For all these reasons, therefore, the Apostle charges his disciple to "stir up the gift of God which is in him through the laying on of the Apostle's hands." And the fact that he uses so much argument and entreaty is evidence that he had grave anxiety about Timothy. Timothy's natural sensitiveness and tenderness of heart made him specially liable to despondency and timidity, especially when separated from friends and confronted by sturdy opposition.
"That thou stir up the gift of God which is in thee." Literally "that thou kindle up and fan into a flame." It does not _necessarily_ imply that there has once been a bright flame, which has been allowed to die down, leaving only smouldering embers. But this is the natural meaning of the figure, and is possibly what St. Paul implies here. He does not explain what precise gift of God it is that Timothy is to kindle into a warmer glow; but, as it is one of those which were conferred upon him by the laying on of hands at the time of his ordination, we may reasonably suppose that it is the authority and power to be a minister of Christ. In the First Epistle St. Paul had given Timothy a similar charge (iv. 14); and by combining that passage with this we learn that both the Apostle and the elders laid their hands on the young evangelist: "Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery."[88] This talent committed to his charge for use in God's service must not be allowed to lie idle; it must be used with vigour, and trust, and courage. The very character of the gift bestowed proves that it is to be used, and used freely. "For God gave us not a spirit of fearfulness; but of power and love and discipline." St. Paul includes himself in the statement. He, like his disciple, has received this gift from God, and he knows from long experience what its nature is. It is no "spirit of fearfulness;" no "spirit of bondage leading to fear" (Rom. viii. 15). It was never meant to produce in us a slavish fear of God, or a cowardly fear of men. To feel awe and reverence when dealing with God,--to feel responsibility when dealing with men,--is one thing. To abstain from action for fear of offending either, is quite another. It is sometimes possible to avoid criticism by refusing to commit oneself to anything; but such refusal may be a sinful neglect of opportunities: and no error of judgment in using the gifts committed to us can be worse than that of not using them at all. Those are not necessarily the most useful servants who make the fewest conspicuous mistakes.
The spirit with which we are endowed is a spirit of _power_, whereas a spirit of fearfulness is weak. Faintheartedness cannot be strong. The fainthearted mistrust themselves and others; and they discourage themselves and others. They anticipate dangers and difficulties, and thereby sometimes create them; and they anticipate failure, and thereby often bring it about. It is only by acting, and by acting vigorously and courageously, that we find out the full power of the spirit with which we have been blessed.
Again, the gift which God has bestowed upon us is a spirit of _love_: and more than anything else perfect love casts out the spirit of fear. Fear is the child of bondage; love is the child of freedom. If we love God, we shall not live in terror of His judgments: and if we love men, we shall not live in terror of their criticisms. Moreover, the spirit of love teaches us the nature of the gift of power. It is not force or violence; not an imposing of our own will on others. It is an affectionate striving to win others over to obedience to the will of God. It is the spirit of self-sacrifice; not of self-assertion.