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2 TIMOTHY ii. 1-7.
"Thou therefore, my son, be strong in the grace that is in Christ
Jesus. 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. Thou therefore endure hardness, as a good soldier
of Jesus Christ. 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. And if a man also strive for masteries, yet is he not
crowned, except he strive lawfully. The husbandman that laboreth must
be first partaker of the fruits. Consider what I say; and the Lord
give thee understanding in all things."
THE young sailor at sea is inspired with great confidence, if the
Master of the ship has been preserved in a shipwreck. For he will not
consider that it is from his inexperience that he is exposed to the
storm, but from the nature of things; and this has no little effect
upon his mind. In war also the Captain, who sees his General
wounded and recovered again, is much encouraged. And thus it produces
some consolation to the faithful, that the Apostle should have been
exposed to great sufferings, and not rendered weak by the utmost of
them. And had it not been so, he would not have related his
sufferings. For when Timothy heard, that he who possessed so great
powers, who had conquered the whole world, is a prisoner, and
afflicted, yet is not impatient, nor discontented upon the desertion
of his friends; he, if ever exposed to the same sufferings himself,
would not consider that it proceeded from human weakness, nor from the
circumstance of his being a disciple, and inferior to Paul, since his
teacher too suffered the like, but that all this happened from the
natural course of things. For Paul himself did this, and related
what had befallen him, that he might strengthen Timothy, and renew
his courage. And he shows that it was for this reason he mentioned his
trials and afflictions, in that he has added, "Thou, therefore, my
son, be strong in the grace that is in Christ Jesus." What sayest
thou? Thou hast shaken us with terrors, thou hast told us that thou
art in chains, in afflictions, that all have forsaken thee, and, as
if thou hadst said thou hadst not suffered anything, nor been abandoned
by any, thou addest, "Thou therefore, my son, be
strong"?--And justly too. For these things were to thy
strengthening more than to his. For if I, Paul, endure these
things, much more oughtest thou to bear them. If the master, much
more the disciple. And this exhortation he introduces with much
affection, calling him "son," and not only so, but "my son." If
thou art a son, he means, imitate thy father. If thou art a son, be
strong in consideration of the things which I have said, or rather be
strong, not merely from what I have told you, but "of God." "Be
strong," he says, "in the grace that is in Christ Jesus"; that
is, "through the grace of Christ." That is, stand firmly. Thou
knowest the battle. For elsewhere he says, "We wrestle not against
flesh and blood." (Eph. vi. 12.) And this he says not to
depress but to excite them. Be sober therefore, he means, and watch
have the grace of the Lord cooperating with thee, and aiding thee in
thy contest, contribute thy own part with much alacrity and
resolution. "And the things that thou hast heard of me among many
witnesses, the same commit thou to faithful men"; to "faithful"
men, not to questioners nor to reasoners, to "faithful." How
faithful? Such as betray not the Gospel they should preach. "The
things which thou hast heard," not which thou hast searched out. For
"faith cometh by hearing, and hearing by the word of God." (Rom.
x. 17.) But wherefore, "among many witnesses"? As if he had
said: Thou hast not heard in secret, nor apart, but in the presence
of many, with all openness of speech. Nor does he say, Tell, but
"commit," as a treasure committed is deposited in safety. Again he
alarms his disciple, both from things above and things below. But he
says not only "commit to faithful men"; for of what advantage is it
that one is faithful, if he is not able to convey his doctrine to
others? when he does not indeed betray the faith; but does not render
others faithful? The teacher therefore ought to have two qualities,
to be both faithful, and apt to teach; wherefore he says, "who shall
be able to teach others also."
"Thou therefore endure hardness as a good soldier of Jesus
Christ." Oh, how great a dignity is this, to be a soldier of
Jesus Christ! Observe the kings on earth, how great an honor it is
esteemed to serve under them. If therefore the soldier of the king
ought to endure hardness, not to endure hardness is not the part of any
soldier. So that it behooves thee not to complain, if thou endurest
hardness, for that is the part of a soldier; but to complain, if thou
dost not endure hardness.
"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. And
if a man also strive for masteries, yet is he not crowned except he
strive lawfully."
These things are said indeed to Timothy, but through him they are
addressed to every teacher and disciple. Let no one therefore of those
who hold the office of a Bishop disdain to hear these things, but let
him be ashamed not to do them. "If any one strive for masteries,"
he says, "he is not crowned, except he strive lawfully." What is
meant by "lawfully"? It is not enough that he enters into the
lists, that he is anointed, and even engages, unless he comply with
all the laws of the exercise, with respect to diet, to temperance and
sobriety, and all the rules of the wrestling school, unless, in
short, he go through all that is befitting for a wrestler, he is not
crowned. And observe the wisdom of Paul. He mentions wrestlers and
soldiers, the one to prepare him for slaughter and blood, the other
with reference to endurance, that he might bear everything with
fortitude, and be ever in exercise.
"The husbandman that laboreth must be first partaker of the fruits."
He had first spoken from his own example as a teacher. He now speaks
from those that are more common, as wrestlers and soldiers, and in
their case he sets before him the rewards. First, that he may please
him who hath chosen him to be a soldier; secondly, that he may be
crowned; now he proposes a third example that more particularly suits
himself. For the instance of the soldier and the wrestler corresponds
to those who are under rule, but that of the husbandman to the
Teacher. (Strive) not as a soldier or a wrestler only, but as a
husbandman too. The husbandman takes care not of himself alone, but
of the fruits of the earth. That is, no little reward of his labors
is enjoyed by the husbandman.
Here he both shows, that to God nothing is wanting, and that there
is a reward for Teaching, which he shows by a common instance. As
the husbandman, he says, does not labor without profit, but enjoys
before others the fruits of his own toils, so is it fit that the
teacher should do: either he means this, or he is speaking of the
honor to be paid to teachers, but this is less consistent. For why
does he not say the husbandman simply, but him "that laboreth"? not
only that worketh, but that is worn with toil? And here with
reference to the delay of reward, that no one may be impatient, he
says, thou reapest the fruit already, or there is a reward in the
labor itself. When therefore he has set before him the examples of
soldiers, of wrestlers, and husbandmen, and all figuratively, "No
one," he says, "is crowned except he strive lawfully." And having
observed that "the husbandman who laboreth must first be partaker of
the fruits," he adds, "Consider what I say, and the Lord give
thee understanding in all things."
It is on this account that he has spoken these things in proverb and
parable. Then again to show his affectionate disposition, he ceases
not to pray for him, as fearing for his own son, and he says, Ver.
8, 9. "Remember that Jesus Christ, of the seed of David, was
raised from the dead, according to my Gospel. Wherein I suffer
trouble as an evil-doer, even unto bonds."
On what account is this mentioned? It is directed chiefly against the
heretics, at the same time to encourage Timothy, by showing the
advantage of sufferings, since Christ, our Master, Himself
overcame death by suffering. Remember this, he says, and thou wilt
have sufficient comfort. "Remember that Jesus Christ, of the seed
of David, was raised from the dead." For upon that point many had
already begun to subvert the dispensation, being ashamed at the
immensity of God's love to mankind. For of such a nature are the
benefits which God has conferred upon us, that men were ashamed to
ascribe them to God, and could not believe He had so far
condescended. "According to my Gospel." Thus he everywhere speaks
in his Epistles, saying "according to my Gospel," either because
they were bound to believe him, or because there were some who preached
"another Gospel." (Gal. i. 6.)
"Wherein I suffer trouble," he says, "as an evil-doer, even
unto bonds." Again he introduces consolation and encouragement from
himself, and he prepares his hearer's mind with these two things;
first, that he should know him to endure hardness; and, secondly,
that he did not so but for a useful purpose, for in this case he will
gain, in the other will even suffer harm. For what advantage is it,
that you can show that a Teacher has exposed himself to hardship, but
not for any useful purpose? But if it is for any benefit, if for the
profit of those who are taught, then it is worthy of admiration?
"But the word of God is not bound." That is, if we were soldiers
of this world, and waged an earthly warfare, the chains that confine
our hands would avail. But now God has made us such that nothing can
subdue us. For our hands are bound, but not our tongue, since
nothing can bind the tongue but cowardice and unbelief alone; and where
these are not, though you fasten chains upon us, the preaching of the
Gospel is not bound. If indeed you bind a husbandman, you prevent
his sowing, for he sows with his hand: but if you bind a Teacher,
you hinder not the word, for it is sown with his tongue, not with his
hand. Our word therefore is not subjected to bonds. For though we
are bound, that is free, and runs its course. How? Because though
bound, behold, we preach. This is for the encouragement of those
that are free. For if we that are bound preach, much more does it
behoove you that are loose to do so. You have heard that I suffer
these things, as an evil-doer. Be not dejected. For it is a great
wonder, that being bound I do the work of those that are free, that
being bound I overcome all, that being bound I prevail over those
that bound me. For it is the word of God, not ours. Human chains
cannot bind the word of God. "These things I suffer on account of
the elect."
Ver. 10. "Therefore I endure all things," he says, "for the
elect's sake, that they may also obtain the salvation which is in
Christ Jesus with eternal glory."
Behold another incentive. I endure these things, he says, not for
myself, but for the salvation of others. It was in my power to have
lived free from danger; to have suffered none of these things, if I
had consulted my own interest. On what account then do I suffer these
things? For the good of others, that others may obtain eternal life.
What then dost thou promise thyself? He has not said, simply on
account of these particular persons; but "for the elect's sake."
If God has chosen them, it becomes us to suffer everything for their
sakes. "That they also may obtain salvation." By saying, "they
also," he means, as well as we. For God hath chosen us also; and
as God suffered for our sakes, so should we suffer for their sakes.
Thus it is a matter of retribution, not of favor. On the part of
God it was grace, for He having received no previous benefit, hath
done us good: but on our parts it is retribution, we having previously
received benefits from God, suffer for these, for whom we suffer, in
order "that they may obtain salvation." What sayest thou? What
salvation? Art thou who wast not the author of salvation to thyself,
but wast destroying thyself, art thou the author of salvation to
others? Surely not, and therefore he adds, "salvation that is in
Christ Jesus"; that which is truly salvation, "with eternal
glory." Present things are afflictive, but they are but on earth.
Present things are ignominious, but they are temporary. They are
full of bitterness and pain; but they last only to-day and
to-morrow.
Such is not the nature of the good things, they are eternal, they are
in heaven. That is true glory, this is dishonor.
MORAL. For observe, I pray, beloved, that is not glory which
is on earth, the true glory is in heaven. But if any one would be
glorified, let him be dishonored. If he would obtain rest, let him
suffer affliction. If any one would be forever illustrious, would
enjoy pleasure, let him despise temporal things. And that dishonor is
glory, and glory dishonor, let us now set before us to the best of our
power, that we may see what is real glory. It is not possible to be
glorified upon earth; if thou wouldest be glorified, it must be
through dishonor. And let us prove this in the examples of two
persons, Nero and Paul. The one had the glory of this world, the
other the dishonor. How?
The first was a tyrant, had obtained great success had raised many
trophies, had wealth ever flowing in, numerous armies everywhere; he
had the greater part of the world and the imperial city subject to his
sway, the whole senate crouching to him, and his palace too was
advancing with splendid show. When he must be armed, he went forth
arrayed in gold and precious stones. When he was to sit still in
peace, he sat clothed in robes of purple. He was surrounded by
numerous guards and attendants. He was called Lord of land and sea,
Emperor, Augustus, Caesar, King, and other such high-sounding
names as implied flattery and courtship; and nothing was wanting that
might tend to glory. Even wise men and potentates and sovereigns
trembled at him. For beside all this, he was said to be a cruel and
violent man. He even wished to be thought a god, and he despised both
all the idols, and the very God Who is over all. He was worshiped
as a god. What greater glory than this? Or rather what greater
dishonor? For--I know not how--my tongue is carried away by the
force of truth, and passes sentence before judgment. Meanwhile let us
examine the matter according to the opinion of the multitude, and of
unbelievers, and the estimation of flattery.
What is greater in the common estimation of glory than to be reputed a
god? It is indeed a great disgrace that any human being should be so
mad, but for the present let us consider the matter according to the
opinion of the multitude. Nothing then was wanting to him, that
contributes to human glory, but he was worshiped by all as a god. Now
in opposition to him, let us consider Paul. He was a Cilician, and
the difference between Rome and Cilicia, all know. He was a
tent-maker, a poor man, unskilled in the wisdom of those without,
knowing only the Hebrew tongue, a language despised by all,
especially by the Italians. For they do not so much despise the
barbarian, the Greek, or any other tongue as the Syriac, and this
has affinity with the Hebrew. Nor wonder at this, for if they
despised the Greek, which is so admirable and beautiful, much more
the Hebrew. He was a man that often lived in hunger, often went to
bed without food, a man that was naked, and had not clothes to put
on; "in cold, and nakedness," as he says of himself. (1 Cor.
xi. 27.) Nor was this all; but he was cast into prison at the
command of Nero himself, and confined with robbers, with impostors,
with gave-breakers, with murderers, and he was, as he himself says,
scourged as a malefactor. Who then is the more illustrious? The name
of the one the greater part have never heard of. The other is daily
celebrated by Greeks, and Barbarians, and Scythians, and those who
inhabit the extremities of the earth.
But let us not yet consider what is the case now, but even at that
time who was the more illustrious, who the more glorious, he that was
in chains, and dragged bound from prison, or he that was clothed in a
purple robe, and walked forth from a palace? The prisoner certainly.
For the other, who had armies at his command, and sat arrayed in
purple, was not able to do what he would. But the prisoner, that was
like a malefactor, and in mean attire, could do everything with more
authority. How? The one said, "Do not disseminate the word of
God." The other said, "I cannot forbear; 'the word of God is
not bound.'" Thus the Cilician, the prisoner, the poor
tent-maker, who lived in hunger, despised the Roman, rich as he
was, and emperor, and ruling over all, who enriched so many
thousands; and with all his armies he availed nothing.
Who then was illustrious? who venerable? He that in chains was a
conqueror, or he that in a purple robe was conquered? He that
standing below, smote, or he that sitting above, was smitten? He
that commanded and was despised, or he who was commanded and made no
account of the commands? He who being alone was victorious, or he who
with numerous armies was defeated? The king therefore so came off,
that his prisoner triumphed over him. Tell me then on whose side you
would be? For do not look to what comes afterwards, but to what was
then their state. Would you be on the side of Nero, or of Paul? I
speak not according to the estimate of faith, for that is manifest;
but according to the estimate of glory, and reverence, and
preeminence. Any man of right understanding would say, on the side of
Paul. For if to conquer is more illustrious than to be conquered, he
is more glorious. And this is not yet much, that he conquered, but
that being in so mean a state he conquered one in so exalted a
condition. For I say, and will not cease to repeat it, though bound
with a chain, yet he smote him that was invested with a diadem.
Such is the power of Christ. The chain surpassed the kingly crown,
and this apparel was shown more brilliant than that. Clothed in filthy
rags, as the inhabitant of a prison, he turned all eyes upon the
chains that hung on him, rather than on the purple robe. He stood on
earth bound down and stooping low, and all left the tyrant mounted on a
golden chariot to gaze on him. And well they might. For it was
customary to see a king with white horses, but it was a strange and
unwonted sight to behold a prisoner conversing with a king with as much
confidence as a king would converse with a pitiful and wretched slave.
The surrounding multitude were all slaves of the king, yet they
admired not their lord, but him who was superior to their lord. And
he before whom all feared and trembled, was trampled upon by one
solitary man. See then how great was the brightness of these very
chains!
And what need to mention what followed after these things? The tomb
of the one is nowhere to be seen; but the other lies in the royal city
itself, in greater splendor than any king, even there where he
conquered, where he raised his trophy. If mention is made of the
one, it is with reproach, even among his kindred, for he is said to
have been profligate. But the memory of the other is everywhere
accompanied with a good report, not among us only, but among his
enemies. For when truth shines forth, it puts to shame even one's
enemies, and if they admire him not for his faith, yet they admire him
for his boldness and his manly freedom. The one is proclaimed by all
mouths, as one that is crowned, the other is loaded with reproaches
and accusations. Which then is the real splendor?
And yet I am but praising the lion for his talons, when I ought to
be speaking of his real honors. And what are these? Those in the
heavens. How will he come in a shining vesture with the King of
Heaven! How will Nero stand then, mournful and dejected! And if
what I say seems to thee incredible and ridiculous, thou art
ridiculous for deriding that which is no subject for laughter. For if
thou disbelievest the future, be convinced from what is past.
The season for being crowned is not yet come, and yet how great honor
has the combatant gained! What honor then will he not obtain, when
the Distributor of the prizes shall come! He was among foreigners,
"a stranger and a sojourner"
(Heb. xi. 13), and thus is he admired: what good will he not
enjoy, when he is amongst his own? Now "our life is hid with Christ
in God" (Col. iii. 3); yet he who is dead worketh more and is
more honored than the living. When that our life shall come, what
will he not participate? What will he not attain?
On this account God made him enjoy these honors, not because he
wanted them. For if when in the body he despised popular glory, much
more will he despise it now that he is delivered from the body. Nor
only on this account has He caused him to enjoy honor, but that those
who disbelieve the future may be convinced from the present. I say
that when the Resurrection shall be, Paul will come with the King of
Heaven, and will enjoy infinite blessings. But the unbeliever will
not be convinced. Let him believe then from the present. The
tent-maker is more illustrious, more honored than the king. No
emperor of Rome ever enjoyed so great honor. The emperor is cast
out, and lies, no one knows where. The tent-maker occupies the
midst of the city, as if he were a king, and living. From these
things believe, even with respect to the future. If he enjoys so
great honor here, where he was persecuted and banished, what will he
not be when he shall come hereafter? If when he was a tent-maker, he
was so illustrious, what will he be when he shall come rivaling the
beams of the sun?
If in so much meanness he overcame such magnificence, to whom, at his
coming, will he not be superior? Can we avoid the conclusion? Who
is not moved by the fact, that a tent-maker became more honorable than
the most honored of kings?
If here things happen so beyond the course of nature, much more will
it be so hereafter. If thou wilt not believe the future, O man,
believe the present. If thou wilt not believe invisible things,
believe things that are seen: or rather believe things which are seen,
for so thou wilt believe things which are invisible. But if thou wilt
not, we may fitly say with the Apostle, "We are pure from your
blood" (Acts xx. 26): for we have testified to you of all
things, and have left out nothing that we should have said. Blame
yourselves therefore, and to yourselves will ye impute the punishment
of Hell. But let us, my beloved children, be imitators of Paul,
not in his faith only, but in his life, that we may attain to heavenly
glory, and trample upon that glory that is here. Let not any things
present attract us. Let us despise visible things, that we may obtain
heavenly things, or rather may through these obtain the others, but
let it be our aim preeminently to obtain those, of which God grant
that we may be all accounted worthy, through the grace and
lovingkindness,
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