Thomas Aquinas

Above he led Timothy to diligent preaching of the Gospel; here he leads him to constant endurance of martyrdom. And first he leads him to sustain suffering for the salvation of the faithful; second he teaches him how he should resist unbelievers, at "do not with words." Again, first the preparation for enduring martyrdom is set forth; second, the exhortation to martyrdom, at "be mindful." The preparation for martyrdom is set forth as to three things. The first is fortitude of soul; the second is the dispensing of goods, at "and what you have heard"; the third is the fruitful labor of warfare, at "labor."

Now fortitude is required for martyrdom, which concerns the dangers of death. And therefore he says "you therefore, my son" — namely, whom I have begotten through the Gospel — "be strengthened in grace." Ps. XXX, v. 24: "Act manfully, and let your heart be strengthened." Which is not in you — namely, whose strength is vain — but in Christ Jesus. Eph. c. VI, 10: "Be strengthened in the Lord, and in the might of his power." Or "in grace," etc., that is, in the free gift of God through Christ. Io. I, 17: "Grace and truth was made through Jesus Christ."

The second is the dispensing of goods. Concerning which it must be noted that when someone is brought to death, he disposes of his own things. Therefore the saints ought to be no less solicitous about the spiritual goods entrusted to them, that these not perish after their death, but that they entrust them to others; and therefore he warns him that, if he should come to martyrdom, he should dispense the teaching of the faith. And first he states how he received it, namely through hearing; hence he says "what you have heard from me," and I from Christ. And I say "from me" not singularly, but confirmed through many witnesses, that is, through the law and the prophets. Rom. III, 21: "witnessed by the law and the prophets." Or through the apostles. I Cor. XV, 11: "For whether I, or they, so we have preached, and so you have believed." "Commend these things," inasmuch as they have been received. Sap. VII, 13: "which I have learned without deceit, and communicate without envy." "To faithful men" — namely so that they should not seek temporal gain, but the glory of God. I Cor. IV, 2: "Here now it is required among stewards, that a man be found faithful." Matthaeus XXIV, 45: "a faithful and prudent servant, whom the lord has set over his household," et cetera. Again, it must be those who are fit for dispensing; therefore he says "who fit," et cetera. Now they ought to be fit in three ways. First in understanding, that they be wise in understanding. Lc. XXI, 15: "I will give you a mouth and wisdom," et cetera. Again in tongue, that they be eloquent in teaching. Is. l, 4: "The Lord has given me a learned tongue, that I should know how to raise up by a word him who has fallen." Again in work, for "Jesus began to do and to teach," Act. I, 1.

Then when he says "labor," the third is set forth, which is the lawful labor of warfare, to which he first exhorts; second he sets forth the reward of the labor, at "for indeed he who"; third, the wages of warfare, "him who labors." Again, first he exhorts to lawful labor; second he explains what labor is lawful, at "no one." He therefore says "labor as a good soldier of Christ." Now one is a soldier of Christ in three ways. First, insofar as he fights against sins. Iob VII, 1: "The life of man upon earth is a warfare"; and XIV, 14: "All the days in which I now war, I wait," et cetera. And this fight is against the flesh, the world, and the devil. Eph. ult.: "Our wrestling is not against flesh and blood," et cetera. Second, one is a soldier of Christ by fighting against errors. II Cor. X, 4: "The weapons of our warfare are not carnal, but mighty to God, destroying counsels unto the destruction of fortifications," et cetera. Third is the warfare of martyrs against tyrants. And this is more laborious. Iob XXV, 3: "Is there any numbering of his soldiers?" And a soldier ought not to rest, for he is so called from having to sustain warfare.

Then when he says "no one," he explains what lawful labor is. And first he leads him to labor; second he shows what sort the good soldier ought to be, at "that he may please him." First, concerning the first he does two things: he sets forth an example; second he makes it clear. He therefore says "no one warring for God," et cetera. Concerning the first it must be known that the end of spiritual warfare is one thing, and the end of bodily warfare is another; for the end of bodily warfare is that one obtain victory against the enemies of the fatherland, and therefore soldiers ought to abstain from those things which draw them away from the fight, namely from business and delights. I Cor. IX, 25: "He who strives in the contest abstains from all things." But the end of spiritual warfare is that they have victory over men who are against God; and therefore it is fitting that they abstain from all things which draw them away from God. Now these are secular affairs, for the anxiety of this age chokes the word. And therefore he says "entangles himself."

But on the contrary: secular affairs are temporal, yet the apostle did this, when he lived by the labor of his own hands. I respond. It must be said that the apostle says "entangles," and does not say "exercises." Now he is entangled by these things, whose care and anxiety is joined about them. And then properly these very things are forbidden to the soldiers of Christ, in which it is shown that the mind need not be entangled. Again, he does not say simply "is entangled," but says "entangles himself," because sometimes one is entangled, and does not entangle himself. For he entangles himself when he takes up affairs without piety and necessity; but when the necessity of an office of piety and authority is exercised, then he does not entangle himself, but is entangled by such necessity. Rom. XVI, 2: "that you assist him in whatever business he shall need of you." Now the reason why they ought not to entangle themselves is "that he may please him to whom he has proved himself." I Io. II, 15: "If anyone loves the world, the charity of the Father is not in him." For he who is a soldier of Christ has devoted himself to warring for God; and therefore he ought to strive that he may please him to whom he has devoted himself.

Then when he says "for indeed he who," he sets forth the reward of the labor. And because someone might say: O Paul, you impose great things, but what is the fruit of these things? He responds: take an example from secular contests, where not all, but those who fight lawfully receive the crown. So therefore it will also be in spiritual things, that no one will be crowned, unless he keeps the due laws of the fight. I Cor. c. IX, 25: "They indeed that they may receive a corruptible crown, but we an incorruptible one." Sap. c. IV, 2: "Crowned, she triumphs forever."

Then when he says "him who labors," he shows the wages, and forbids him secular affairs. And first he sets forth the wages under a metaphor; second he explains, at "understand." For the office of preachers and teachers is the office of soldiers, insofar as they rise up against enemies and vices; likewise of farmers, insofar as they produce fruit by advancing men to good things. Of this the field is the Church, and the principal farmer is God, working inwardly and outwardly. Io. XV, 1: "I am the true vine, and my Father is the farmer." But men apply their ministry outwardly. I Cor. III, 6: "I planted, Apollo watered, but God gave the increase." These are the outward farmers. Iob c. XXXI, 39: "if I have afflicted the soul of its farmers." This farmer, therefore, ought to receive fruit; the fruits of this are the works of the virtues. Eccli. XXIV, 23: "My flowers are the fruit of honor and honesty." Gal. V, 22: "But the fruit of the spirit is charity, joy, peace, patience." Among these fruits are also the fruits of alms. Act. IX, 36: "she was full of good fruits and of alms which she did." These, therefore, ought principally to receive the fruit, that they themselves may rejoice. First, concerning the fruits of their subjects. Phil. IV, 1: "therefore, my dearest and most longed-for brothers, my joy and my crown." Second, concerning temporal subsidies, not as the principal reward, but as wages. Gal. VI, 6: "But let him who is instructed in the word share with him who instructs him, in all good things." Matth. c. X, 10: "The laborer is worthy of his food."

Then when he says "understand," he explains what he had said, following the manner of Christ after parables. Matth. XIII, 9: "He who has ears to hear, let him hear." As if he were to say: reduce these things to spiritual understanding. Dan. X, 1: "understanding is needed in the vision." As if someone might say: you say, "receive wages," O Timothy; but you yourself do not do this, since you wish to live by the labor of your hands. Hence "understand what I say," for discretion is necessary, since wages are not to be received where there is occasion of avarice against the Gospel, or on account of covetousness, or on account of idleness. And this you will be able to understand, for "he will give," et cetera. I Io. II, 27: "The anointing will teach you concerning all things."