Homily IV.
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, [1354] 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. [1355] 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 coöperating 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, [1356] 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," [1357] 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 [1358] 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. [1359]
"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.