Homilies on Second Timothy

For Timothy, it says, “was the son of a certain woman which was a Jewess, and believed.” How a Jewess? How believing? Because she was not of the Gentiles, “but on account of his father, who was a Greek, and of the Jews that were in those quarters, he took and circumcised him.” Thus, as these mixtures of Jews and Gentiles took place, the Law began gradually to be dissolved. And mark in how many ways he shows that he did not despise him. “I serve God,” he says, “I have a true conscience” for my part, and you have your “tears,” and not your tears only, but for “your faith,” because you are a laborer for the Truth, because there is no deceit in you. As therefore you show yourself worthy of love, being so affectionate, so genuine a disciple of Christ; and as I am not one of those who are devoid of affection, but of those who earnestly pursue the Truth; what hindered me from coming to you?

“And I am persuaded that in you also.”

From the beginning, he means, you have had this excellency. You received from your forefathers the faith unfeigned. For the praises of our ancestors, when we share in them, redound also to us. Otherwise they avail nothing, but rather condemn us; wherefore he has said, “I am persuaded that in you also.” It is not a conjecture, he means, it is my persuasion; I am fully assured of it. If therefore from no human motive you have embraced it, nothing will be able to shake your faith.

Ver. 6. “Wherefore I put you in remembrance that thou stir up the gift of God, which is in you by the putting on of my hands.”

You see how greatly dispirited and dejected he considers him to be. He almost says, “Think not that I despise you, but be assured that I do not condemn you, nor have I forgotten you. Consider, at any rate, your mother and your grandmother. It is because I know that you have unfeigned faith that I put you in remembrance.” For it requires much zeal to stir up the gift of God. As fire requires fuel, so grace requires our alacrity, that it may be ever fervent. “I put you in remembrance that thou stir up the gift of God, that is in you by the putting on of my hands,” that is, the grace of the Spirit, which you have received, for presiding over the Church, for the working of miracles, and for every service. For this grace it is in our power to kindle or to extinguish; wherefore he elsewhere says, “Quench not the Spirit.” For by sloth and carelessness it is quenched, and by watchfulness and diligence it is kept alive. For it is in you indeed, but do thou render it more vehement, that is, fill it with confidence, with joy and delight. Stand manfully.

Ver. 7. “For God has not given us the spirit of fear, but of power, and of love, and of a sound mind.”

That is, we did not receive the Spirit, that we should shrink from exertion, but that we may speak with boldness. For to many He gives a spirit of fear, as we read in the wars of the Kings. “A spirit of fear fell upon them.” That is, he infused terror into them. But to you He has given, on the contrary, a spirit of power, and of love toward Himself. This, then, is of grace, and yet not merely of grace, but when we have first performed our own parts. For the Spirit that makes us cry, “Abba, Father,” inspires us with love both towards Him, and towards our neighbor, that we may love one another. For love arises from power, and from not fearing. For nothing is so apt to dissolve love as fear, and a suspicion of treachery.

“For God has not given us the spirit of fear, but of power, and of love, and of a sound mind”: he calls a healthy state of the soul a sound mind, or it may mean sobriety of mind, or else a sobering of the mind, that we may be sober-minded, and that if any evil befall us, it may sober us, and cut off superfluities.

Moral. Let us then not be distressed at the evils that happen to us. This is sobriety of mind. “In the season of temptation,” he says, “make not haste.” Many have their several griefs at home, and we share in each other's sorrows, though not in their sources. For one is unhappy on account of his wife, another on account of his child, or his domestic, another of his friend, another of his enemy, another of his neighbor, another from some loss. And various are the causes of sorrow, so that we can find no one free from trouble and unhappiness of some kind or other, but some have greater sorrows and some less. Let us not therefore be impatient, nor think ourselves only to be unhappy.