Study

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.

8 Be not ashamed, therefore He said this, because the confession of the gospel was accounted infamous; and therefore he forbids that either ambition or the fear of disgrace shall prevent or retard him from the liberty of preaching the gospel. And he infers this from what has been already said; for he who is armed with the power of God will not tremble at the noise raised by the world, but will reckon it honorable that wicked men mark them with disgrace.

And justly does he call the gospel the testimony of our Lord; because, although he has no need of our assistance, yet he lays upon us this duty, that we shall give “testimony” to him for maintaining his glory. It is a great and distinguished honor which he confers upon us, and, indeed, upon all, (for there is no Christian that ought not to reckon himself a witness of Christ,) but chiefly pastors and teachers, as Christ said to the apostles, —

“Ye shall be witnesses to me,” (Acts 1:8.)

Accordingly, the more hateful the doctrine of the gospel is in the world, the more earnestly should they labor to confess it openly.

When he adds, nor of me; by this word he reminds Timothy not to refuse to be his companion, as in a cause common to both of them; for, when we begin to withdraw from the society of those who, for the name of Christ, suffer persecution, what else do we seek than that the gospel shall be free from all persecution? Now, though there were not wanting many wicked men who thus ridiculed Timothy, — “Do you not see what has befallen your master? Do you not know that the same reward awaits you also? Why do you press upon us a doctrine which you see is hissed at by the whole world?” — still he must have been cheered by this exhortation, — “You have no reason to be ashamed of me, in that which is not shameful, for I am Christ’s prisoner;” that is, “Not for any crime or evil deed, but for his name I am kept in prison.”

But be thou a partaker of the afflictions of the gospel He lays down a method by which that which he enjoins may be done; that is, if Timothy shall prepare himself for enduring the afflictions which are connected with the gospel. Whosoever shall revolt at and shrink from the cross will always be ashamed of the gospel. Not without good reason, therefore, does Paul, while he exhorts to boldness of confession, in order that he may not exhort in vain, speak to him also about bearing the cross. ¹⁴¹¹⁴¹     “He shews, in the first place, that the gospel cannot be without afflictions. Not that God does not call all men to unity in the faith, and the doctrine of the gospel is the message of reconciliation; but yet, on the one hand, there are those who are drawn by the power of his Holy Spirit, while unbelievers remain in their hardness; and, on the other hand, there is the fire that is kindled, as, when thunders are generated in the air, there must be great troubles, so is it when the gospel is preached. And now, if the gospel brings afflictions, and if our Lord Jesus Christ wishes that what he endured in his person shall be fulfilled in his members, and that every day he shall be, as it were, crucified, is it lawful for us to withdraw from that condition? Since, therefore, all our hope lies in the gospel, and since we ought to lean upon it, let us ponder what Paul says, that we must lend support to our brethren, when we see that they are assailed, that men trample them under their feet, spit in their face, and insult them, let us choose to be their companions for enduring the reproaches and base conduct of the world, rather than to be honored, to be in good reputation and credit, and yet to be estranged from those who suffer for the cause which we have in common with them.” — Fr. Ser.

He adds, according to the power of God; because, but for this, and if he did not support us, we should immediately sink under the load. And this clause contains both admonition and consolation. The admonition is, to turn away his eyes from his present weakness, and, relying on the assistance of God, to venture and undertake what is beyond his strength. The consolation is, that, if we endure anything on account of the gospel, God will come forth as our deliverer, that by his power, we may obtain the victory.