2 Timothy 2:6

He exhorts Timothy to constancy, fidelity, and courage; and to acquit himself as a true soldier of Jesus Christ; and patiently expect the fruit of his labors, 2Tim 2:1-7 . What the apostle's doctrine was relative to Christ, 2Tim 2:8 . He mentions his own sufferings and consolations, 2Tim 2:9-13 . What Timothy is to preach, how he is to acquit himself, and what he is to shun, 2Tim 2:14-16 . Of Hymeneus and Philetus, and their errors, 2Tim 2:17 , 2Tim 2:18 . Of the foundation of God, and its security, 2Tim 2:19 . The simile of a great house and its utensils, 2Tim 2:20 , 2Tim 2:21 . Timothy is to avoid youthful lusts, and foolish and unlearned questions, 2Tim 2:22 , 2Tim 2:23 . How he is to act in reference to false teachers, 2Tim 2:24-26 . Verse 1 Be strong in the grace - Though the genuine import of the word grace is favor, yet it often implies an active principle communicated from God; light directing how to act, and power enabling to act according to the light. Verse 2 The things that thou hast heard of me - Those doctrines which I have preached the most publicly, and which many persons can attest. But he seems to refer here to the doctrines delivered to him when, in the presence of many witnesses, he laid his hands upon him; see 1Tim 6:12 . Then the apostle gave him the proper form of sound words which he was to teach; and now he tells him to commit those truths to faithful men in the same way that they were committed to him, that the truth might be preserved in the Church, and holy men appointed successively to preach it. These truths are still continued in the Church, and still there are faithful men who proclaim them. But where is the uninterrupted apostolical succession! Who can tell? Probably it does not exist on the face of the world. All the pretensions to it by certain Churches are as stupid as they are idle and futile. He who appeals to this for his authority as a Christian minister, had best sit down till he has made it out; and this will be by the next Greek kalends. Verse 3 Endure hardness - He considers a Christian minister under the notion of a soldier, not so much for his continual conflicts with the world, the devil, and the flesh, for these are in a certain sense common to all Christians, but for the hardships and difficulties to which he must be exposed who faithfully preaches the Gospel of Christ. Verse 4 No man that warreth entangleth, etc. - It is well remarked by Grotius, on this passage, that the legionary soldiers among the Romans were not permitted to engage in husbandry, merchandise, mechanical employments, or any thing that might be inconsistent with their calling. Many canons, at different times, have been made to prevent ecclesiastics from intermeddling with secular employments. The who will preach the Gospel thoroughly, and wishes to give full proof of his ministry, had need to have no other work. He should be wholly in this thing, that his profiting may appear unto all. There are many who sin against this direction. They love the world, and labor for it, and are regardless of the souls committed to their charge. But what are they, either in number or guilt, compared to the immense herd of men professing to be Christian ministers, who neither read nor study, and consequently never improve? These are too conscientious to meddle with secular affairs, and yet have no scruple of conscience to while away time, be among the chief in needless self-indulgence, and, by their burdensome and monotonous ministry, become an incumbrance to the Church! Do you inquire: In what sect or party are these to be found? I answer: In All. Idle drones: - Fruges consumere nati, "Born to consume the produce of the soil," disgrace every department in the Christian Church. They cannot teach because they will not learn. Verse 5 If a man also strive for masteries - Εαν δε και αθλῃ τις· If a man contend in the public games - the Olympic or Isthmian games among the Greeks, so often alluded to and particularly explained in the notes on 1Cor 9:24-26 , to which the reader is referred for a full illustration of this verse. Is he not crowned - Though he may have conquered, except he strive lawfully - unless he enter according to the rules of the athlete, and act as these direct. No man, however zealous he may have been, is to expect the Well done, good and faithful servant, from Jesus Christ, unless he have labored in the word and doctrine, preached the truth as it is in Jesus, and built up the Church upon Him who is its only Foundation. Verse 6 The husbandman that laboureth - That is: The husbandman must first till his ground before he can expect a crop; and he must till it according to the proper rules of agriculture, else he cannot have a crop. The combatant must fight and conquer, and fight according to the laws of the agones, before he can be crowned; so the Christian minister must labor in the spiritual vineyard, and labor too under the eye and according to the direction of his Master, before he can expect that crown of righteousness that fadeth not away. Verse 7 Consider what I say - Apply my metaphors and similitudes in a proper manner. And the Lord give thee understanding - But instead of δῳη, may he give, ACDEFG, several others, besides versions and fathers, have δωσει he will give. Consider thou properly, and God will give thee a proper understanding of all things that concern thy own peace, and the peace and prosperity of his Church. Think as well as read. Verse 8 Remember that Jesus Christ - The apostle seems to say: Whatever tribulations or deaths may befall us, let us remember that Jesus Christ, who was slain by the Jews, rose again from the dead, and his resurrection is the proof and pledge of ours. We also shall rise again to a life of glory and blessedness. According to my Gospel - The false teaching of Hymeneus and Philetus stated that the resurrection was past already. Paul preached the resurrection from the dead; and founded his doctrine on the resurrection and promise of Christ. This was his Gospel; the other was of a different nature. Verse 9 Wherein I suffer trouble, as an evil doer - This verse contains one of the proofs that this epistle was written while St. Paul was a prisoner the second time at Rome. See the preface, where this is particularly considered. Verse 10 For the elect's sake - For the sake of the Gentiles, elected by God's goodness to enjoy every privilege formerly possessed by the Jews, and, in addition to these, all the blessings of the Gospel; the salvation of Christ here, and eternal glory hereafter. Verse 11 If we be dead with him - That is: As surely as Christ rose again from the dead, so surely shall we rise again; and if we die for him, we shall surely live again with him. This, says the apostle, is πιστος ὁ λογος, a true doctrine. This is properly the import of the word; and we need not seek, as Bp. Tillotson and many others have done, for some saying of Christ which the apostle is supposed to be here quoting, and which he learned from tradition. Verse 12 If we suffer - with him - These are other parts of the true doctrine, which the apostle mentions above. Verse 13 If we believe not - Should we deny the faith and apostatize, he is the same, as true to his threatenings as to his promises; he cannot deny - act contrary to, himself. Verse 14 That they strive not about words - Words, not things, have been a most fruitful source of contention in the Christian world; and among religious people, the principal cause of animosity has arisen from the different manner of apprehending the same term, while, in essence, both meant the same thing. All preachers and divines should be very careful, both in speaking and writing, to explain the terms they use, and never employ them in any sense but that in which they have explained them. The subverting of the hearers - This is the general tendency of all polemical divinity and controversial preaching, when angry passions are called in to support the doctrines of the Gospel. Verse 15 Study to show thyself approved unto God - Endeavour so to cultivate and improve thy heart and mind, that thou mayest not be a reproach to him from whom thou professest to receive thy commission. Rightly dividing the word of truth - It is generally supposed that the apostle alludes here to the care taken to divide the sacrifices under the law; the priests studied, in dividing the victim down the spine, to do it so scrupulously that one half of the spinal marrow should be found on each side the backbone. Probably nothing was much farther from the apostle's thoughts than this view, which is now commonly taken of the subject. Indeed this scrupulously dividing does not appear to have been any original ordinance among the Jews; much stress was laid upon it in later times, but from the beginning it was not so. The word ορθοτομειν signifies, 1. Simply to cut straight, or to rectify. 2. To walk in the right way; it is thus used by Gregory Nazianzen, who, in Orat. Apol. fugae, opposes ορθοτομειν to κακως ὁδευειν, walking in a right way to walking in a bad way. Thus, καινοτομειν signifies to walk in a new way, and κατευθυνειν to walk in a straight way. See Kypke. Therefore, by rightly dividing the word of truth, we are to understand his continuing in the true doctrine, and teaching that to every person; and, according to our Lord's simile, giving each his portion of meat in due season - milk to babes, strong meat to the full grown, comfort to the disconsolate, reproof to the irregular and careless; in a word, finding out the necessities of his hearers, and preaching so as to meet those necessities. Verse 16 Shun profane and vain babblings - This is the character he gives of the preaching of the false teachers. Whatever was not agreeable to the doctrine of truth was, in the sight of God, empty and profane babbling; engendering nothing but ungodliness, and daily increasing in that. Verse 17 Their word will eat as doth a canker - Ὡς γαγγραινα· As a gangrene; i.e. as a mortification in the flesh, where the circulation is entirely stopped, and putrefaction takes place, which continues to corrupt all the circumjacent flesh, spreading more and more till death takes place, unless stopped by a timely and judicious application of medicine. Such is the influence of false doctrine; it fixes its mortal seed in the soul, which continues to corrupt and assimilate every thing to itself, till, if not prevented by a timely application of the word of life, under the direction of the heavenly Physician, it terminates in the bitter pains of an eternal death. To such a gangrene the apostle compares the corrupt doctrines of Hymeneus and Philetus. Verse 18 Who concerning the truth have erred - They had the truth, but erred or wandered from it, saying the resurrection was already past, and thus denying the resurrection of the body, and, by consequence, future rewards and punishments; and this necessarily sapped the foundation of all religion: and thus the gangrene had, in reference to their unhappy votaries, a rapid and unchecked operation. Verse 19 The foundation of God standeth sure - The word θεμελιος signifies literally a foundation, and especially the foundation of a building; and metaphorically, the building itself, and often a noble mansion or palace. In this place the apostle compares the religion of Christ to a great or noble mansion. See 2Tim 2:20 . And as this religion is founded on the authority and power of the Almighty, it necessarily must stand sure and be permanent. This house has an inscription on it, for so σφραγις, seal, is frequently understood; and this is evidently an allusion to the ancient temples. Above the door of the temple of Delphi there was the Greek word ει thou art, on which Plutarch has written an express treatise. In many of the Mohammedan mosques the walls are covered with inscriptions, which are ordinarily sentences taken from the Koran, relative to the majesty of God, or the nature of his worship. And we know that there was an inscription on the mitre of the high priest among the Jews, viz.: קדש ליהוה kodesh laihovah, "Holiness to the Lord;" Exo 28:36 ; Exo 39:30 . See also Zac 14:20 . And this inscription may here be represented as being made with the seal of God, for he stamps this on all things belonging to himself and his worship. But some suppose θεμελιος here to signify a contract or covenant by which two parties are bound to fulfill certain conditions and duties, the obligation to which, each takes on him by sealing the instrument with his seal. Among the Asiatics, these seals have scarcely ever any image or figure on them, but always some very expressive inscription. I have seen many of these, and several of them are now before me. The twofold inscription, i.e. one on the seal of each party, may be here alluded to; that on God's seal is, Εγνω Κυριος τους οντας αὑτου· The Lord approveth of them that are his. That on the seal of his followers is, Αποστητω απο αδικιας πας ὁ ονομαζων το ονομα Κυριου. Let every one who nameth the name of the Lord (every Christian) depart from iniquity. Thus each has his peculiar inscription. Κυριου, Lord, instead of Χριστου, Christ, is the reading of almost all the MSS. of importance, and the principal versions. The Lord knoweth - i.e. Approves, watches over, and provides for, them that are his true followers. To this his followers most cheerfully subscribe, and say: Let every one that nameth this Lord avoid every appearance of evil. Verse 20 But in a great house - Here the apostle carries on the allusion introduced in the preceding verse. As the foundation of God refers to God's building, i.e. the whole system of Christianity, so here the great house is to be understood of the same; and the different kinds of vessels mean the different teachers, as well as the different kinds of members. In this sacred house at Ephesus there were vessels of gold and silver - eminent, holy, sincere, and useful teachers and members, and also vessels of wood and of earth - false and heretical teachers, such as Hymeneus and Philetus, and their followers. There are also in such houses vessels employed, some in a more honorable, others in a less honorable, office. To these he seems also to compare the same persons. Verse 21 If a man therefore purge himself from these - He that takes heed to his ways and to his doctrines, and walks with God, will separate himself, not only from all false doctrine, but from all wicked men, and thus be sanctified and proper to be employed by the Master in every good word and work. The apostle has not made the application of these different similes, and it is very difficult to tell what he means. Verse 22 Flee also youthful lusts - Not only all irregular and sensual desires, but pride, ambition, and, above all, the lust of power, to which most men will sacrifice all other propensities, their ease, pleasure, health, etc. This is the most bewitching passion in the human heart. Both in Church and state it is ruinous; but particularly so in the former. Timothy was now between thirty and forty years of age, the very age in which ambition and the love of power most generally prevail. Carnal pleasures are the sins of youth; ambition and the love of power the sins of middle age; covetousness and carking cares the crimes of old age. Follow righteousness - Flee from sin, pursue goodness. Righteousness - whatever is just, holy, and innocent. Faith - fidelity both to God and man, improving that grace by which thy soul may be saved, and faithfully discharging the duties of thy office, that thou mayest save the souls of others. Charity - love to God and man. Peace among all the members of the Church, and as far as possible with all men; but especially among those who invoke the Lord out of a pure desire to glorify his name. Verse 23 Foolish and unlearned questions - See the notes on 1Tim 1:4 ; 1Tim 4:7 (note), and Tit 3:9 (note). Verse 24 The servant of the Lord must not strive - See on 1Tim 3:2 (note), 1Tim 3:3 (note). Verse 25 Those that oppose - Αντιδιατιθεμενους. This seems to refer to those who opposed the apostle's authority; and hence the propriety of the allusion to the rebellion of Korah and his company. See observations at the end of the chapter. If God peradventure - He was to use every means which he had reason to believe God might bless; and the apostle intimates that, bad as they were, they were not out of the reach of God's mercy. Verse 26 And that they may recover themselves - The construction of this verse is extremely difficult, though the sense given by our translation is plain enough. I shall set down the original, and the principal English translations: - Και ανανηψωσιν εκ της του διαβολου παγιδος, εζωγρημενοι ὑπ' αυτου εις εκεινου θελημα. And thei rise agein fro snaaris of the debyl, of whome thei ben holde captyffis at his wille. - Wiclif. First translation into English, 1378. And to turne agayne from the snare of devell, which are holden in prison of him at his will. - Coverdale. First printed English Bible, 1535. That they may come to themselves agayne out of the snare of the devyll, which are now taken of him at hys will. - Edward VIth's Bible, by Becke, 1549. And they may recover their senses to perform his will, after being rescued alive by the servant of the Lord out of the snare of the devil. - Wakefield; who refers αυτου, him, to the servant of the Lord, 2Tim 2:24 . And being caught alive by him out of the snare of the devil, they may awake to do his will. - Macknight; who remarks that αυτου, the relative, means the servant of the Lord; and εκεινου, the demonstrative, refers to God, mentioned 2Tim 2:15 . I leave these different translations with the reader. I Have referred, in the preceding notes, to inscriptions which appear on the buildings and coins of the Asiatics; such inscriptions are, in general, very curious, and carry with them a considerable show of piety to God, in the acknowledgment of his providence and mercy. I shall quote one merely as a curiosity, without supposing it to be immediately applicable to the illustration of the text. There is extant a gold circular coin of the Great Mogul Shah Jehan, struck at Delhi, A. H. 1062, a.d. 1651, five inches and a half in diameter; on each side of this coin is a square, the angles of which touch the periphery; within this square, and in the segments, there are the following inscriptions: - 1. Within the square, on one side, The bright star of religion, Mohammed (a second Sahib Kiran) Shah Jehan, the victorious emperor. 2. In the segment on the upper side of the square, The impression upon this coin of 200 mohurs, was struck through the favor of God. 3. On the lateral segment to the left, By the second Sahib Kiran, Shah Jehan, the defender of the faith. 4. On the bottom segment, May the golden countenance from the sculpture of this coin enlighten the world. 5. On the lateral segment to the right, As long as the splendid face of the moon is illuminated by the rays of the sun! 1. On the reverse, within the square, There is no god but God; and Mohammed is the prophet of God. Struck in the capital of Shah Jehanabad, A. H. 1062. 2. On the top of the square, Religion was illuminated by the truth of Abu Beker. 3. On the left hand compartment, The faith was strengthened by the justice of Omar. 4. On the bottom compartment, Piety was refreshed by the modesty and mildness of Othman. 5. On the right hand compartment, The world was enlightened by the learning of Aly. On these inscriptions it may be just necessary to observe that Abu Beker, Omar, Othman, and Aly, were the four khalifs who succeeded Mohammed. Abu Beker was the father of Ayesha, one of Mohammed's wives. Othman was son-in-law of Mohammed, having married his two daughters, Rakiah, and Omal-Calthoom. And Aly, son of Abi Taleb, Mohammed's uncle, was also one of the sons-in-law of Mohammed, having married Fatima, the daughter of his favourite wife, Ayesha. The Ottoman empire was not so called from Othman, the third khalif, but from Ottoman, the successful chief, who conquered a small part of the Grecian empire in Asia, and thus laid the foundation for the Turkish. Grotius and others have supposed that the apostle alludes to the custom of putting an inscription on the foundation stone of a city or other building, giving an account of the time in which it was founded, built, etc. Sometimes engraved stones were placed over the principal gates of cities and fortresses, particularly in the east, specifying the date of erection, repairs, etc., and containing some religious sentiment or verse from the Koran. But I do not think it likely that the apostle refers to any thing of this kind. There appears to be an allusion here to the rebellion of Korah and his company against the authority of Moses, Num 16:5 , where, it is said: The Lord will show who are his: here the words of the Septuagint are nearly the same that the apostle uses in this verse, εγνω ὁ Θεος τους οντας αὑτου· God knoweth or approveth of them that are his. And the words in Num 16:26 , Depart from the tents of these wicked men, are similar to those of the apostle, Let every one that nameth the name of the Lord depart from iniquity. We may therefore take it for granted that those false teachers, the chief of whom were Hymeneus and Philetus, had risen up against the authority of St. Paul; and he, in effect, informs Timothy here that God will deal with them as he did with Korah, Dathan, and Abiram, and their company. And as the true Israelites were to separate themselves from the tents of those wicked men, so he and the believers at Ephesus were to hold no sort of communion with those workers of iniquity. This subject he farther illustrates by a contract between two parties, each of which sets his seal to the instrument, the seal bearing the motto peculiar to the party. This I conceive to be the meaning; but the common mode of interpretation will, it is probable, be most commonly followed. Introduction Dangerous times in the latter days, from the apostasy and wickedness of men, of whom an affecting description is given, 2Tim 3:1-7 . It shall happen to them as to Jannes

Ministerial Fortitude. ( a. d. 66.) 1 Thou therefore, my son, be strong in the grace that is in Christ Jesus. 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. 3 Thou therefore endure hardness, as a good soldier of Jesus Christ. 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. 5 And if a man also strive for masteries, yet is he not crowned, except he strive lawfully. 6 The husbandman that laboureth must be first partaker of the fruits. 7 Consider what I say; and the Lord give thee understanding in all things. Here Paul encourages Timothy to constancy and perseverance in his work: Be strong in the grace that is in Christ Jesus, v. 1 . Observe, Those who have work to do for God must stir up themselves to do it, and strengthen themselves for it. Being strong in the grace that is in Christ Jesus may be understood in opposition to the weakness of grace. Where there is the truth of grace there must be a labouring after the strength of grace. As our trials increase, we have need to grow stronger and stronger in that which is good; our faith stronger, our resolution stronger, our love to God and Christ stronger. Or it may be understood in opposition to our being strong in our own strength: "Be strong, not confiding in thy own sufficiency, but in the grace that is in Jesus Christ." Compare Eph. vi. 10 , Be strong in the Lord, and in the power of his might. When Peter promised rather to die for Christ than to deny him he was strong in his own strength; had he been strong in the grace that is in Christ Jesus, he would have kept his standing better. Observe, 1. There is grace in Christ Jesus; for the law was given by Moses, but grace and truth came by Jesus Christ, John i. 17 . There is grace enough in him for all of us. 2. We must be strong in this grace; not in ourselves, in our own strength, or in the grace we have already received, but in the grace that is in him, and that is the way to be strong in grace. 3. As a father exhorts his son, so does Paul exhort Timothy, with great tenderness and affection: Thou, therefore, my son, be strong, &c. Observe, I. Timothy must count upon sufferings, even unto blood, and therefore he must train up others to succeed him in the ministry of the gospel, v. 2 . He must instruct others, and train them up for the ministry, and so commit to them the things which he had heard; and he must also ordain them to the ministry, lodge the gospel as a trust in their hands, and so commit to them the things which he had heard. Two things he must have an eye to in ordaining ministers:—Their fidelity or integrity ("Commit them to faithful men, who will sincerely aim at the glory of God, the honour of Christ, the welfare of souls, and the advancement of the kingdom of the Redeemer among men"), and also their ministerial ability. They must not only be knowing themselves, but be able to teach others also, and be apt to teach. Here we have, 1. The things Timothy was to commit to others—what he had heard of the apostle among many witnesses; he must not deliver any thing besides, and what Paul delivered to him and others he had received of the Lord Jesus Christ. 2. He was to commit them as a trust, as a sacred deposit, which they were to keep, and to transmit pure and uncorrupt unto others. 3. Those to whom he was to commit these things must be faithful, that is, trusty men, and who were skilful to teach others. 4. Though men were both faithful and able to teach others, yet these things must be committed to them by Timothy, a minister, a man in office; for none must intrude themselves into the ministry, but must have these things committed to them by those already in that office. II. He must endure hardness ( v. 3 ): Thou therefore, &c. 1. All Christians, but especially ministers, are soldiers of Jesus Christ; they fight under his banner, in his cause, and against his enemies, for he is the captain of our salvation, Heb. ii. 10 . 2. The soldiers of Jesus Christ must approve themselves good soldiers, faithful to their captain, resolute in his cause, and must not give over fighting till they are made more than conquerors, through him that loved them, Rom. viii. 37 . 3. Those who would approve themselves good soldiers of Jesus Christ must endure hardness; that is, we must expect it and count upon it in this world, must endure and accustom ourselves to it, and bear it patiently when it comes, and not be moved by it from our integrity. III. He must not entangle himself in the affairs of this world, v. 4 . A soldier, when he has enlisted, leaves his calling, and all the business of it, that he may attend his captain's orders. If we have given up ourselves to be Christ's soldiers, we must sit loose to this world; and though there is no remedy, but we must employ ourselves in the affairs of this life while we are here (we have something to do here), we must not entangle ourselves with those affairs, so as by them to be diverted and drawn aside from our duty to God and the great concerns of our Christianity. Those who will war the good warfare must sit loose to this world. That we may please him who hath chosen us to be soldiers. Observe, 1. The great care of a soldier should be to please his general; so the great care of a Christian should be to please Christ, to approve ourselves to him. The way to please him who hath chosen us to be soldiers is not to entangle ourselves with the affairs of this life, but to be free from such entanglements as would hinder us in our holy warfare. IV. He must see to it that in carrying on the spiritual warfare he went by rule, that he observed the laws of war ( v. 5 ): If a man strive for masteries, yet is he not crowned, except he strive lawfully. We are striving for mastery, to get the mastery of our lusts and corruptions, to excel in that which is good, but we cannot expect the prize unless we observe the laws. In doing that which is good we must take care that we do it in a right manner, that our good may not be evil spoken of. Observe here, 1. A Christian is to strive for masteries; he must aim at mastering his own lusts and corruptions. 2. Yet he must strive according to the laws given to him; he must strive lawfully. 3. Those who do so shall be crowned at last, after a complete victory is obtained. V. He must be willing to wait for a recompence ( v. 6 ): The husbandman that laboureth must be first partaker of the fruits. Or, as it should be read, The husbandman labouring first must partake of the fruits, as appears by comparing it with Jam. v. 7 . If we would be partakers of the fruits, we must labour; if we would gain the prize, we must run the race. And, further, we must first labour as the husbandman does, with diligence and patience, before we are partakers of the fruit; we must do the will of God, before we receive the promises, for which reason we have need of patience, Heb. x. 36 . The apostle further commends what he had said to the attention of Timothy, and expresses his desire and hope respecting him: Consider what I say, and the Lord give thee understanding in all things, v. 7 . Here, 1. Paul exhorts Timothy to consider those thing about which he admonished him. Timothy must be reminded to use his considering faculties about the things of God. Consideration is as necessary to a good conversation as to a sound conversion. 2. He prays for him: The Lord give thee understanding in all things. Observe, It is God who gives understanding. The most intelligent man needs more and more of this gift. If he who gave the revelation in the word does not give the understanding in the heart, we are nothing. Together with our prayers for others, that the Lord would give them understanding in all things, we must exhort and stir them up to consider what we say, for consideration is the way to understand, remember, and practise, what we hear or read.

Unless he labour first, he will reap no fruit.

The husbandman that laboureth. The margin is, " labouring first, must be partaker." The idea, according to the translation in the text, is, that there is a fitness or propriety (δει) that the man who cultivates the earth, should enjoy the fruits of his labour. See the same image explained 1Cor 9:10. But if this be the meaning here, it is not easy to see why the apostle introduces it. According to the marginal reading, the word ' first ' is introduced in connexion with the word labour --" labouring first, must be partaker." That is, it is a great law that the husbandman must work before he receives a harvest. This sense will accord with the purpose of the apostle. It was to remind Timothy that labour must precede reward; that if a man would reap, he must sow; that he could hope for no fruits, unless he toiled for them. The point was not that the husbandman would be the first one who would partake of the fruits; but that he must first labour before he obtained the reward. Thus understood, this would be an encouragement to Timothy to persevere in his toils, looking onward to the reward. The Greek will bear this construction, though it is not the most obvious one. (2) "that laboureth" "labouring first must be partaker"Ver