think of) what thou hast in hand,' which means, that when the worship of God is the matter in question, we must be employed in it in such a manner that we shall not give our attention or our heart to anything else." [161] "Je scay bien que les autres ont tradoit ce passage autrement: Il faut que le laboureur travaillaut (ou, qui travaille) prene premier des fruits." -- "I am well aware that others translate this passage differently: The husbandman laboring (or, who laboreth) must first partake of the fruits." [162] "The agonistic metaphor now passes into an agricultural one, (such as we find at 1 Corinthians 9:10 ; James 5:7 .) The sense, however, will depend upon what proton is to be referred to. It is most naturally connected with metalambanein, and such is the construction adopted by the generality of Expositors, ancient and modern. The sense, however, thus arising, either involves what is inconsistent with facts, or (even when helped out by the harsh ellipsis of hina kopia, in order that he may be enabled to labor,') contains a truth here inapposite; and the spiritual application thence deduced is forced and frigid. It is not, however, necessary, with some, to resort to conjecture. We have only to suppose, what is common in his writings, a somewhat harsh transposition, and (with many of the best Expositors) to join proton with kopionta, as is required by the course of the argument; the true construction being this: -- dei ton georgon proton kopionta ton karpon metalambanein, where kopionta is the participle imperfect, and the literal sense is, -- It is necessary that the husbandmen should first labor, and then enjoy the fruits (of his labor.)" -- Bloomfield. [163] "Enten ce que je di, of, Considere." -- "Understand what I say, or, Consider what I[say. [164] "De la vie eternelle." -- "Of eternal life."

And the things that thou hast heard of me among {a} many witnesses, the same commit thou to faithful men, who shall be able to teach others also. (a) When many were there, who can bear witness of these things.

And the things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also. Commit them to faithful men — No talent is given us for private and proper use, but that we be trading and transmitting it also to others. Synesius speaks of some, who having a treasure of abilities in them, yet would as soon part with their hearts as with their meditations, …, the canker of whose great skill shall be a witness against them.

And the things that thou hast heard of me among many witnesses; the doctrine of the gospel which thou hast heard from me, confirmed by the testimony of many of the prophets of old, or, which thou heardest from me committed to thy trust, there being many witnesses present, when thou wert ordained. or set apart to thy office. The same commit thou to faithful men, who shall be able to teach others also; commit unto others that shall be set apart for the ministry; but let them be such as have an ability to communicate their knowledge to others, and such as thou shalt judge will be faithful to their trust.

And the things that thou hast heard of me,.... Meaning the doctrines of the Gospel, the form of sound words. The Arabic version renders it, "the secrets, or mysteries that thou hast heard of me"; the mysteries of the grace of God, which he had often heard him discourse of, unfold and explain: among many witnesses; or by them; which some understand of the testimonies out of Moses, and the prophets, with which the apostle confirmed what he delivered; for the doctrines of justification, pardon of sin, &c. by Christ, were bore witness to by the prophets; though rather the many persons, who, with Timothy, heard the apostle preach, and were and would be sufficient witnesses for Timothy, on occasion, that what he preached and committed to others were the same he had heard and received from the Apostle Paul; unless reference should be had here to the time of imposition of hands upon him, when he received some ministerial gifts, or an increase of them; at which time the apostle might deliver to him the form of doctrine he was to preach, and that in the presence of the presbytery, who joined in the action, and so were witnesses of what was said to him: the same commit thou to faithful men; who not only have received the grace of God, and are true believers in Christ, but are men of great uprightness and integrity; who having the word of God, will speak it out boldly, and faithfully, and keep back nothing that is profitable, but declare the whole counsel of God, without any mixture or adulteration; for the Gospel being committed to their trust, they would become stewards, and of such it is required that they be faithful; and therefore this is mentioned as a necessary and requisite qualification in them; and not only so, but they must be such who shall be able or sufficient to teach others also. No man is sufficient for these things, of himself, but his sufficiency is of God; it is he who makes men able ministers of the word, by giving them gifts suitable for such work; so that they have a furniture in them, a treasure in their earthen vessels, an understanding of the sacred Scriptures, a gift of explaining them, and a faculty of speaking to edification; and so are apt to teach men, to their profit and advantage, The Ethiopic version renders it, "who are fit to teach the foolish".

As our trials increase, we need to grow stronger in that which is good; our faith stronger, our resolution stronger, our love to God and Christ stronger. This is opposed to our being strong in our own strength. All Christians, but especially ministers, must be faithful to their Captain, and resolute in his cause. The great care of a Christian must be to please Christ. We are to strive to get the mastery of our lusts and corruptions, but we cannot expect the prize unless we observe the laws. We must take care that we do good in a right manner, that our good may not be spoken evil of. Some who are active, spend their zeal about outward forms and doubtful disputations. But those who strive lawfully shall be crowned at last. If we would partake the fruits, we must labour; if we would gain the prize, we must run the race. We must do the will of God, before we receive the promises, for which reason we have need of patience. Together with our prayers for others, that the Lord would give them understanding in all things, we must exhort and stir them up to consider what they hear or read.

2. among—Greek, "through," that is, with the attestation (literally, "intervention") of many witnesses, namely, the presbyters and others present at his ordination or consecration (1Ti 4:14; 6:12). commit—in trust, as a deposit (2Ti 1:14). faithful—the quality most needed by those having a trust committed to them. who—Greek, "(persons) such as shall be competent to teach (them to) others also." Thus the way is prepared for inculcating the duty of faithful endurance (2Ti 2:3-13). Thou shouldest consider as a motive to endurance, that thou hast not only to keep the deposit for thyself, but to transmit it unimpaired to others, who in their turn shall fulfil the same office. This is so far from supporting oral tradition now that it rather teaches how precarious a mode of preserving revealed truth it was, depending, as it did, on the trustworthiness of each individual in the chain of succession; and how thankful we ought to be that God Himself has given the written Word, which is exempt from such risk.

And the things which thou hast heard of me among many witnesses - Margin, "by." Before, or in the presence of, many witnesses. Perhaps he refers to a solemn charge which he gave him, in the presence of the church, when he was ordained. It is by no means improbable that such a charge was given then to a newly ordained minister, as it is now. On such an occasion, the apostle would be likely to state a summary of Christian doctrine, - (compare the notes at 2 Timothy 1:13 ), - and to exhort Timothy to a faithful adherence to it. The same commit thou to faithful men - In the same way as those things have been committed to you. The reference is undoubtedly to ordination to the ministerial office. Timothy was to see that those only were admitted to the ministry who were qualified to understand the truths of religion, and to communicate them to others. This is a clear warrant for ministers to set apart others to the same sacred office. It does not prove that the people are not at liberty to choose their own pastor, but only that those in the ministry are to set apart others to the same office with themselves. There is, doubtless, to be a "succession" of ministers in the church; but the true line of the "succession" is to be found in good men who are qualified to teach, and who have the spirit of Christ, and not merely in those who have been ordained. Who shall be able to teach others also - On the qualifications of ministers, see the notes at 1 Timothy 3:2-7 .