2 Timothy 2:3,4

Accept your share in suffering like a fine soldier of Christ Jesus. No soldier who is on active service entangles himself in ordinary civilian business; he lays aside such things, so that by good service he may please the commander who has enrolled him in his army.

The picture of man as a soldier and life as a campaign is one which the Romans and the Greeks knew well. "To live," said Seneca, "is to be a soldier" (Seneca: Epistles 96: 5). "The life of every man, said Epictetus, "is a kind of campaign, and a campaign which is long and varied" (Epictetus: Discourses, 3, 24, 34). Paul took this picture and applied it to all Christians, but specially to the leaders and outstanding servants of the Church. He urges Timothy to fight a fine campaign (1 Timothy 1:18). He calls Archippus, in whose house a Church met, our fellow soldier (Philemon 1:2). He calls Epaphroditus, the messenger of the Philippian Church, "my fellow soldier", (Php_2:25). Clearly Paul saw in the life of the soldier a picture of the life of the Christian. What then were the qualities of the soldier which Paul would have repeated in the Christian life?

(i) The soldier's service must be a concentrated service. Once a man has enlisted on a campaign he can no longer involve himself in the ordinary daily business of life and living; he must concentrate on his service as a soldier. The Roman code of Theodosius said: "We forbid men engaged on military service to engage in civilian occupations." A soldier is a soldier and nothing else; the Christian must concentrate on his Christianity. That does not mean that he must engage on no worldly task or business. He must still live in this world, and he must still make a living; but it does mean that he must use whatever task he is engaged upon to demonstrate his Christianity.

(ii) The soldier is conditioned to obedience. The early training of a soldier is designed to make him unquestioningly obey the word of command. There may come a time when such instinctive obedience will save his life and the lives of others. There is a sense in which it is no part of the soldier's duty "to know the reason why." Involved as he is in the midst of the battle, he cannot see the over-all picture. The decisions he must leave to the commander who sees the whole field. The first Christian duty is obedience to the voice of God, and acceptance even of that which he cannot understand.

(iii) The soldier is conditioned to sacrifice. A. J. Gossip tells how, as a chaplain in the 1914-18 war, he was going up the line for the first time. War and blood, and wounds and death were new to him. On his way he saw by the roadside, left behind after the battle, the body of a young kilted Highlander. Oddly, perhaps, there flashed into his mind the words of Christ: "This is my body broken for you." The Christian must ever be ready to sacrifice himself, his wishes and his fortune, for God and for his fellow-men.

(iv) The soldier is conditioned to loyalty. When the Roman soldier joined the army he took the sacramentum, the oath of loyalty to his emperor. Someone records a conversation between Marshal Foch and an officer in the 1914-18 war. "You must not retire, said Foch, "you must hold on at all costs." "Then, said the officer aghast, "that means we must all die." And Foch answered: "Precisely!" The soldier's supreme virtue is that he is faithful unto death. The Christian too must be loyal to Jesus Christ, through all the chances and the changes of life, down even to the gates of death.

THE ATHLETE OF CHRIST (2 Timothy 2:5)

2:5 And if anyone engages in an athletic contest, he does not win the crown unless he observes the rules of the game.

Paul has just used the picture of the soldier to represent the Christian, and now he uses two other pictures--those of the athlete and of the toiling husbandman. He uses the same three pictures close together in 1 Corinthians 9:6-7; 1 Corinthians 9:24-27.

Paul says that the athlete does not win the crown of victory unless he observes the rules of the contest. There is a very interesting point in the Greek here which is difficult to bring out in translation. The King James Version speaks of striving lawfully. The Greek is athlein (G118) nomimos (G3545). In fact that is the Greek phrase which was used by the later writers to describe a professional as opposed to an amateur athlete. The man who strove nomimos (G3545) was the man who concentrated everything on his struggle. His struggle was not just a spare-time thing, as it might be for an amateur; it was a whole-time dedication of his life to excellence in the contest which he had chosen. Here then we have the same idea as in Paul's picture of the Christian as a soldier. A Christian's life must be concentrated upon his Christianity just as a professional athlete's life is concentrated upon his chosen contest. The spare-time Christian is a contradiction in terms; a man's whole life should be an endeavor to live out his Christianity. What then are the characteristics of the athlete which are in Paul's mind?

(i) The athlete is a man under discipline and self-denial. He must keep to his schedule of training and let nothing interfere with it. There will be days when he would like to drop his training and relax his discipline; but he must not do so. There will be pleasures and indulgences he would like to allow himself; but he must refuse them. The athlete who would excel knows that he must let nothing interfere with that standard of physical fitness which he has set himself. There must be discipline in the Christian life. There are times when the easy way is very attractive; there are times when the right thing is the hard thing; there are times when we are tempted to relax our standards. The Christian must train himself never to relax in the life-long attempt to make his soul pure and strong.

(ii) The athlete is a man who observes the rules. After the discipline and the rules of the training, there come the contest and the rules of the contest. An athlete cannot win unless he plays the game. The Christian, too, is often brought into contest with his fellow-men. He must defend his faith; he must seek to convince and to persuade; he will have to argue and to debate. He must do so by the Christian rules. No matter how hot the argument, he must never forget his courtesy. He must never be anything else but honest about his own position and fair to that of his opponent. The odium theologicum, the hatred of theologians, has become a byword. There is often no bitterness like religious bitterness. But the real Christian knows that the supreme rule of the Christian life is love, and he will carry that love into every debate in which he is engaged.

THE TOILER OF CHRIST (2 Timothy 2:6-7)