Be Strong in Grace; A Good Soldier of Christ Jesus (2 Timothy 2:1–7)

The Apostle has explained what obligations the spirit of strength imposes on the holy Timothy. He now begins to set forth what the spirit of love imposes on him (2:1–13). This section opens with the encouraging word “be strong”—and thus seems, as it were, to continue the discourse on the spirit of strength. So it appeared—and had appeared—that the flow of the discourse, from (2 Tim. 1:8) to (2 Tim. 2:13), could be distributed as follows. The Apostle said in (2 Tim. 1:8): “be not ashamed, but share in suffering”—he then urges the reason for not being ashamed in (2 Tim. 1:8–18), and the reason for courageously sharing in suffering in the present section (2:1–13). But since further on—from (2 Tim. 2:14)—the Apostle speaks of sound-mindedness, and then from (2 Tim. 3:10)—offers general exhortations to right pastoral ministry and thus concludes the didactic portion of the Epistle; there remains no separate word for the spirit of love, as though it were forgotten—which is difficult to allow. This is why the Commentary found itself compelled to recognize that the present section speaks of the enkindling of the spirit of love, and agreed to this all the more readily in that the section treats not of courage but of zeal for the Gospel, which ordinarily is the fruit of love—love for what one is zealous about and for whom. We therefore hold that in this section the Apostle counsels the holy Timothy: act in the spirit of love, or enkindle the spirit of love—love: aa) for the Gospel itself (2:1–2) and: bb) for the labor of proclaiming it (2:3–13).

Loving the Gospel, not only guard it yourself as a treasure, but hand it on also to other trustworthy people who are capable of teaching others in turn—so that the Gospel, passing from generation to generation, may never be cut off from the earth.

2 Tim. 2:1. You therefore, my child, be strong in the grace that is in Christ Jesus.

You—my child. As he turns to showing how to enkindle the spirit of love, he begins with a word breathing love: “my child!” “Not simply ‘child,’ but: ‘my child’” (St. Chrysostom). “See with what fatherly love he offers him his exhortation! With this word he seems to have poured his own loving soul into him” (blessed Theophylact). Be strong, ενδυναμου — grow strong, grow, come to maturity. In what respect? “In the grace that is in Christ Jesus”: in general, in the gracious order of life which the Lord Jesus has established on earth; more particularly, in that order of action to which you are bound by the special gift of grace given you through the laying on of my hands—the gift of archpastoral ministry, the grace of Apostolic succession. “Be strong in grace”—the same as what was said above: “kindle afresh the gift of God” (1:6). This gift is threefold—it encompasses the spirit of strength, of love, and of sound-mindedness. Since the spirit of strength has already been discussed, here we should understand the spirit of love. Or else “in grace” means: by the power of grace. Grow, come to maturity in Apostolic ministry—in the proclamation of the Gospel and in the ordering of life according to it. “In this the Lord’s grace will strengthen you” (blessed Theodoret). “Be sober, be watchful; the Lord’s grace wrestles alongside you and cooperates with you; but you too must perform your own work with full readiness and willingness” (St. Chrysostom). “Have it wrestling alongside you” (blessed Theophylact). How? By acting in the spirit of grace, according to its promptings and impulses. If you do not act thus, then this spirit, not being kindled and fanned by labors corresponding to it, will be extinguished. In this way both meanings are reconciled: strengthened by the power of grace, act in the spirit of that grace—and you will grow in the order of life to which it calls and binds you.

2 Tim. 2:2. And what you have heard from me in the presence of many witnesses, entrust to faithful people who will be able to teach others as well.

He said: “be strong”—grow and come to maturity; and then adds: “and what you have heard—hand on.” The second explains the first, or points to the means of achieving it. Grow and come to maturity by enkindling your grace through the power of that same grace. How is this to be done, or how can one succeed in it? You will succeed if you do not hide within yourself the treasure of teaching that has been entrusted to you—the saving mysteries of God—but share them zealously, spreading knowledge of them both by your own word and by the word of your other capable disciples. If you love this treasure, you cannot act otherwise; for it has no other fitting and proper treasury than human souls. If you hold it dear, hide it in those treasuries. “He did not say: speak, but: ‘hand on’—as if speaking of a treasure that is passed on and kept in a safe place” (St. Chrysostom).

“And what you have heard from me.” Into your soul, as into a treasury, I have deposited—through your hearing, opened by faith—the treasure of the mysteries of God. Do the same for others that I have done for you. Setting these words in relation to what is often repeated in both Epistles—do not enter into disputes, controversies, and speculations—we may see implied in them the admonition: hand on what you heard, and not what “you yourself have devised” (St. Chrysostom)—“not what you arrived at through your own investigation; for faith comes from hearing” (blessed Theophylact). “What you heard from me, that continue to preach” (blessed Theodoret).

“What does it mean: ‘in the presence of many witnesses’? He speaks as if to say: you heard from me not secretly and in private, but in the presence of many, openly” (St. Chrysostom). “Some (Photius in Oecumenius) understand by ‘many witnesses’ the Law and the Prophets. My word, he says, was composed of testimonies from Scripture” (blessed Theophylact). It is difficult to assign a definitive meaning to these words. Both are true: that the holy Paul loved to season his word with testimonies from the Law and the Prophets, and that he always spoke openly—not in a whisper, as if fearing refutation, but with boldness that testified to the depth and vividness of his conviction in the truth, ever ready to contend with opposing views, confident of victory. Perhaps this is said in order to breathe into the holy Timothy that same boldness. But can these words not be connected with “hand on”? Hand on in the presence of many witnesses. Such an arrangement was necessary for the preservation of the teaching without additions or subtractions, and provided a very reliable means for this. Witnesses cut off from those to whom the teaching was entrusted for transmission to others any impulse to weave their own inventions into what had been handed down.

“‘Hand on to faithful people. — Faithful’—that is, reliable, those on whom one can fully depend not to distort the teaching but to remain faithful guardians of the transmitted truths. ‘Faithful,’—meaning believers, not those who love to investigate and reason—those who will not betray (treacherously) what has been preached to them” (St. Chrysostom). “Not those who are skilled at composing syllogisms and weaving controversies, but those of whom you can be confident that they will not prove to be traitors to the commission entrusted to them” (blessed Theophylact).

“Who will be able to teach others also.” Faithfulness is a moral quality, while the ability to teach others is an intellectual or rhetorical one. The intellectual quality is taken into account in the selection of these persons only to the extent that they are capable of passing on to others what has been handed to them, in the form in which it was handed on, and thus are capable of assimilating what is entrusted to them. Otherwise the stream or chain of tradition—which has been chosen as the primary means of preserving divinely revealed truths—will be broken. “What good is it if one who has received the teaching is indeed faithful (‘and accepts everything without disputation’ [blessed Theophylact]), but cannot hand the teaching on to others—or if he himself does not betray the teaching, but cannot make others the same? A teacher must have two qualities: to be faithful and to be able to teach” (St. Chrysostom).

But of what persons is the Apostle speaking here? Not of all those to whom the Gospel is preached and who have believed; for among such there might be not only those incapable of teaching others, but also those who might prove unfaithful. Therefore one must conclude that the reference is to those chosen to be guardians of the tradition and keepers of the Church’s order—that is, bishops and presbyters. There is also an allusion here to the fact that what was handed on to them included certain things that did not enter the sphere of the general teaching of the faithful. Is there not a reference here to the transmission of the manner of celebrating the holy mysteries—which was transmitted secretly, as St. Basil the Great attests, though in the presence of witnesses from among the elder faithful, for more reliable preservation? “This pertains to the bishops and presbyters whom the holy Timothy was to ordain” (Photius in Oecumenius). “Such an arrangement is made with regard to presbyters and bishops, not with regard to all the faithful—and laymen. For this would be inappropriate, given that the holy Paul himself preached the word to all without distinction, both Jews and Greeks. I think, moreover, that this speaks of certain mystical matters which were to be communicated only to pastors—those who are faithful and capable of teaching” (blessed Theophylact, Oecumenius).

Loving the Gospel, love also the labors of proclaiming it; α) look at the soldier (vv. 3–4)—look at the contestant in the arena (v. 5)—look at the farmer (v. 6)—how they, loving their work, spare no effort for it and make progress—and let this inspire you (v. 7). Let another source of inspiration be: β) reflection on the Lord’s resurrection (v. 8)—my own example (vv. 9–10)—and the Christian hope (vv. 11–13).

2 Tim. 2:3. You therefore endure hardship as a good soldier of Jesus Christ.

Endure hardship — κακοπαθησον. Hardship, κακοπαθεια, is the bearing of painful labors connected with the work one has undertaken, along with endurance of all the adversities encountered in the process. This is evident from the examples of the soldier, the arena-contestant, and the farmer that are offered here. And so, “endure hardship” here means: bear the labors of proclaiming the Gospel and endure the adversities attendant upon them, “as a good soldier of Christ.” How much a soldier must endure even in peacetime! And what he endures in wartime, those who have not taken part in war can hardly imagine. What inspires him? The desire to show himself a soldier as he ought to be—so that no one, on his account, may have reasonable grounds to think ill of the military. He loves the service and strives not to dishonor it through himself, but to glorify it and display the brightness of its dignity. The Apostle is saying to the holy Timothy: look at the soldier—and just as he is zealous for worthy service, so you be zealous for worthy proclamation of the Gospel, without retreating before the labors and adversities connected with it. And do this with all the greater effort, the higher the King you serve. A soldier strives to please an earthly king; but you are Christ’s soldier. Serve therefore in the work of the Gospel so much more tirelessly than all other soldiers as the Lord and Saviour surpasses all earthly kings. “Consider whose soldier you are, and bear the labors of warfare courageously” (blessed Theodoret). “Oh, what an honor to be a soldier of Christ! Recall how important it is considered to serve under the command of earthly kings—(how much more important and lofty is it then to be under the headship of Christ the Lord? And accordingly, be so much the more ready for every kind of labor and adversity in the work of proclaiming Him). If hardship (labor and need) is inseparable from the soldier of a king, so that to be free from hardship is evidently a kind of discharge from the military rank—then neither should you grieve that you endure labors and adversities (in the service of proclaiming the Gospel), for this is unavoidable for a soldier (of Christ); rather you should grieve if you do not endure them” (St. Chrysostom).

The comparison of the holy Timothy, as archpastor, to a soldier shows that he—like all pastors—is called to struggle against impiety, ignorance, and sin. He must not be indifferent to these enemies of man, but wherever he observes them, arm himself against them at once.

2 Tim. 2:4. No soldier on active service entangles himself in the affairs of civilian life, so that he may please the one who enlisted him.

He said: labor in proclaiming the Gospel, not sparing yourself, as a good soldier of Christ; now he explains who is a good soldier among ordinary soldiers, so that it may be more clearly seen what it means to be a good soldier of Christ as well. Among them, that soldier is good who is bound by nothing but, being free from everything, gives himself entirely to military duties. And here too, that one is a good soldier of Christ among pastors who gives himself entirely to proclaiming the Gospel, to spreading faith in Him, and to ordering life according to Him among believers—casting everything else aside without attention, not even touching it in passing.

“Being enlisted,” στρατευομενος — entering military service, becoming a soldier—agreeing and resolving to be a soldier. Having taken up the task, perform it as it ought to be done. Having set your hand to the plough, do not look back. By “the affairs of civilian life,” ταις του βιου πραγματειας, is meant everything pertaining to ordinary life—trade, commerce, crafts, all manner of transactions and cares; all this a soldier abandons. “Entangles himself,” εμπλεκεται — is entwined or enmeshed. “The Apostle has expressed himself vividly: εμπλεκεται — for affairs of life are indeed binding fetters and serpents that coil around and wound. By πραγματειας he makes visible all the cares, transactions, vanities, and burdens of life. These words admonish: why bind yourself? Why entangle yourself in these encumbrances and troublesome affairs? Be concerned with warfare alone, and in this way you will please Christ, who has chosen you for His service” (blessed Theophylact). “The commander,” στρατολογησαντι — him who enrolled you in the register of soldiers, who chose you and recognized you as worthy of this rank. Two incentives to vigilant and watchful pastoral ministry are given to the pastor here. In the word “being enlisted” the admonition is: you have taken upon yourself the work of a pastor—pastor then as is fitting, fulfill what your rank and your name oblige you to. In the word “commander”—him who chose you—the admonition is: you have been honored; render to the One who honored you service according to His will; you have received a gift—bring forth fruit. The labor is not small, but keep your gaze on the One whom you will please by laboring. He is the Lord of all. — Both duties are fulfilled by detachment from worldly cares.

2 Tim. 2:5. And if anyone competes in the games (enters into contest), he is not crowned unless he competes lawfully (conducts the contest lawfully).

The second example: look at one who has entered a contest (in the arena), and the second aspect of pastoral zeal. Through the example of the soldier it was impressed: having left everything, give yourself entirely to zealous pastoral ministry; while through the example of the athlete who has entered into struggle and contest it is impressed: be zealous with your whole soul for pastoral ministry, but be zealous lawfully, fittingly, with prudence. Zeal for pastoral ministry that is imprudent and oversteps its bounds brings no benefit and merits no reward—just as a wrestler who does not conduct his bout as he ought, who does not observe the rules established for it, is not crowned. “Even athletic competition (contests at the games) has certain rules according to which the competitors (athletes) must compete. And whoever does not conduct his struggle according to these rules does not receive the crowns” (blessed Theodoret). “For him it is not enough to come forward to compete, or to anoint himself, or to meet his opponent; but if he does not observe all the rules of wrestling—concerning food, abstinence, and purity, the very manner of wrestling, and in general if he does not fulfill everything obligatory for contestants—he will not receive the crown” (St. Chrysostom). “For it is not left to each person’s discretion to compete however he wishes; there are also laws governing this—contest laws” (blessed Theophylact). So too the pastor must minister not haphazardly, but with strict circumspection and prudent direction of affairs; he must adapt his actions to the place, to the person, and to the course of external and internal affairs—both the civic and the spiritually gracious—keeping in everything a single goal: the vanquishing of visible and invisible adversaries through the establishment of the light of truth, purity of morals, and gracious sanctification. Just as the whole crowd watches the wrestler and surrounds him with honor for his courage and victory, so the whole flock watches the pastor and holds him in reverence if he strives untiringly against falsehood, evil morals, and every form of disorder, and does not withdraw until he has gained the victory.

“Having thus shown that the valiant soldier is free from other cares, and that the courageous athlete competes lawfully and that the one who competes lawfully is crowned, the Apostle presented yet another example, in which labor is combined with benefit” (blessed Theodoret).

2 Tim. 2:6. The hard-working farmer ought to be the first to receive a share of the crops.

The third example—the farmer: for “farmer” in Greek is γεωργον. This inspires to the labors of pastoral ministry. There is labor, and no small labor; but it is not labor in vain—it is richly fruitful, and you yourself will be the first to taste of it, just as it is fitting for the farmer to be the first to taste of the fruits of the land he has tilled. The tasting of fruits is promised, of course, also in the future; but from the manner of expression it is evident that it accompanies the very labor and follows it immediately. Labor, and you will immediately see the fruit of your labor in your flock—in the enlightenment of their minds with the knowledge of truth, in the flowering among them of every virtue, in the overshadowing of them with gracious sanctification. You will see such fruits and taste from them spiritual consolation and joy that will nourish your soul more sweetly than honey and the honeycomb. Blessed Theodoret writes: “you have great recompense for your labors in cultivating the souls entrusted to you.” Or thus: at the very time when you teach others, you yourself will be illumined all the more with the light of truth; as you lead others on the path of virtue, you yourself will be anointed with it; as you graciously sanctify others in the sacraments, you yourself will the more fully partake of the grace of the sacraments. Only labor; if you cease to labor, truth will begin to grow dim in your soul, virtue will weaken, and grace will withdraw its overshadowing from you. The pastor who does not labor in teaching, in guiding his flock in virtue, in sanctifying them through the sacraments and other sanctifying rites, harms above all himself—just as, by laboring, he is the first to taste of the fruits of good pastoral ministry.

St. Chrysostom says: “Having spoken of what happens with ordinary people—soldiers and athletes—and having indicated their rewards: first, ‘that he may please the commander,’ second, that he may be crowned—the Apostle now brings a third example, which is especially close to Timothy (as archpastor). The example of the soldier and the athlete applies also to subordinates (the flock), while the example of the farmer applies to the teacher (the pastor), who must be not only a soldier and an athlete but also a farmer. The farmer does not care for himself alone, but for the fruits of the land, and in those fruits receives no small recompense for his labors. — Just as the farmer labors not without profit, but himself before all others enjoys the fruits of his labors; so too must it be with the teacher.” Let us continue this with the words of blessed Theophylact: “So too the teacher (pastor) does not labor in vain, but himself is the first to taste the fruit of his own toil; for God rewards him abundantly (straightway). Lest anyone grow weary and show discontent that the recompense is deferred to the future, the Apostle says: behold, in the very labor itself you already receive recompense; if nothing else, the benefit to souls is already great gain for you. And observe: the Apostle did not simply say ‘farmer,’ but ‘the hard-working one’—that is, not one who works lightly, but one who undertakes intense, sweat-drenched labor.” Do not give sleep to your eyes or slumber to your eyelids, O pastor; but laboring day and night, apply without wearying all mental effort, heartfelt prayer, and the are of speech to the work of good pastoral care. Let us not pass over the words of St. Gregory of Nyssa, cited by Oecumenius: “Thus spoke the Apostle, suggesting that teachers must first show by deed in their own persons the fulfillment of what they teach. For this is what it means for teachers to be the first to taste the fruits of their teaching—when before all others they cultivate virtue in themselves.”

2 Tim. 2:7. Consider what I say, and may the Lord give you understanding in everything.

The speech has been parabolic, and its meaning has not been spelled out; examples from ordinary life have been given, but what they signify in application to the pastor has not been indicated. The Apostle therefore adds: supply this yourself; reflect deeply and understand; and having understood, be such a one in very deed. “Since the mode of speech was parabolic, the Apostle of necessity rouses the holy Timothy to understand the hidden meaning, and prays to God to grant him understanding” (blessed Theodoret). He did not add his own explanation because it is not difficult to discern the meaning of the parabolic speech, and perhaps also because one’s own thought will more readily and directly light upon what is most needful for the one reflecting—not merely what is signified in general, in the abstract. And further: “I spoke thus (in parables), he says, in order to sharpen you (your mind)” (blessed Theophylact).

“May the Lord give you understanding in everything.” “In everything,” he says, “so that you may understand what has been said as you ought, and know how to do everything else as is fitting” (Oecumenius)—that you may be wise “in all words and deeds” (blessed Theophylact). The Apostle added this both to express his love for the holy Timothy and to incline him himself, when approaching the understanding of God’s words, to turn to the Lord in prayer: “for there is one Teacher—Christ” (Mt. 23:8)—and there never has been, is not, and never will be anyone who has properly understood and fully appropriated to his own soul the truth of God by himself alone. This the Lord grants to whom He will and when He will. Even those enlightened by God do not all know everything, and not everything they know do they learn all at once. Therefore for all, prayer—both for the increase of faith and for the multiplication of understanding—must be unceasing: for all, and most especially for pastors.

Up to this point (vv. 3–7) the Apostle, through examples taken from ordinary life, has been clarifying only the pressing necessity of zealous archpastoral labor in the work of faith, and to some degree its direction and gradation—namely: as a soldier, he, having left everything, enters into the work of pastoral ministry; as an athlete, he conducts the work purposefully; as a farmer, he keeps his gaze on the fruit or crowning of his labor. And all this is inspiring; yet the Apostle judged it necessary, for the kindling of pastoral zeal, to set forth also particular motivating considerations, such as: the resurrection of the Lord (v. 8)—his own example (2:9–10)—and the certainty of the Christian hope (2:11–13). This is analogous to how earlier he inspired courage that is not ashamed in the proclamation of the Gospel (1:8–18).