CHAPTER 2
154 See Calvin on Genesis, vol. 1, p. 512 , where that remarkable expression is copiously explained. — Ed.
155 “No Christian can read this passage without being powerfully affected by it; for we see that Paul was, as it were, transported,
when he spoke of that coming of our Lord Jesus Christ, and of the final resurrection. He does not say, “May the Lord grant that
he may find favor at his coming, on the day of our redemption, when he shall appear again to judge the world!” But he says,
“On that day;” as if he presented the Lord Jesus visibly, with his angels. Paul did not speak those things coldly, or like a man,
but he rose above all men, that he might be able to exclaim, “That day, that day!” And where is it? True, none of those who wish
to be wise in themselves will take any pains to find it; for that saying must be fulfilled, — “Eye hath not seen, ears have not
heard, neither hath entered into the heart of man, what God hath prepared for them that love him.” ( Isaiah 64:4 .) Let men task
their powers to the utmost to know it, it will be to them a dark and mysterious thing, and they will not be able to approach to it.
But when we shall embrace the promise which he hath given to us, and after having known that Christ, being risen from the
dead, displayed his power, not for his own sake, but to gather together all his members, and to unite them to himself, then shall
we be able truly to say, That day.”-Fr. Ser.
2 Timothy 2:1-7
Tu ergo, fili mi, fortis esto in gratia, quae
est in Christo Iesu.1. Thou therefore, my son, be strong in the
grace that is in Christ Jesus.
Et quae a me audisti per multos testes, haec
commenda fidelibus hominibus, qui idonei erunt
ad alios etiam docendos.2. 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.
Tu igitur feras afflictions, ut bonus miles
Iesu Christi.3. Thou therefore endure hardness, as a good
soldier of Jesus Christ.
Nemo, qui militat, implicator vitae
negotiis, ut imperatori placeat.4. 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.
Quodsi quis etiam certaverit, non
coronatur, nisi legitime certaverit.5. And if a man also strive for masteries, yet
is he not crowned, except he strive lawfully.
Laborare prius agricolam oportet, quam
fructus percipiat.6. The husbandman that laboureth must be
first partaker of the fruits.
Intellege quae dico; det enim tibi Dominus
intellectum in omnibus.7. Consider what I say; and the Lord give thee
understanding in all things.
1Be strong in the grace As he had formerly commanded him to keep, by the Spirit, that which
was committed to him, so now he likewise enjoins him “to be strengthened in grace.” By this
expression he intends to shake off sloth and indifference; for the flesh is so sluggish, that even those
who are endued with eminent gifts are found to slacken in the midst of their course, if they be not
frequently aroused.
Some will say: “Of what use is it to exhort a man to ‘be strong in grace,’ unless free-will have
something to do in cooperation?” I reply, what God demands from us by his word he likewise
bestows by his Spirit, so that we are strengthened in the grace which he has given to us. And yet
the exhortations are not superfluous, because the Spirit of God, teaching us inwardly, causes that
they shall not sound in our ears fruitlessly and to no purpose. Whoever, therefore, shall acknowledge
that the present exhortation could not have been fruitful without the secret power of the Spirit, will
never support free-will by means of it.
Which is in Christ Jesus . This is added for two reasons; to shew that the grace comes from
Christ alone, and from no other, and that no Christian will be destitute of it; for, since there is one
Christ common to all, it follows that all are partakers of his grace, which is said to be in Christ,
because all who belong to Christ must have it.
My son . This kind appellation, which he employs, tends much to gain the affections, that the
doctrine may more effectually obtain admission into the heart.
2 And which thou hast heard from me . He again shews how earnestly desirous he is to transmit
sound doctrine to posterity; and he exhorts Timothy, not only to preserve its shape and features,
(as he formerly did,) but likewise to hand it down to godly teachers, that, being widely spread, it
may take root in the hearts of many; for he saw that it would quickly perish if it were not soon
scattered by the ministry of many persons. And, indeed, we see what Satan did, not long after the
death of the Apostles; for, just as if preaching had been buried for some centuries, he brought in
innumerable reveries, which, by their monstrous absurdity, surpassed the superstitions of all the
heathens. We need not wonder, therefore, if Paul, in order to guard against an evil of such a nature
and of such magnitude, earnestly desires that his doctrines shall be committed to all godly ministers,
who shall be qualified to teach it. As if he had said, — “See that after my death there may remain
a sure attestation of my doctrine; and this will be, if thou not only teach faithfully what thou hast
learned from me, but take care that it be more widely published by others; therefore, whomsoever
thou shalt see fitted for that work, commit to their trust this treasure.”
Commit to believing men He calls them believing men, not on account of their faith, which is
common to all Christians, but on account of their pre-eminence, as possessing a large measure of
faith. We might even translate it “ faithful men;” 156 for there are few who sincerely labor to preserve
and perpetuate the remembrance of the doctrine intrusted to them. Some are impelled by ambition,
and that of various kinds, some by covetousness, some by malice, and others are kept back by the
fear of dangers; and therefore extraordinary faithfulness is here demanded.
By many witnesses157 He does not mean that he produced witnesses in a formal and direct
manner 158 in the case of Timothy; but, because some might raise a controversy whether that which
Timothy taught had proceeded from Paul, or had been forged by himself, he removes all doubt by
this argument, that he did not speak secretly in a corner, but that there were many alive who could
testify that Timothy spoke nothing which they had not formerly heard from the mouth of Paul. The
doctrine of Timothy would therefore be beyond suspicion, seeing that they had many fellow-disciples,
who could bear testimony to it. Hence we learn how greatly a servant of Christ should labor to
maintain and defend the purity of doctrine, and not only while he lives, but as long as his care and
labor can extend it.
3 Do thou therefore endure afflictions Not without strong necessity has he added this second
exhortation; for they who offer their obedience to Christ must be prepared for “enduring afflictions;”
and thus, without patient endurance of evils, there will never be perseverance. And accordingly he
adds, “as becomes a good soldier of Jesus Christ.” By this term he means that all who serve Christ
are warriors, and that their condition as warriors consists, not in inflicting evils, but rather in patience.
These are matters on which it is highly necessary for us to meditate. We see how many there
are every day, that throw away their spears, who formerly made a great show of valor. Whence
does this arise? Because they cannot become inured to the cross. First, they are so effeminate that
they shrink from warfare. Next, they do not know any other way of fighting than to contend haughtily
and fiercely with their adversaries; and they cannot bear to learn what it is to
“possess their souls in patience.” ( Luke 21:19 )
4 No man who warreth He continues to make use of the metaphor which he had borrowed from
warfare. Yet, strictly speaking, he formerly called Timothy “a soldier of Christ” metaphorically;
but now he compares profane warfare with spiritual and Christian warfare in this sense. “The
condition of military discipline is such, that as soon as a soldier has enrolled himself under a general,
156 “Loyaux et digne auxquels on se fie .” — “Faithful and trustworthy.”
157 “Entre plusieurs tenmoins, ou, en presence de plusieurs temoins .” — “Among many witnesses, or, in presence of many
witnesses.”
158 “Il ne vent pas dire qu’il ait appele des tesmoins, comme c’est la coustume es contrats et autres actes solennels .” — “He
does not mean that he called witnesses, as is customary in contracts and other solemn acts.”
he leaves his house and all his affairs, and thinks of nothing but war; and in like manner, in order
that we may be wholly devoted to Christ, we must be free from all the entanglements of this world.”
With the affairs of life By “the affairs of life”, 159 he means the care of governing his family,
and ordinary occupations; as farmers leave their agriculture, and merchants their ships and
merchandise, till they have completed the time that they agreed to serve in war. We must now apply
the comparison to the present subject, that every one who wishes to fight under Christ must relinquish
all the hindrances and employments of the world, and devote himself unreservedly to the warfare.
In short, let us remember the old proverb, Hoc age , 160 which means, that in the worship of God,
we ought to give such earnestness of attention that nothing else should occupy our thoughts and
feelings. The old translation has, “No man that fights for God,” etc. But this utterly destroys Paul’s
meaning.
Here Paul speaks to the pastors of the Church in the person of Timothy. The statement is general,
but is specially adapted to the ministers of the word. First, let them see what things are inconsistent
within their office, that, freed from those things, they may follow Christ. Next, let them see, each
for himself, what it is that draws them away from Christ; that this heavenly General may not have
less authority over us than that which a mortal man claims for himself over heathen soldiers who
have enrolled under him.
5And if any one strive He now speaks of perseverance, that no man may think that he has done
enough when he has been engaged in one or two conflicts. He borrows a comparison from wrestlers,
not one of whom obtains the prize till he has been victorious in the end. Thus he says:
“In a race all run, but one obtaineth the prize;
run so that ye may obtain.” ( 1 Corinthians 9:24 .)
If any man, therefore, wearied with the conflict, immediately withdraw from the arena to enjoy
repose, he will be condemned for indolence instead of being crowned. Thus, because Christ wishes
us to strive during our whole life, he who gives way in the middle of the course deprives himself
of honor, even though he may have begun valiantly. To strive lawfully is to pursue the contest in
such a manner and to such an extent as the law requires, that none may leave off before the time
appointed.
6The husbandman must labor before he receive the fruits I am well aware that others render
this passage differently; and I acknowledge that they translate, word for word, what Paul has written
in Greek; but he who shall carefully examine the context will assent to my view. 161 Besides, the
159“By τοῦ βίου πραγματείαις is meant the business of life in general, the plural being used with allusion to the various kinds
thereof, as agriculture, trade, manufactures, etc. Now, by the Roman law, soldiers were excluded from all such. See Grotius.”
— Bloomfield
160 “Brief, qu’il nous souvienne du proverbe ancien duquel les Latins ont use en faisant leurs sacrifices , Hoc age, c’est a dire,
Fay ceci, ou, Pense a ceci, ascavoir que tu as entre mains, lequel signifie, que quand il est question du service de Dieu, il s’y
faut tellement employer, que nous ne soyons ententifs ni affectionnez ailleurs .” — “In short, let us remember the old proverb
which the Latins used in offering their sacrifices, Hoc age , that is to say, ‘Do this,’ or, ‘Think of this,’ ‘Do (or think of) what
thou hast in hand,’ which means, that when the worship of God is the matter in question, we must be employed in it in such a
manner that we shall not give our attention or our heart to anything else.”
161 “Je scay bien que les autres ont tradoit ce passage autrement: Il faut que le laboureur travaillaut (ou, qui travaille) prene
premier des fruits .” — “I am well aware that others translate this passage differently: The husbandman laboring (or, who laboreth)
must first partake of the fruits.”
use of ( ) to labor instead of ( ) to labor, is a well-known Greek idiom; for Greek writers
often make use of the participle in place of the infinitive. 162
The meaning therefore, is, that husbandmen do not gather the fruit, till they have first toiled
hard in the cultivation of the soil, by sowing and by other labors. And if husbandmen do not spare
their toils, that one day they may obtain fruit, and if they patiently wait for the season of harvest;
how much more unreasonable will it be for us to refuse the labors which Christ enjoins upon us,
while he holds out so great a reward?
7 Understand what I say163 He added this, not on account of the obscurity of the comparisons
which he has set forth, but that Timothy himself might ponder, how much more excellent is the
warfare under the direction of Christ, and how much more abundant the reward; for, when we have
studied it incessantly, we scarcely arrive at a full knowledge of it.
The Lord give thee understanding in all things The prayer, which now follows, is added by way
of correction. Because our minds do not easily rise to that “incorruptible crown” ( 1 Corinthians
9:25) of the life to come, 164 Paul betakes himself to God, to “give understanding” to Timothy. And
hence we infer, that not less are we taught in vain, if the Lord do not open our understandings, than
the commandments would be given in vain, if he did not impart strength to perform them. For who
could have taught better than Paul? And yet, in order that he may teach with any advantage, he
prays that God may train his disciple.
2 Timothy 2:8-13
Memonto Iesum Christum excitatum a
mortuis, ex semine David, secundum evangelium
meum,8. Remember that Jesus Christ the seed of
David was raised from the dead according to my
gospel:
In quo laboro usque ad vincula, tanquam
maleficus; sed sermo Dei non est vinctus.9. Wherein I suffer trouble, as an evil doer,
even unto bonds; but the word of God is not
bound.
Quamobrem omnia tolero propter electos,
ut ipsi quoque salutem consequantur, quae est in
Christo Iesu, cum gloria aeterna.10. Therefore I endure all things for the
elect’s sakes, that they may also obtain the
salvation which is in Christ Jesus with eternal
glory.
162 “The agonistic metaphor now passes into an agricultural one, (such as we find at 1 Corinthians 9:10 ; James 5:7 .) The sense,
however, will depend upon what πρῶτον is to be referred to. It is most naturally connected with μεταλαμβάνειν , and such is
the construction adopted by the generality of Expositors, ancient and modern. The sense, however, thus arising, either involves
what is inconsistent with facts, or (even when helped out by the harsh ellipsis of ἵνα κοπιᾷ , ‘in order that he may be enabled to
labor,’) contains a truth here inapposite; and the spiritual application thence deduced is forced and frigid. It is not, however,
necessary, with some, to resort to conjecture. We have only to suppose, what is common in his writings, a somewhat harsh
transposition, and (with many of the best Expositors) to join πρῶτον with κοπιῶντα , as is required by the course of the argument;
the true construction being this: — δεῖ τὸν γεωργὸν πρῶτον κοπιῶντα τῶν καρπῶν μεταλαμβάνειν , where κοπιὦντα is the
participle imperfect, and the literal sense is, — It is necessary that the husbandmen should first labor, and then enjoy the fruits
(of his labor.)” — Bloomfield.
163 “Enten ce que je di, of, Considere .” — “Understand what I say, or, Consider what I say.
164 “De la vie eternelle .” — “Of eternal life.”
Fidelis sermo: si enim commortui sumus,
etiam simul cum ipso vivemus:11It is a faithful saying: For if we be dead
with him, we shall also live with him:
Si sufferimus, etiam simul regnabimus;
si negamus, ille quoque negabit nos:12. If we suffer, we shall also reign with him:
if we deny him, he also will deny us:
Si increduli sumus, ille fidelis manet;
negare se ipsum non potest.13 If we believe not, yet he abideth faithful:
he cannot deny himself.
8Remember that Jesus Christ, being raised from the dead. He expressly mentions some part
of his doctrine, which he wished to go down to posterity, entire and uncorrupted. It is probable that
he glances chiefly at that part about which he was most afraid; as will also appear clearly from
what follows, when he comes to speak about the error of “Hymenaeus and Philetus,” ( 2 Timothy
2:17;) for they denied the resurrection, of which we have a sure pledge in this confession, when
they falsely said that it was already past.
How necessary this admonition of Paul was, the ancient histories shew; for Satan put forth all
his strength, in order to destroy this article of our faith. There being two parts of it, that Christ was
born “of the seed of David,” and that he rose from the dead; immediately after the time of the
Apostles, arose Marcion, who labored to destroy the truth of the human nature in Christ; and
afterwards he was followed by the Manichaeans; and even, in the present day, this plague is still
spreading.
So far as relates to the resurrection, how many have been employed, and with what diversified
schemes, in laboring to overthrow the hope of it! This attestation, therefore, means as much as if
Paul had said, “Let no one corrupt or falsify my gospel by slanders; I have thus taught, I have thus
preached, that Christ, who was born a man of the seed of David, rose from the dead.”
According to my gospel He calls it “his gospel,” not that he professes to be the author but the
minister of it. Now, in the resurrection of Christ we all have a sure pledge of our own resurrection.
Accordingly, he who acknowledges that Christ has risen affirms that the same thing will take place
with us also; for Christ did not rise for himself, but for us. The head must not be separated from
his members. Besides, in the resurrection of Christ is contained the fulfillment of our redemption
and salvation; for it is added, from the dead . Thus Christ, who was dead, arose. Why? and for what
purpose? Here we must come to ourselves, and here too is manifested the power and fruit of both,
namely, of his resurrection and of his death; for we must always hold by this principle, that Scripture
is not wont to speak of these things coldly, and as matters of history, but makes indirect reference
to the fruit.
Of the seed of David This clause not only asserts the reality of human nature in Christ, but also
claims for him the honor and name of the Messiah. Heretics deny that Christ was a real man, others
imagine that his human nature descended from heaven, and others think that there was in him
nothing more than the appearance of a man. 165 Paul exclaims, on the contrary, that he was “of the
seed of David;” by which he undoubtedly declares that he was a real man, the son of a human being,
that is, of Mary. This testimony is so express, that the more heretics labor to get rid of it, the more
do they discover their own impudence. The Jews and other enemies of Christ deny that he is the
165 “Que seulement il y avoit en luy une apparence d’homme, et non pas une vraye nature humaine .” — “That there was in
him only an appearance of man, and not a real human nature.”
person who was formerly promised; but Paul affirms that he is the son of David, and that he is
descended from that family from which the Messiah ought to descend. 166
9In which I am a sufferer This is an anticipation, for his imprisonment lessened the credit due
to his gospel in the eyes of ignorant people. He, therefore, acknowledges that, as to outward
appearance, he was imprisoned like a criminal; but adds, that his imprisonment did not hinder the
gospel from having free course; and not only so, but that what he suffers is advantageous to the
elect, because it tends to confirm them. Such is the unshaken courage of the martyrs of Christ, when
the consciousness of being engaged in a good cause lifts them up above the world; so that, from a
lofty position, they look down with contempt, not only on bodily pains and agonies, but on every
kind of disgrace.
Moreover, all godly persons ought to strengthen themselves with this consideration, when they
see the ministers of the gospel attacked and outraged by adversaries, that they may not, on that
account, cherish less reverence for doctrine, but may give glory to God, by whose power they see
it burst through all the hindrances of the world. And, indeed, if we were not excessively devoted
to the flesh, this consolation alone must have been sufficient for us in the midst of persecutions,
that, if we are oppressed by the cruelty of the wicked, the gospel is nevertheless extended and more
widely diffused; for, whatever they may attempt, so far are they from obscuring or extinguishing
the light of the gospel, that it burns the more brightly. Let us therefore bear cheerfully, or at least
patiently, to have both our body and our reputation shut up in prison, provided that the truth of God
breaks through those fetters, and is spread far and wide.
10 Wherefore I endure all things for the sake of the elect From the elect he shews, that his
imprisonment is so far from being a ground of reproach, that it is highly profitable to the elect.
When he says that he endures for the sake of the elect,167 this demonstrates how much more he
cares for the edification of the Church than for himself; for he is prepared, not only to die, but even
to be reckoned in the number of wicked men, that he may promote the salvation of the Church.
In this passage Paul teaches the same doctrine as in Colossians 1:24 , where he says, that he
166 “If we wish to be victorious over all the temptations of Satan, we must have great steadfastness, and must know that it is
not at random that we believe in Jesus Christ, that this is not a doubtful matter, but that he came to us from God to be our
Redeemer. And for this reason Paul here points out that he is of the lineage of David, and of his seed, for we know the promises
that are contained in the Holy Scriptures, namely, that the whole world should be blessed in the seed of Abraham. Now, God
confirmed this to David, by shewing that from him the Redeemer should proceed, that is, from the tribe of Judah, and from the
house of David. Thus, the reason why Paul claims for him this title is, that, having the promises which God had formerly made
to the fathers, concerning that Redeemer who hath been given to us, we may not doubt that we ought to receive him with full
conviction, and have no reason to doubt whether he is, or is not, the Messiah. Why? He is descended from the house of David;
and, although at that time, it had no royal dignity, yet that defect could not lessen the glory of our Lord Jesus Christ, but, on the
contrary, was fitted to confirm more fully our belief that it was he who should be sent. And why? The Prophet Isaiah did not say
that he would be born in a palace, or that he would be brought up in great splendor; but he said, that he would grow as a small
twig ( Isaiah 11:1 ) from the root of Jesse; as if he had said, that, although Jesus Christ was of royal lineage, nevertheless his
parents were poor, and were held of no account in worldly matters, having no rank or grandeur.” — Fr. Ser.
167 “It might be replied, that it is superfluous that Paul should ‘endure for the elect.’ ‘Cannot God save those whom he elected
and adopted before the creation of the world, without the assistance of men? Has the immutable decree of God any need of
human help, or of creatures? Why then does Paul say that he endures on account of the elect?’ Now, it us true that God will
conduct his people to the inheritance which is prepared for them but yet he is pleased to make use of the labor of men. Not that
he is under a necessity of borrowing anything from us, but he confers on us this honor by his undeserved goodness, and wishes
that we should be instruments of his power. Thus Paul does not boast that the salvation of the children of God depends on his
steadfastness or on the afflictions which he had to endure; but he only means that God wishes to conduct his people by means
of the word, and that he employs men whom he has chosen for that purpose, as for his own work, and makes them instruments
of the power of his Holy Spirit.” — Fr. Ser.
“fills up what is wanting in the sufferings of Christ, for his body, which is the Church.”
Hence the impudence of the Papists is abundantly refuted, who infer from these words that the
death of Paul was a satisfaction for our sins; as if he claimed anything else for his death, than that
it would confirm the faith of the godly, for he immediately adds an exposition, by affirming that
the salvation of believers is found in Christ alone. But if any of my readers wishes to see a more
extended illustration of this subject, let him consult my Commentary on the chapter which I have
just now quoted — the first of the Epistle to the Colossians.
With eternal glory This is the end of the salvation which we obtain in Christ; for our salvation
is to live to God, which salvation begins with our regeneration, and is completed by our perfect
deliverance, when God takes us away from the miseries of this mortal life, and gathers us into his
kingdom. To this salvation is added the participation of heavenly, that is, divine glory; and, therefore,
in order to magnify the grace of Christ, he gave to salvation the name of “eternal glory.”
11A faithful saying He makes a preface to the sentiment which he is about to utter; because
nothing is more opposite to the feeling of the flesh, than that we must die in order to live, and that
death is the entrance into life; for we may gather from other passages, that Paul was wont to make
use of a preface of this sort, in matters of great importance, or hard to be believed.
If we die with him, we shall also live with him The general meaning is, that we shall not be
partakers of the life and glory of Christ, unless we have previously died and been humbled with
him; as he says, that all the elect were
“predestinated that they might be conformed to his image.” ( Romans 8:29 .)
This is said both for exhorting and comforting believers. Who is not excited by this exhortation,
that we ought not to be distressed on account of our afflictions, which shall have so happy a result?
The same consideration abates and sweetens all that is bitter in the cross; because neither pains,
nor tortures, nor reproaches, nor death ought to be received by us with horror, since in these we
share with Christ; more especially seeing that all these things are the forerunners of a triumph.
By his example, therefore, Paul encourages all believers to receive joyfully, for the name of
Christ, those afflictions in which they already have a taste of future glory. If this shocks our belief,
and if the cross itself so overpowers and dazzles our eyes, that we do not perceive Christ in them,
let us remember to present this shield, “It is a faithful saying.” And, indeed, where Christ is present,
we must acknowledge that life and happiness are there. We ought, therefore, to believe firmly, and
to impress deeply on our hearts, this fellowship, that we do not die apart, but along with Christ, in
order that we may afterwards have life in common with him; that we suffer with him, in order that
we may be partakers of his glory. By death he means all that outward mortification of which he
speaks in 2 Corinthians 4:10 . 168
12If we deny him, he will also deny us A threatening is likewise added, for the purpose of
shaking off sloth; for he threatens that they who, through the dread of persecution, leave off the
confession of his name, have no part or lot with Christ. How unreasonable is it, that we should
esteem more highly the transitory life of this world than the holy and sacred name of the Son of
God! And why should he reckon among his people those who treacherously reject him? Here the
excuse of weakness is of no value; 169 for, if men did not willingly deceive themselves with vain
168 The reader will do well to consider the author’s Commentary on that remarkable passage. — Ed.
169 “On ne gaigne rien yci de se defendre et excuser, en alleguant son infirmite .” — “Here nothing is gained by defending and
excusing ourselves on the ground of our weakness.”
flatteries, they would constantly resist, being endued with the spirit of strength and courage. Their
base denial of Christ proceeds not only from weakness, but from unbelief; because it is in
consequence of being blinded by the allurement of the world, that they do not at all perceive the
life which is in the kingdom of God. But this doctrine has more need of being meditated on than
of being explained; for the words of Christ are perfectly clear,
“Whoever shall deny me, him will I also deny” ( Matthew 10:33 .)
It remains that every one consider with himself, that this is no childish terror, but the judge
seriously pronounces what will be found, at the appointed time, to be true.
13 If we are unbelieving, he remaineth faithful The meaning is, that our base desertion takes
nothing from the Son of God or from his glory; because, having everything in himself, he stands
in no need of our confession. As if he had said, “Let them desert Christ who will, yet they take
nothing from him; for when they perish, he remaineth unchanged.”
He cannot deny himself This is a still stronger expression. “Christ is not like us, to swerve from
his truth.” Hence it is evident, that all who deny Christ are disowned by him. And thus he drives
away from wicked apostates the flatteries with which they soothe themselves; because, being in
the habit of changing their hue, according to circumstances, they would willingly imagine that
Christ, in like manner, assumes various forms, and is liable to change; which Paul affirms to be
impossible. Yet, at the same time, we must firmly believe what I stated briefly on a former passage,
that our faith is founded on the eternal and unchangeable truth of Christ, in order that it may not
waver through the unsteadfastness or apostasy of men.
2 Timothy 2:14-18
Haec admone, contestans coram Domino,
ne verbis disceptent, ad nullam utilitatem, ad
subversionem audientium14. Of these things put them in remembrance,
charging them before the Lord that they strive
not about words to no profit, but to the subverting
of the hearers.
Stude to ipsum probatum exhibere Deo,
operarioum non erubescentem, recte secanem
sermonem vertitatis.15. Study to shew thyself approved unto God,
a workman that needeth not to be ashamed,
rightly dividing the word of truth.
Caeterum profanas clamorum inanitates
omitte; ad majorem enim proficiunt impietatem.16. But shun profane and vain babblings: for
they will increase unto more ungodliness.
Et sermo eorum, ut gangraena, pastionem
habebit, quorum de numero est Hymeneus et
Philetus17. And their word will eat as doth a canker:
of whom is Hymenæus and Philetus;
Qui circa veritatem aberrarunt, dicentes
resurrectionem jam esse factam, et subvertunt
quorundam fidem.18. Who concerning the truth have erred,
saying that the resurrection is past already; and
overthrow the faith of some.
14Remind them of these things. The expression ( ) these things , is highly emphatic. It means
that the summary of the gospel which he gave, and the exhortations which he added to it, are of so
great importance, that a good minister ought never to be weary of exhibiting them; for they are
things that deserve to be continually handled, and that cannot be too frequently repeated. “They
are things” (he says) “which I wish you not only to teach once, but to take great pains to impress
on the hearts of men by frequent repetition.” A good teacher ought to look at nothing else than
edification, and to give his whole attention to that alone. 170 On the contrary, he enjoins him not
only to abstain from useless questions, but likewise to forbid others to follow them. 171
Solemnly charging them before the Lord, not to dispute about words. μ means to engage
earnestly in contentious disputes, which are commonly produced by a foolish desire of being
ingenious. Solemn charging before the Lord is intended to strike terror; 172 and from this severity
we learn how dangerous to the Church is that knowledge which leads to debates, that is, which
disregards piety, and tends to ostentation; of this nature is the whole of that speculative theology,
as it is called, that is found among the Papists.
For no use, On two grounds, μ , or “disputing about words,” is condemned by him. It is of
no advantage, and it is exceedingly hurtful, by disturbing weak minds. Although in the version I
have followed Erasmus, because it did not disagree with Paul’s meaning, yet I wish to inform my
readers that Paul’s words may be explained in this manner, “That which is useful for nothing.” The
Greek words are, μ , and I read μ in the accusative case, and not in the nominative.
The style will thus flow more agreeably; as if he had said, “Of what use is it, when no good comes
from it, but much evil? for the faith of many is subverted.”
Let us remark, first, that, when a manner of teaching does no good, for that single reason it is
justly disapproved; for God does not wish to indulge our curiosity, but to instruct us in a useful
manner. Away with all speculations, therefore, which produce no edification!
But the second is much worse, when questions are raised, which are not only unprofitable, but
tend to the subversion of the hearers I wish that this were attended to by those who are always
armed for fighting with the tongue, and who, in every question are looking for grounds of quarreling,
and who go so far as to lay snares around every word or syllable. But they are carried in a wrong
direction by ambition, and sometimes by an almost fatal disease; which I have experienced in some.
What the Apostle says about subverting is shown, every day, by actual observation, to be perfectly
true; for it is natural, amidst disputes, to lose sight of the truth; and Satan avails himself of quarrels
as a presence for disturbing weak persons, and overthrowing their faith.
15Study to shew thyself to be approved by God Since all disputes about doctrine arise from
this source, that men are desirous to make a boast of ingenuity before the world, Paul here applies
the best and most excellent remedy, when he commands Timothy to keep his eyes fixed on God;
170 “When any person comes to the sermon, let it not be to hear something that tickles the ears, or that gives pleasure; but let
it be to make progress in the fear of God, and in humility, and to excite to prayer, and to confirm him in patience. If we have
heard an exhortation today, and if tomorrow it is repeated to us, let us not think that this is superfluous, let us not be annoyed at
it; for every person who carefully examines this subject will find it to be highly necessary for him to be reminded of the lesson
which he had learned, that he may practice it well. If, therefore, God refreshes our memory with it, he has conferred on us a
great favor. That is what we have to remark on this passage, when Paul says, ‘Remind them of these things.’ For undoubtedly
he intended to prevent what we frequently meet with, when it is said, ‘We have heard this before. Is not that a very common
remark? Where is the little child that does not know it?” Such things are said by those who would wish to be fed with useless
questions. But here the Holy Spirit desires that what is useful should be brought forward every day, because we have not
sufficiently understood it, and because it must be put in practice.” — Fr. Ser.
171 “Mais de defendre aussi aux autres qu’ils ne s’y amusent point .” — “But likewise to forbid others to entertain themselves
with them.”
172 “Est pour donner crainte a ceux qui voudroyent faire autrement .” — “Is intended to strike terror into those who would wish
to act differently.”
as if he had said; “Some aim at the applause of a crowded assembly, but do thou study to approve
thyself and thy ministry to God.” And indeed there is nothing that tends more to check a foolish
eagerness for display, than to reflect that we have to deal with God.
A workman that doth not blush Erasmus translates “that ought not to blush.” I do not
find fault with that rendering, but prefer to explain it actively, “that doth not blush;”, both because
that is the more ordinary meaning of the word as used by Greek writers, and because I consider it
to agree better with the present passage. There is an implied contrast. Those who disturb the Church
by contentions break out into that fierceness, because they are ashamed of being overcome, and
because they reckon it disgraceful that there should be anything that they do not know. Paul, on
the contrary, bids them appeal to the judgment of God.
And first, he bids them be not lazy disputants, but workmen. By this term he indirectly reproves
the foolishness of those who so greatly torment themselves by doing nothing. Let us therefore be
“workmen” in building the Church, and let us be employed in the work of God in such a manner
that some fruit shall be seen then we shall have no cause to “blush;” for, although in debating we
be not equal to talkative boasters, yet it will be enough that we excel them in the desire of edification,
in industry, in courage, and in the efficacy of doctrine. In short, he bids Timothy labor diligently,
that he may not be ashamed before God; whereas ambitious men dread only this kind of shame, to
lose nothing of their reputation for acuteness or profound knowledge.
Dividing aright the word of truth . This is a beautiful metaphor, and one that skillfully expresses
the chief design of teaching. “Since we ought to be satisfied with the word of God alone, what
purpose is served by having sermons every day, or even the office of pastors? Has not every person
an opportunity of reading the Bible?” 173 But Paul assigns to teachers the duty of dividing or cutting,
174 as if a father, in giving food to his children, were dividing the bread, by cutting it into small
pieces.
He advises Timothy to “cut aright,” lest, when he is employed in cutting the surface, as unskillful
people are wont to do, he leave the pith and marrow untouched. Yet by this term I understand,
generally, an allotment of the word which is judicious, and which is well suited to the profit of the
hearers. Some mutilate it, others tear it, others torture it, others break it in pieces, others, keeping
by the outside, (as we have said,) never come to the soul of doctrine. 175 To all these faults he
contrasts time “dividing aright,” that is, the manner of explaining which is adapted to edification;
for that is the rule by which we must try all interpretation of Scripture.
173 “We shall find fanatics who think that it is a loss of time to come to the church to be taught. ‘What? Is not all the doctrine
of God contained in the Bible? What more can be said on the subject?’ It is making them little children (they will say) to come
here to be taught; but grown people may dispense with it. What? Must there be all this preaching? There are but two points in
Scripture, that we ought to love God and to love our neighbor. We have not heard these things merely from those who come to
relate them; but the most distinguished scholars of those who vomited out these blasphemies have themselves declared them to
us. I could name the day when it was said, and the houses, and the hour, and the people who were present, and how wicked men
poured out their venom and their passion against God, to overthrow and destroy all religion, if it were possible; that is but too
well known. On the contrary, Paul shews us here, that if we have only the Holy Scripture, it is not enough that each of us read
it in private, but the doctrine drawn from it must be preached to us in order that we may be well informed” — Fr. Ser.
174 “De couper et tailler .” — “Of cutting and carving.”
175 “A l’ame de la doctrine .”
16But avoid profane and unmeaning noises My opinion as to the import of these words has
been stated in my commentary on the last chapter of the First Epistle to Timothy; and my readers
will find it there. 176
For they will grow to greater ungodliness. That he may more effectually deter Timothy from
that profane and noisy talkativeness, he states that it is a sort of labyrinth, or rather a deep whirlpool,
from which they cannot go out, but into which men plunge themselves more and more.
17And their word will eat as a gangrene I have been told by Benedict Textor, a physician, that
this passage is badly translated by Erasmus, who, out of two diseases quite different from each
other, has made but one disease; for, instead of “gangrene,” he has used the word “cancer.” Now
Galen, in many passages throughout his writings, and especially where he lays down definitions
in his small work “On unnatural swellings,” distinguishes the one from the other. Paul Aegineta,
too, on the authority of Galen, thus in his sixth book defines a “cancer;” that it is “an unequal
swelling, with inflated extremities, loathsome to the sight, of a leaden color, and unaccompanied
by pain.” Next, he enumerates two kinds, as other physicians do; for he says that some “cancers”
are concealed and have no ulcer; while others, in which there is a preponderance of the black bile
from which they originate, are ulcerous.
Of the “gangrene,” on the other hand, Galen, both in the small work already quoted, and in his
second book to Glauco, Aetius in his fourteenth book, and the same Ægineta in his fourth book,
speak to the following effect; that it proceeds from great phlegmons or inflammations, if they fall
violently on any member, so that the part which is destitute of heat and vital energy tends to
destruction. If that part be quite dead, the Greek writers call the disease the Latins sideratio ,
and the common people call it St. Anthony’s fire.
I find, indeed, that Cornelius Celsius draws the distinction in this manner, that “cancer “is the
genus, and “gangrene” the species; but his mistake is plainly refuted from numerous passages in
the works of physicians of high authority. It is possible, also, that he was led astray by the similarity
between the Latin words “ cancer “ and “ gangræna .” But in the Greek words there can be no mistake
of that kind; for is the name which corresponds to the Latin word “ cancer ,” and denotes both
the animal which we call a crab, and the disease; while grammarians think that is derived
which means “to eat.” We must therefore abide by the word “gangrene,” which Paul uses,
and which best agrees with what he says as to “eating” or “consuming.”
We have now explained the etymology; but all physicians pronounce the nature of the disease
to be such, that, if it be not very speedily counteracted, it spreads to the adjoining parts, and penetrates
even to the bones, and does not cease to consume, till it has killed the man. Since, therefore,
“gangrene” is immediately followed by ( ) mortification, which rapidly infects the rest of the
members till it end in the universal destruction of the body; to this mortal contagion Paul elegantly
compares false doctrines; for, if you once give entrance to them, they spread till they have completed
the destruction of the Church. The contagion being so destructive, we must meet it early, and not
wait till it has gathered strength by progress; for there will then be no time for rendering assistance.
The dreadful extinction of the gospel among the Papists arose from this cause, that, through the
ignorance or slothfulness of the pastors, corruptions prevailed long and without control, in
consequence of which the purity of doctrine was gradually destroyed.
176 See p. 173 .
Of the number of whom are Hymenaeus and Philetus He points out with the finger the plagues
themselves, that all may be on their guard against them; for, if those persons who aim at the ruin
of the whole Church are permitted by us to remain concealed, then to some extent we give them
power to do injury. It is true that we ought to conceal the faults of brethren, but only those faults
the contagion of which is not widely spread. But where there is danger to many, our dissimulation
is cruel, if we do not expose in proper time the hidden evil. And why? Is it proper, for the sake of
sparing one individual, that a hundred or a thousand persons shall perish through my silence?
Besides, Paul did not intend to convey this information to Timothy alone, but he intended to proclaim
to all ages and to all nations the wickedness of the two men, in order to shut the door against their
base and ruinous doctrine.
18Who, concerning the truth have erred, saying that the resurrection is already past After
having said that they had departed from “the truth,” he specifies their error, which consisted in this,
that they gave out that “the resurrection was already past.” In doing this, they undoubtedly contrived
a sort of allegorical resurrection, which has also been attempted in this age by some filthy dogs.
By this trick Satan overthrows that fundamental article of our faith concerning the resurrection of
the flesh. Being an old and worthless dream, and being so severely condemned by Paul, it ought
to give us the less uneasiness. But when we learn that, from the very beginning of the gospel, the
faith of some was subverted, such an example ought to excite us to diligence, that we may seize an
early opportunity of driving away from ourselves and others so dangerous a plague; for, in
consequence of the strong inclination of men to vanity, there is no absurdity so monstrous that there
shall not be some men who shall lend their ear to it.
2 Timothy 2:19-21
Firmum tamen fundamentum Dei stat,
habens sigillum hoc, Novit Dominus, qui sint sui;19. Nevertheless the foundation of God
standeth sure, having this seal, The Lord knoweth
et, Discedat ab injustitia, quicunque invocat
nomen Christi.them that are his. And, Let every one that nameth
the name of Christ depart from iniquity.
In magna quidem domo non solum sunt
vasa aurea et argentea, sed etiam lignea et fictilia,
et alia quidem in honorem, alia in contumeliam.20. But in a great house there are not only
vessels of gold and of silver, but also of wood
and of earth; and some to honour, and some to
dishonour.
Si quis ergo expurgaverit se ipsum ab his,
erit vas in honorem sanctificatum, et utile
Domino ad omne opus bonum comparatum.21. If a man therefore purge himself from
these, he shall be a vessel unto honour, sanctified,
and meet for the master’s use, and prepared unto
every good work.
19Nevertheless the foundation of God standeth firm . We know too well, by experience, how
much scandal is produced by the apostasy of those who at one time professed the same faith with
ourselves. This is especially the case with those who were extensively known, and who had a more
brilliant reputation than others; for, if any of the common people apostatize, we are not so deeply
affected by it. But they who in the ordinary opinion of men held a distinguished rank, having been
formerly regarded as pillars, cannot fall in this manner, without involving others in the same ruin
with themselves; at least, if their faith has no other support. This is the subject which Paul has now
in hand; for he declares that there is no reason why believers should lose heart, although they see
those persons fall, whom they were wont to reckon the strongest.
He makes use of this consolation, that the levity or treachery of men cannot hinder God from
preserving his Church to the last. And first he reminds us of the election of God, which he
metaphorically calls a foundation, expressing by this word the firm and enduring constancy of it.
Yet all this tends to prove the certainty of our salvation, if we are of the elect of God. As if he had
said, “The elect do not depend on changing events, but rest on a solid and immovable foundation;
because their salvation is in the hand of God.” For as
“every plant which the heavenly Father hath not planted
must be rooted up,” ( Matthew 15:13 ,)
so a root, which has been fixed by his hand, is not liable to be injured by any winds or storms.
First of all, therefore, let us hold this principle, that, amidst so great weakness of our flesh, the
elect are nevertheless beyond the reach of danger, because they do not stand by their own strength,
but are founded on God. And if foundations laid by the hand of men have so much firmness, how
much more solid will be that which has been laid by God himself? I am aware that some refer this
to doctrine, “Let no man judge of the truth of it from the unsteadfastness of men;” but it may easily
be inferred from the context, that Paul speaks of the Church of God, or of the elect.
Having this seal The word signaculum (which denotes either “a seal” or “the print of a seal”)
having led into a mistake some people who thought that it was intended to denote a mark or impress,
I have translated it sigillum (a seal,) which is less ambiguous. And, indeed, Paul means, that under
the secret guardianship of God, as a signet, is contained the salvation of the elect, as Scripture
testifies that they are
“written in the book of life.” ( Psalm 69:28 ; Philippians 4:3 .)
The Lord knoweth who are his This clause, together with the word seal, reminds us, that we
must not judge, by our own opinion, whether the number of the elect is great or small; for what
God hath sealed he wishes to be, in some respect, shut up from us. Besides, if it is the prerogative
of God to know who are his , we need not wonder if a great number of them are often unknown to
us, or even if we fall into mistakes in making the selection.
Yet we ought always to observe why and for what purpose he makes mention of a seal; that is,
when we see such occurrences, let us instantly call to remembrance what we are taught by the
Apostle John, that
“they who went out from us were not of us.” ( 1 John 2:19 .)
Hence arises a twofold advantage. First, our faith will not be shaken, as if it depended on men;
nor shall we be even dismayed, as often happens, when unexpected events take place. Secondly,
being convinced that the Church shall nevertheless be safe, we shall more patiently endure that the
reprobate go away into their own lot, to which they were appointed; because there will remain the
full number, with which God is satisfied. Therefore, whenever any sudden change happens among
men, contrary to our opinion and expectation, let us immediately call to remembrance, “The Lord
knoweth who are his.”
Let every one that calleth on the name of Christ depart from iniquity As he formerly met the
scandal by saying, “Let not the revolt of any man produce excessive alarm in believers;” so now,
by holding out this example of hypocrites, he shews that we must not sport with God by a feigned
profession of Christianity. As if he had said, “Since God thus punishes hypocrites by exposing their
wickedness, let us learn to fear him with a sincere conscience, lest anything of that kind should
happen to us. Whoever, therefore, calleth upon God, that is, professeth to be, and wisheth to be
reckoned, one of the people of God, let him keep at a distance from all iniquity.” 177 For to “call on
the name of Christ” means here to glory in Christ’s honorable title, and to boast of belonging to
his flock; in the same manner as to have
“the name of a man called on a woman” ( Isaiah 4:1 )
the woman is accounted to be his lawful wife; and to have “the name of Jacob called on” all
his posterity ( Genesis 48:16 ) means that the name of the family shall be kept up in uninterrupted
succession, because the race is descended from Jacob.
20 In a great house He now goes farther, and demonstrates by a comparison, that when we see
some who, for a time, made a show of distinguished piety and zeal, fall back shamefully, so far
from being troubled on account of it, we ought rather to acknowledge that this arrangement is
seemly and adapted to the providence of God. Who will find fault with a large house, in which
there is abundance of every kind of furniture, and which accordingly contains not only those articles
which are fitted for purposes of display, but likewise those which are of a meaner sort? This diversity
is even ornamental, if, while the sideboard and the table glitter with gold and silver, the kitchen is
furnished with vessels of wood and of earthenware. Why then should we wonder if God, the head
of the family, so rich and so abundantly supplied with everything, has in this world, as in a large
house, various kinds of men, as so many parts of furniture?
Commentators are not agreed, however, whether the “great house” means the Church alone, or
the whole world. And, indeed, the context rather leads us to understand it as denoting the Church;
for Paul is not now reasoning about strangers, but about God’s own family. Yet what he says is
true generally, and in another passage the same Apostle extends it to the whole world; that is, at
Romans 9:21 , where he includes all the reprobate under the same word that is here used. We need
not greatly dispute, therefore, if any person shall apply it simply to the world. Yet there can be no
doubt that Paul’s object is to shew that we ought not to think it strange, that bad men are mixed
with the good, which happens chiefly in the Church.
21 If any man shall cleanse himself from these If the reprobate are “vessels for dishonor,” they
have that dishonor confined to themselves, but they do not disfigure the house, or bring any disgrace
on the head of the family, who, while he has a variety of articles of furniture, appropriates each
vessel to its proper use. But let us learn, by their example, to apply them to better and worthier
uses; for in the reprobate, as in mirrors, we perceive how detestable is the condition of man, if he
177 “Let us not therefore be distressed by all the scandals that may arise. And yet let us study to walk in fear, not abusing the
goodness of our God but knowing that, since he hath separated us from the rest of the world we must live as being in his house
and as being his, in the same manner as he hath given to us the onward mark of baptism, that we may also have the signature of
his holy Spirit, for he is “the earnest,” as Paul calls him, of our election, he is the pledge which we possess that we are called to
the heavenly inheritance. Let us therefore pray to God that he may sign and seal in our hearts his gracious election, by his holy
Spirit, and, at the same time, that he may keep us sealed and as shut up under the shadow of his wings; and if poor reprobates
go astray and are lost, and if the devil drives them along, and if they do not rise again when they fall, but are cast down and
ruined, let us, on our part, pray to God to keep us under his protection, that we may know what it is to obey his will, and to be
supported by him. Though the world strive to shake us, let us lean on this foundation, that the Lord knoweth who are his; and
let us never be drawn aside from this, but let us persevere and profit more and more, till God withdraw us from the present state
into his kingdom, which is not liable to change.” — Fr. Ser.
do not sincerely promote the glory of God. Such examples, therefore, afford to us good ground for
exhortation to devote ourselves to a holy and blameless life.
There are many who misapply this passage, for the sake of proving that what Paul elsewhere
(Romans 9:16 ) declares to belong “to God that sheweth mercy,” is actually within the power of
“him that willeth and him that runneth.” This is exceedingly frivolous; for Paul does not here argue
about the election of men, in order to shew what is the cause of it, as he does in the ninth chapter
of the Epistle to the Romans ( Romans 9 ); but only means that we are unlike wicked men, whom
we perceive to have been born to their perdition. It is consequently foolish to draw an inference
from these words, about the question whether it is in a man’s power to place himself in the number
of the children of God, and to be the author of his own adoption. That is not the present question.
Let this short warning suffice against those who bid a man cause himself to be predestinated; as if
Paul enjoined men to do what they must have done before they were born, and even before the
foundations of the world were laid.
Others, who infer from these words that free-will is sufficient for preparing a man, that he may
be fit and qualified for obeying God, do not at first sight appear to be so absurd as the former, yet
there is no solidity in what they advance. The Apostle enjoins that men who desire to consecrate
themselves to the Lord cleanse themselves from the pollution of wicked men; and throughout the
Scriptures God gives the same injunction; for we find nothing here but what we have seen in many
passages of Paul’s writings, and especially in the Second Epistle to the Corinthians,
“Be ye clean, that bear the vessels of the Lord.” 178
Beyond all controversy, we are called to holiness. But the question about the calling and duty
of Christians is totally different from the question about their power or ability. We do not deny that
it is demanded from believers that they purify themselves; but elsewhere the Lord declares that this
is their duty, while he promises by Ezekiel that he will send
“clean waters, that we may be cleansed.” ( Ezekiel 36:25 .)
Wherefore we ought to supplicate the Lord to cleanse us, instead of vainly trying our strength
in this matter without his assistance.
A vessel sanctified for honor means, set apart for honorable and magnificent purposes. In like
manner, what is useful to the head of the family is put for that which is applied to agreeable purposes.
He afterwards explains the metaphor, when he adds, that we must be prepared for every good work.
Away with the wild language of fanatics, “I will contribute to the glory of God, as Pharaoh did;
for is it not all one, provided that God be glorified?” For here God explicitly states in what manner
he wishes us to serve him, that is, by a religious and holy life.
2 Timothy 2:22-26
178 This quotation is taken from Isaiah 52:11 , but the passage to which our author, quoting from memory, makes reference, is
2 Corinthians 6:17 , where the words of Isaiah have undergone considerable variation See Calvin’s Com. On Corinthians, vol. 2,
p. 261 . — Ed.
Juvenilis cupiditates fuge; sequere autem
justitiam, fidem, dilecgionem, pacem cum
omnibus invocantibus Dominum ex puro corde.22. Flee also youthful lusts: but follow
righteousness, faith, charity, peace, with them
that call on the Lord out of a pure heart.
Stultas vero et ineruditas quaestiones vita,
sciens quod generant pungas.23. But foolish and unlearned questions
avoid, knowing that they do gender strifes.
Atqui servum Domini non oportet
pugnare; sed placidum esse erga omnes,
propensum ad docendum, tolerantem malorum,24. And the servant of the Lord must not
strive; but be gentle unto all men, apt to teach,
patient,
Cum mansuetudine erudientem ( vel,
castigantem ) eos qui obsistunt, si quando det illis
Deus paenitentiam in agnititonem veritatis,25. In meekness instructing those that oppose
themselves; if God peradventure will give them
repentance to the acknowledging of the truth;
Et excitationen ( vel, reditum ad sanam
menten ) a laque diaboli, a quo capti tenentur ad
ipsius voluntatem.26. And that they may recover themselves
out of the snare of the devil, who are taken
captive by him at his will.
22Flee youthful desires. This is an inference from what goes before; for, after mentioning
useless questions, and having been led by this circumstance to censure Hymenaeus and Philetus,
whose ambition and vain curiosity had led them away from the right faith, he again exhorts Timothy
to keep at a distance from so dangerous a plague, and for this purpose he advises him to avoid
“youthful desires.”
By this term he does not mean either a propensity to uncleanness, or any of those licentious
courses or sinful lusts in which young men frequently indulge, but any impetuous passions to which
the excessive warmth of that age is prone. If some debate has arisen, young men more quickly grow
warm, are more easily irritated, more frequently blunder through want of experience, and rush
forward with greater confidence and rashness, than men of riper age. With good reason, therefore,
does Paul advise Timothy, being a young man, to be strictly on his guard against the vices of youth,
which otherwise might easily drive him to useless disputes.
But follow righteousness He recommends the opposite feelings, that they may restrain his mind
from breaking out into any youthful excesses; as if he had said, “These are the things to which thou
oughtest to give thy whole attention, and thy whole exertions.” And first he mentions righteousness,
that is, the right way of living; and afterwards he adds faith and love, in which it principally consists.
Peace is closely connected with the present subject; for they who delight in the questions which
he forbids must be contentious and fond of debating.
With all that call on the Lord Here, by a figure of speech, in which a part is taken for the whole,
“calling on God” is taken generally for worship, if it be not thought preferable to refer it to profession.
But this is the chief part of the worship of God, and for that reason “calling on God” often signifies
the whole of religion or the worship of God. But when he bids him seek “peace with all that call
upon the Lord,” it is doubtful whether, on the one hand, he holds out all believers as an example,
as if he had said, that he ought to pursue this in common with all the true worshippers of God, or,
on the other hand, he enjoins Timothy to cultivate peace with them. The latter meaning appears to
be more suitable.
23 But avoid foolish and uninstructive questions He calls them foolish, because they are
uninstructive; that is, they contribute nothing to godliness, whatever show of acuteness they may
hold out. When we are wise in a useful manner, then alone are we truly wise. This ought to be
carefully observed; for we see what foolish admiration the world entertains for silly trifles, and
how eagerly it runs after them. That an ambition to please may not urge us to seek the favor of men
by such display, let us always remember this remarkable testimony of Paul, that questions, which
are held in high estimation, are nevertheless foolish, because they are unprofitable.
Knowing that they beget quarrels Next, he expresses the evil which they commonly produce.
And here he says nothing else than what we experience every day, that they give occasion for
jangling and debates. And yet the greater part of men, after having received so many instructions,
do not at all profit by them.
24 But the servant of the Lord must not fight Paul’s argument is to this effect: “The servant of
God must stand aloof from contentions; but foolish questions are contentions; therefore whoever
desires to be a ‘servant of God,’ and to be accounted such, ought to shun them.” And if superfluous
questions ought to be avoided on this single ground, that it is unseemly for a servant of God to
fight, how impudently do they act, who have the open effrontery of claiming applause for raising
incessant controversies? Let the theology of the Papists now come forth; what else will be found
in it than the art of disputing and fighting? The more progress any man has made in it, the more
unfit will he be for serving, Christ.
But gentle towards all,179 qualified for teaching When he bids the servant of Christ be “gentle,”
he demands a virtue which is opposite to the disease of contentions. To the same purpose is what
immediately follows, that he be , “qualified for teaching.” There will be no room for
instruction, if he have not moderation and some equability of temper. What limit will be observed
by a teacher, when he is warmed for fighting? The better a man is qualified for teaching, the more
earnestly does he keep aloof from quarrels and disputes.
Patient to the bad180 The importunity of some men may sometimes produce either irritation or
weariness; and for that reason he adds, “bearing with them,” at the same time pointing out the
reason why it is necessary; namely, because a godly teacher ought even to try whether it be possible
for him to bring back to the right path obstinate and rebellious persons, which cannot be done
without the exercise of gentleness.
25 If sometime God grant to them repentance This expression, “If sometime,” or “If perhaps,”
points out the difficulty of the case, as being nearly desperate or beyond hope. Paul therefore means
that even towards the most unworthy we must exercise meekness; and although at first there be no
appearance of having gained advantage, still we must make the attempt. For the same reason he
mentions that “God will grant it.” Since the conversion of a man is in the hand of God, who knows
179 “When he says, that we must be “gentle towards all, “he means that we ought to be easy and affable in receiving all who
come to be taught in the gospel, for if we do not give them access it is like shutting the door against them, so that they shall
never have it in their power to approach to God. We must, therefore, have that mildness and humanity dwelling in us, so as to
be ready to receive all who wish to be instructed. And therefore, he adds, that we must be `qualified for teaching,’ as if he had
said, that those things are connected with each other, gentleness and skill in teaching. The reason is, if a man be fierce and
inaccessible, it will never be possible for us to receive instruction from him. He who wishes to be a good teacher must conduct
himself with civility, and must have some way of drawing those who come to him, so as to gain their affections; and that cannot
be, unless he have that ‘gentleness’ of which Paul speaks. Thus we see how he intended to confirm what he had briefly stated,
that a man who is quarrelsome, and addicted to disputes and contentions, is in no degree a servant of God. And why? As servants
of God, must we not labor to gain poor ignorant persons? And that cannot be, unless we are mild, unless we hear patiently what
they say, unless we bear with their weakness, until by little and little they are edified. If we have not that, it is like casting them
off.” — Fr. Ser.
180 “Portant patiemment les mauvais .” — “Patiently bearing with the bad”
whether they who today appear to be unteachable shall be suddenly changed by the power of God,
into other men? Thus, whoever shall consider that repentance is the gift and work of God, will
cherish more earnest hope, and, encouraged by this confidence, will bestow more toil and exertion
for the instruction of rebels. We should view it thus, that our duty is, to be employed in sowing and
watering, and, while we do this, we must look for the increase from God. ( 1 Corinthians 3:6 .) Our
labors and exertions are thus of no advantage in themselves; and yet, through the grace of God,
they are not fruitless.
To the knowledge of the truth We may learn from this what is the actual repentance of those
who for a time were disobedient to God; for Paul declares that it begins with “the knowledge of
the truth.” By this he means that the understanding of man is blinded, so long as it stands out fiercely
against God and his doctrine.
26And deliverance from the snare of the devil Illumination is followed by deliverance from
the bondage of the devil; for unbelievers are so intoxicated by Satan, that, being asleep, they do
not perceive their distresses. On the other hand, when the Lord shines upon us by the light of his
truth, he wakens us out of that deadly sleep, breaks asunder the snares by which we were bound,
and, having removed all obstacles, trains us to obedience to him.
By whom they are held captive A truly shocking condition, when the devil has so great power
over us, that he drags us, as captive slaves, here and there at his pleasure. Yet such is the condition
of all those whom the pride of their heart draws away from subjection to God. And this tyrannical
dominion of Satan we see plainly, every day, in the reprobate; for they would not rush with such
fury and with brutal violence into every kind of base and disgraceful crimes, if they were not drawn
by the unseen power of Satan. That is what we saw at Ephesians 2:2 , 181 that, Satan exerts his energy
in unbelievers.
Such examples admonish us to keep ourselves carefully under the yoke of Christ, and to yield
ourselves to be governed by his Holy Spirit. And yet a captivity of this nature does not excuse
wicked men, so that they do not sin, because it is by the instigation of Satan that they sin; for,
although their being carried along so resistlessly to that which is evil proceeds from the dominion
of Satan, yet they do nothing by constraint, but are inclined with their whole heart to that to which
Satan drives them. The result is, that their captivity is voluntary.
