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6 For which cause I advise thee The more abundantly that Timothy had received the grace of God, the more attentive (the Apostle intimates) he ought to be in making progress from day to day. It deserves notice that the words “for which cause” introduce this advice as a conclusion from what has been already said.

To stir up the gift of God. This exhortation is highly necessary; for it usually happens, and may be said to be natural, that the excellence of gifts produces carelessness, which is also accompanied by sloth; and Satan continually labors to extinguish all that is of God in us. We ought, therefore, on the other hand, to strive to bring to perfection everything that is good in us, and to kindle what is languid; for the metaphor, which Paul employs, is taken from a fire which was feeble, or that was in course of being gradually extinguished, if strength and flame were not added, by blowing upon it and by supplying new fuel. Let us therefore remember that we ought to apply to use the gifts of God, lest, being unemployed and concealed, they gather rust. Let us also remember that we should diligently profit by them, lest they be extinguished by our slothfulness.

Which is in thee by the laying on of my hands There can be no doubt that Timothy was invited by the general voice of the Church, and was not elected by the private wish of Paul alone; but there is no absurdity in saying, that Paul ascribes the election to himself personally, because he was the chief actor in it. Yet here he speaks of ordination, that is, of the solemn act of conferring the office of the ministry, and not of election. Besides, it is not perfectly clear whether it was the custom, when any minister was to be set apart, that all laid their hands on his head, or that one only did so, in the room and name of all. I am more inclined to the conjecture, that it was only one person who laid on his hands.

So far as relates to the ceremony, the apostles borrowed it from an ancient custom of their nation; or rather, in consequence of its being in use, they retained it; for this is a part of that decent and orderly procedure which Paul elsewhere recommends. (1 Corinthians 14:40.) Yet it may be doubted if that “laying on of hands” which is now mentioned refers to ordination; because, at that time, the graces of the Spirit, of which he speaks in the 12th chapter of the Epistle to the Romans (Romans 12), and in the 13th of the First Epistle to the Corinthians (1 Corinthians 13), were bestowed on many others who were not appointed to be pastors. But, for my own part, I think that it may be easily inferred from the former Epistle, that Paul here speaks of the office of a pastor, for this passage agrees with that,

“Do not neglect the grace which was given to thee with the laying on of the hands of the eldership.” (1 Timothy 4:14.)

That point being settled, it is asked, “Was grace given by the outward sign?” To this question I answer, whenever ministers were ordained, they were recommended to God by the prayers of the whole Church, and in this manner grace from God was obtained for them by prayer, and was not given to them by virtue of the sign, although the sign was not uselessly or unprofitably employed, but was a sure pledge of that grace which they received from God’s own hand. That ceremony was not a profane act, invented for the sole purpose of procuring credit in the eyes of men, but a lawful consecration before God, which is not performed but by the power of the Holy Spirit. Besides, Paul takes the sign for the whole matter or the whole transaction; for he declares that Timothy was endued with grace, when he was offered to God as a minister. Thus in this mode of expression there is a figure of speech, in which a part is taken for the whole.

But we are again met by another question; for if it was only at his ordination that Timothy obtained the grace necessary for discharging his office, of what nature was the election of a man not yet fit or qualified, but hitherto void and destitute of the gift of God? I answer, it was not then so given to him that he had it not before; for it is certain that he excelled both in doctrine and in other gifts before Paul ordained him to the ministry. But there is no inconsistency in saying, that, when God wished to make use of his services, and accordingly called him, he then fitted and enriched him still more with new gifts, or doubled those which he had previously bestowed. It does not therefore follow that Timothy had not formerly any gift, but it shone forth the more when the duty of teaching was laid upon him.

7 For God hath not given to us a spirit of cowardice It is a confirmation of what he had said immediately before; and thus he continues to urge Timothy to display the power of the gifts which he had received. He makes use of this argument, that God governs his ministers by the Spirit of power, which is the opposite of cowardice. Hence it follows, that they ought not to lie down through slothfulness, but, sustained by great confidence and cheerfulness, should exhibit and display, by visible effects, that power of the Spirit.

The following passage occurs in the Epistle to the Romans:

“For we have not received a spirit of bondage, to be again in terror; but we have received the spirit of adoption, by which we cry, Abba, Father.” (Romans 8:15.)

That passage is, at first sight, nearly similar to this; but yet the context shews that the meaning is different. There he treats of the confidence of adoption which all believers have; but here he speaks particularly about ministers, and exhorts them, in the person of Timothy, to arouse themselves actively to deeds of valor; because God does not wish them to perform their office in a cold and lifeless manner, but to press forward powerfully, relying on the efficacy of the Spirit.

But of power, and of love, and of soberness Hence we are taught, first, that not one of us possesses that firmness and unshaken constancy of the Spirit, which is requisite for fulfilling our ministry, until we are endued from heaven with a new power. And indeed the obstructions are so many and so great, that no courage of man will be able to overcome them. It is God, therefore, who endues us with “the spirit of power;” for they who, in other respects, give tokens of much strength, fall down in a moment, when they are not upheld by the power of the Divine Spirit.

Secondly, we gather from it, that they who have slavish meanness and cowardice, so that they do not venture to do anything in defense of the truth, when it is necessary, are not governed by that Spirit by whom the servants of Christ are guided. Hence it follows, that there are very few of those who bear the title of ministers, in the present day, who have the mark of sincerity impressed upon them; for, amongst a vast number, where do we find one who, relying on the power of the Spirit, boldly despises all the loftiness which exalts itself against Christ? Do not almost all seek their own interest and their leisure? Do they not sink down dumb as soon as any noise breaks out? The consequence is, that no majesty of God is seen in their ministry. The word Spirit is here employed figuratively, as in many other passages. ¹⁴⁰¹⁴⁰     “Le mot d’Esprit est yci pries pout les dons qui en procedent, suy. vent la figure nommee Metonymie.” — “The word Spirit is here taken for the gifts which proceed from him, agreeably to the figure called Metonymy.”

But why did he afterwards add love and soberness? In my opinion, it was for the purpose of distinguishing that power of the Spirit from the fury and rage of fanatics, who while they rush forward with reckless impulse, fiercely boast of having the Spirit of God. For that reason he expressly states that this powerful energy is moderated by “soberness and love,” that is, by a calm desire of edifying. Yet Paul does not deny that prophets and teachers were endued with the same Spirit before the publication of the gospel; but he declares that this grace ought now to be especially powerful and conspicuous under the reign of Christ.