The connection of this chapter with that which precedes it is both intimate and striking. The Apostle was led to depict his circumstances and his situation in the darkest colors; for in truth nothing could be gloomier to the outward eye than the outlook at that moment. He himself was a prisoner, and “all they which are in Asia” had turned away from him. It was therefore a grave crisis in the history of Christianity, and one in which divine wisdom was required to guide aright the feet of the faithful. What then are the counsels which, at such a time, the Apostle gives to his “son” Timothy? First, he says, “Thou therefore, my son, be strong in the grace that is in Christ Jesus.” (2 Tim. 2:11Thou therefore, my son, be strong in the grace that is in Christ Jesus. (2 Timothy 2:1)). It is not what most would have expected. At a time when so many were turning their backs upon God’s chosen vessel of the truth, surely some degree of severity, some little sharpness, would be advisable to recall the saints to a sense of their responsibility before God in acknowledging the authority of His servant. Such might have been the thoughts of man; the thoughts of God were of another kind. Timothy was to be strong in the grace that is in Christ Jesus —the grace given to us in Christ Jesus before the world began —that grace of which Christ in His incarnation and death, was and is the expression, and which is stored up in Him (see 2 Cor. 8:99For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich. (2 Corinthians 8:9)). This is full of instruction.
But how was Timothy to be strong in grace? The word is the same, for example, as that found in Philippians 4:1313I can do all things through Christ which strengtheneth me. (Philippians 4:13), and this will supply the key to its interpretation. It means that he was to be strengthened inwardly by this grace, so that he would be best prepared to stand in an evil day, and to cope with its prevailing evils. There is no weapon we are so often tempted to lay aside as grace; but we learn here that it is in proportion to outward decay, unfaithfulness, and corruption, that we need to be built up, fortified by it, in order to deal effectually with the difficulties of the path. The man of God himself therefore must be continually established in grace, as well as be unfailing in its presentation as the mightiest means, in the power of the Holy Spirit, both to confirm the wavering and to recover the backslider.
In the next place, he says, “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 Tim 2:2). This remarkable instruction is very significant. It shows clearly that no further revelation was to be expected, and that the provision contemplated, as a barrier against the inroads of false doctrines and pernicious errors, was the transmission of the truth as it had been received of the Apostle (and certified to be apostolic teaching by many witnesses) to faithful men who should be competent to hand it on unadulterated to others.
Not a hint is given of any successors of the apostles, or of any authority whatever in the Church, to whom an appeal might be made to define the truth and to expose false doctrines. The Apostle’s confidence is in God and the word of His grace (see Acts 20:3232And now, brethren, I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified. (Acts 20:32)); only he would have Timothy to be diligent in imparting the truth to such as would be thereby qualified to contend earnestly for the faith once delivered to the saints. The waves of error were already rolling in from every quarter, and the inspired Apostle urges his beloved Timothy to raise up in this manner breakwaters to intercept their force, and to guard the saints from their destructive power. So now our safety is to be found first in building ourselves up on our most holy faith, and then in diligently instructing the saints, that they may know how to discern between truth and error, and thus to detect the artifices of the adversary.
The Apostle proceeds to insist upon some necessary personal qualifications for the work to which Timothy was called: “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 bath 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.” 2 Tim 2:3-6). Every servant of the Lord should ponder, and ponder again and again in the presence of God, these grave and weighty words—words which will never lose their solemn force as long as laborers are found in the Lord’s work. First then the servant must know how to endure hardness, for such must be expected by every “good soldier of Jesus Christ.” None knew this better than he who penned these words, who, after recounting his persecutions and dangers, adds, “In weariness and painfulness, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness” (2 Cor. 11:2727In weariness and painfulness, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness. (2 Corinthians 11:27)). If therefore he exhorted Timothy to take his share in suffering, he had himself trodden the path, and thus does but encourage him to follow in the same steps. And where is the servant, it may be inquired, who does not need this admonition? To shun the cross is a common temptation, and it is only when we are under the power of the constraining love of Christ, with a single eye to His glory, that we are impelled to a joyful identification with the sorrows and sufferings of His interests here upon the earth.
The figure employed institutes a comparison. A soldier on service expects to endure “hardness,” and so also should the soldiers of Christ. The Apostle therefore adds, that no man that warreth entangles himself with the affairs of this life. He makes arrangements, on the other hand, to lay aside all his business responsibilities that he may be absolutely free from all other claims so as to be at the absolute disposal of his commander. Are the soldiers of Christ to be on any lower level? Are they to seek to serve two masters? Are they to engage only in the conflict when they can spare time from other engagements? Most blessed is it when busy men devote their leisure to the Lord’s work, preferring His interests to their own ease and comfort; but the Apostle speaks here of another class of servants who, in the power of the Holy Spirit, disengage themselves from every human claim because they desire to please, to be under the absolute control of, the Captain of their salvation. It will be a sad day for the Church and for the saints when such are no longer found, and a sure sign of the decay of the energy of the Holy Spirit in their midst.
Another figure is next introduced for further instruction. In the olden games and contests, those who strove were bound to observe the rules, if they would obtain the prize. So likewise those who engage in the Lord’s conflicts have to remember that they must “strive lawfully,” be in subjection to His conditions of service, which must be carried on in conformity to His will and His Word. This is of the utmost importance; for many a right thing is done, even by otherwise good soldiers of Jesus Christ, in a wrong manner or at a wrong moment, whereby the end is defeated. The Lord’s servants must wait entirely upon the Lord’s will, both for the time and the mode of their warfare, or they will not gain the crown of His approval. Nowhere is this more plainly taught than in the siege of Jericho. To human eyes the manner of conducting it, the method of warfare, was nothing but folly; but it was the Lord’s way (and “the foolishness of God is wiser than men”), and the victory was assured.
In addition, the husbandman (and this introduces yet another comparison) must first labor before he can partake of the fruits. Our Lord reminded His disciples of the same principle when He said, “He that reapeth receiveth wages, and gathereth fruit unto life eternal: that both he that soweth and he that reapeth may rejoice together” (John 4:3636And he that reapeth receiveth wages, and gathereth fruit unto life eternal: that both he that soweth and he that reapeth may rejoice together. (John 4:36)). It is indeed a universal law, that labor must be expended before the harvest can be enjoyed; and it is this which Paul recalled to the mind of Timothy. The tendency of all, and especially of the Lord’s servants, is to forget this salutary truth in the intense desire to gather in and feast upon the fruit. It should therefore be remembered, and thereby we should be saved from many disappointments, that now is the time of labor, and that it will be the time of labor until the Lord’s return, and hence that our only concern should be to be found diligent and faithful in our service. The time of partaking of the fruit is future, and the knowledge of this will encourage our hearts to persevere in service, and all the more in that our enjoyment of the fruit will be in communion with the Lord. “He that goeth forth and weepeth, bearing precious seed, shall, doubtless come again with rejoicing, bringing his sheaves with him” (Psalm 126:66He that goeth forth and weepeth, bearing precious seed, shall doubtless come again with rejoicing, bringing his sheaves with him. (Psalm 126:6)).
The Apostle, having placed these things before Timothy, urges them upon his attention: “Consider what I say; and the Lord give thee understanding in all things.” (2 Tim. 2:77Consider what I say; and the Lord give thee understanding in all things. (2 Timothy 2:7)). If we take these words as they stand, they contain an exhortation and a prayer, or at least the expression of a strong desire, which directs Timothy at the same time to the Lord as the source of the power to understand divine things. It would seem, however, as stated below, that the better reading is, “The Lord shall give thee understanding in all things.” This gives a slightly different, though very important, meaning. While equally reminding Timothy of his dependence on the Lord for power to apprehend His mind, it gives also a connection between considering, or thinking upon, the apostolic communications, and the action of the Lord in opening his mind to understand Paul’s inspired words. And this connection always subsists. The more we consider, weigh, meditate upon the Scriptures, the greater will be the activity of the Holy Spirit in unfolding their teachings to our souls. It is indeed when we are occupied with the Word of God in calm and peace, in the presence of God, that the Lord draws near and gives us understanding; and hence this exhortation to Timothy. It is therefore not by the application of the mind, but by the operation of the Holy Spirit, that divine things are entered into and understood— a lesson much needed in a day of mental activity and intellectual research.
This exhortation would seem to be a connecting link between verses 6 and 8, and applies therefore to that which precedes as well as to that which follows.