Category: 2 Timothy

Paul’s Final Words (4:9-22)

Neal Pollard

From what we just read, it is doubtless that these are Paul’s last, inspired words. The time of his departure is at hand and he is ready to be offered (7). He chooses to speak of 19 specific individuals from faithful coworkers to those who betrayed him to those who were spiritual enemies. While there are a few logistical matters mentioned by Paul, there is also a few notes of a time-sensitive or urgent nature as well as some very personal feelings. Let us look closer into Paul’s final words.

He expressed concern about people’s spiritual condition. He mentions Demas, who because he was “in love with this present world” had deserted Paul (10). Demas is a shortened form of Demetrius (Lea & Griffin, NAC, 252), leading some to speculate if he might be the man mentioned by John (3 John 12). We know he is favorably described earlier in Paul’s ministry, a fellow worker (Phile. 24) and one who sends greetings (Col. 4:14). There’s no mention of his buying into false teaching. We will never know what he left for, but we do know why he left. It is tragic. Alexander the coppersmith (14) is mentioned only as a spiritual enemy, first to last. He was likely the man mentioned in 1 Timothy 1:20, and the “blasphemy” has been thought by many (Fee and Spicq among them) to be that Alexander informed on Paul and caused his rearrest. Whatever his sin, he is immortalized in infamy here!

He expressed concern about people’s physical condition. As a man who had suffered so much physically (Gal. 4:13,15; 2 Cor. 11:23ff), he probably had empathy for those who suffered in this way (note his concern about Epaphroditus in Philippians 2:25-30). He expresses such concern here, writing about Trophimus whom he left ill at Miletus (20).  A man whose life intertwined with so many, whose list of co-workers is exhaustive, was going to, in his words, “rejoice with those who rejoice, and weep with those who weep” (Rom. 12:15).

He expressed interest in people’s spiritual service. The bulk of those he mentions, he seems to do so in connection with their faithful Christian activity. There is no reason to conclude other than that Crescens and Titus left Paul for missionary efforts (10). The same is true of Tychicus (12), Priscilla and Aquila (19), the household of Onesiphorus (19), Erastus (20), Eubulus (21), Pudens (21), Linus, Claudia, and all the brothers (21). These all appear to be faithful brothers and sisters, at work in their various fields of ministry. It says a lot about Paul, a man who was very interested in education (he wanted Timothy to bring him his books and parchments, 13), who had succeeded in business (Acts 18:3), and was a man who was widely-traveled and well-informed. But, what captured his greatest interest was kingdom matters. It’s what dominated his last recorded words.

He expressed personal concerns. It is easy to forget that such an extraordinary person as Paul was only human (In his words, “Who is weak without my being weak?”–2 Cor. 11:29). He is lonely, pleading with Timothy, “Do your best to come to me soon” (9). It is so much on his mind that he inserts it a second time at the very end of the letter: “Do your best to come before winter” (21; Did he hear rumors that he is about to executed?). He also longs to see John Mark again, whom he knows is useful for service once more (11). Perhaps he is feeling physical discomfort, being cold in the dank dungeon (13). But he had also felt alone in his times of spiritual trial, having no one with him when making his initial defense (16). Yet, overriding his personal concerns was his unshaken confidence in God’s providence and deliverance (16-18). He had experienced His rescue and knew that he would ultimately be brought safely into God’s heavenly kingdom!

Note Paul’s very last words: “The Lord be with your spirit. Grace be with you” (22). This draws me back to Paul’s first admonition in this letter (1:7). Paul reminds Timothy that God has not given us a spirit of timidity. Now, Paul prays that God would be with his spirit. What better encouragement than “grace”? How will any of us make it without spiritual strength and unmerited favor? 

It is suggested that Roman citizens were given the relatively compassionate execution of beheading, over in a moment. History says Paul met such a fate later in the year this epistle is written. Peter, a non-citizen, would have faced a more cruel fate. Sure enough, tradition says he was crucified as part of the same dragnet by Nero. In fact, history says he requested to be crucified upside down in deference to his Lord (Eusebius, Ecc. History, 3.1.2). Whatever the specifics, Paul leaves the stage of Scripture an accomplished apostle, a courageous Christian, and an influential servant of Christ. He lived and died “not ashamed.”

Our Message (4:1-8)

Neal Pollard

This was far and away the most preached text I heard in chapel with the preacher students at the Bear Valley Bible Institute. Students, teachers, and visiting speakers would often turn to this passage, and with good reason. It distills the life and work of a preacher as well as any paragraph in the biblical text. It is the charge of a condemned man, a baton being passed to a younger man to keep running with the urgent message of the gospel. To do so, Paul spotlights this all-important message. 

He mentions…

The Master of our message (1). Timothy appeals to the highest authority, God and Christ Jesus. He reminds him of three future, related events, all brought to pass by Jesus, that should motivate him to share the message. First, there’s the judgment at which time He will judge the living and the dead (cf. Acts 10:42; 1 Pet. 4:5). Second, there’s His appearing, which Scripture indicates as a precursor to the judgment (John 5:28-29; Rev. 1:7). In fact, Paul uses this language in the first letter (1 Tim. 6:14). There, Timothy was to keep up the good fight of faith, including “the good confession,” “until the appearing of our Lord Jesus Christ.” Third, there’s His kingdom. Here, this appears to refer to His reign and rule, which will be universally recognized and believed at His coming (Phil. 2:10-11; “If we endure, we will also reign with Him,” 2:12). This is a three-pronged reminder to Timothy about the author and the finisher of that charge to “preach the word.” 

The meat of our message (2). And, “the word” is the meat of that message. It’s the standard of sound words (1:13), “the word of God” (2:9), the trustworthy statement (2:11), “the word of truth” (2:15), and “our teaching” (4:15). It is not that gangrenous talk, like Hymenaeus and Philetus spouted (2:17). While it is tempting to appeal to human wisdom, popular philosophy, a sin-validating compromise (as is described in the next two verses), the only thing that will prepare people for the appearing of the King to judge the world is “the word.”

The manner of our message (2b). Are their guardrails for how to present the word? First, their must be mental preparation. Timothy is to be “ready,” which includes fixing his mind to and being attentive to the task–whether convenient or unfavorable (Paul says “εὐκαίρως ἀκαίρως”–EUKAIROS AKAIROS). The idea is whether with or without support, approval, or appreciation. Second, their must be tactical flexibility. Different occasions and challenges call for different styles. Sometimes, one must support their message with proof, evidence, and arguments to convince a doubting hearer. Sometimes, one must support their message with correction, command, and conviction to convince a hard-hearted hearer. Sometimes, one must support their message with encouragement, consolation, and comfort to comfort a struggling hearer. Third, their must be practical wisdom. Whatever approach one uses to support his message, it all must be done with self-restraint and with the goal of achieving the goal of instilling the word in the hearts of the hearers. This text harmonizes well with something Paul says early in his first letter: “But the goal of our instruction is love from a pure heart and a good conscience and a sincere faith” (1 Tim. 1:5). If we keep our motives and moral integrity right, our manner will be, too. 

The menace of our message (3-4). The basic challenge to preaching the pure word is some alternative message which appeals to the passions and desires of the hearers’ flesh. Paul warns of challenging times ahead when people will have a low threshold of pain for the truth, favoring fables instead. They will not endure, they will accumulate their own teachers, they will turn away from truth, and will wander after myths (3-4). While the deadly alternatives may change names and characteristics over time, it is a timeless concern. It amounts to an easier, self-serving, but destructive message. 

The ministry of our message (5).  Timothy’s work extended well beyond just lesson preparation. It involved mental preparation (“sober-minded”), practical endurance (“endure suffering”), soul-winning (“do the work of an evangelist”), and service (“fulfill your ministry”). What can penetrate hard hearts and reach struggling hearts? A man whose ministry supports and validates his message, who shows as well as says, and whose didactics is demonstrated by his deeds. Whether we are talking about men whose lives and livelihood revolve full-time around preaching or Christians who are striving to fulfill the Great Commission, character matters. We are to be what we tell others to be.

The meaning behind our message (6-8). Our message may impact our social lives, our mental health, our physical well-being, and our emotional stability, but it is first and foremost about preparing our souls for eternity. God’s Word has as its ultimate design getting us to heaven. Paul, the messenger, had gotten himself ready for eternity (6-8a). Yet, “all who love [Christ’s] appearing” would enjoy the same eternal fate! We share the word of God to prepare people for judgment and to fit everyone we can for “the crown of righteousness.” No effort or enterprise can compare with helping someone to be saved when Christ appears. 

As we cultivate relationships, mentoring and training people for various purposes, developing friendships, and building our homes, everything must be driven by our God-given message. His Word is what it all is about! We must faithfully live it and declare it, “in season and out of season!”

The Fuel For Fighting Faith (3:10-17)

Neal Pollard

What can help a Christian cope with “times of difficulty” (1)? How can one who desires to live a godly life in Christ deal with the reality that he “will be persecuted” (12)? How do we survive when surrounded by “evil people and impostors” proceeding “from bad to worse, deceiving and being deceived” (13)? Paul gives at least three weapons to wage this spiritual warfare.

Follow the right role models (10-11). Contrasted with the “lovers of self” who give in to just about any sin imaginable, Paul tells Timothy, “You, however, have followed my teaching, my conduct, my aim in life, my faith, my patience, my love, my steadfastness, my persecutions and sufferings that happened to me….” While Paul headlines this list with his teaching, equally important was how he put that teaching into practice. It was on display for Timothy to see and imitate. This includes his behavior, his goals, the source of his confidence, his character, and his endurance. Every aspect of Paul’s life was open for inspection, and Paul is not afraid for it to be examined. He had earlier encouraged Paul to be an example (1 Tim. 4:12), and he exemplified the exemplary life to this young man (cf. 2:2). When surrounded by so many worldly examples, we need a living pattern of righteous individuals set on serving God however difficult. My life has been blessed by godly men and women who have taught me that you don’t have to conform to worldly thinking and living, who are faithful even when faced with personal trials, obvious temptations, and even persecution. My aim should be to be that for those watching my own life. 

Trust the Lord’s power to rescue (11-13). Incredibly, this chained dungeon dweller who likely was swept up as part of a reprisal by Nero for the catastrophic fire on July 18, 64 AD, could look back at the past and say, “from them all the Lord rescued me” (11). That’s the past, but what about this grim future? Some of his last words are, “The Lord will rescue me from every evil deed, and will bring me safely to His heavenly kingdom” (4:18). History suggests that Paul, Peter, and as many as 900 other Christians were rounded up and summarily executed as scapegoats for the fire. It seems Paul senses the imminence of that action as we read chapter four. So, the rescue he had experienced was physical and spiritual, and the rescue he anticipated was spiritual and eternal. The longer we live in Christ, the more aware we are that the spiritual and eternal rescues are the only ones that ultimately matter. Persecution may stand between us and that (12), but we can trust the Lord’s power to rescue.

Continue in what you have learned and have firmly believed (14-17). Note the contrastive conjunction. Your translation has “but” (14), and here it serves an adversative function. In other words, it is setting a dramatic contrast between these evil impostors and Timothy. We see what fate awaits them due to their rejection of truth, “but as for you, continue in what you have learned and have firmly believed, knowing from whom you learned it” (14). Unlike the lovers of self, the always learning and never able to come to the truth, the evil men who deceive and are deceived, Timothy had a rock-solid spiritual foundation. It began with the biblical home training Timothy had since childhood (15), producing a wisdom leading to salvation in Christ. It was the God-breathed Scripture itself, profiting him, making him complete, and equipping him for every good work (16-17). If he remained ensconced and growing in that, his faith would survive every trial.

Knowing about Paul’s chains and having seen Paul abused, Timothy was naturally afraid and potentially ashamed (ch. 1). So, Paul helps him focus on resources that would help him conquer both. Look at God, His ambassadors, and His perfect Word. These are formidable enough to overcome any challenge we face! 

Times Of Difficulty (3:1-9)

Neal Pollard

The section of the letter that has ultimately been delineated as “chapter three” has two distinct parts. We might label the first part as “the problem” and the second part as “the solution.” Paul paints a pretty grim picture of what he describes as “times of difficulty” coming “in the last days” (1). While we may infer from Paul’s words that he is giving Timothy warning about an imminent return of Christ, we should remember that “in the New Testament the phrase refers to that entire time from the completion of Christ’s redemptive work until his return” (Lea and Griffin, NAC, 223). Peter quotes Joel 2:28-32 and applies it to the Christian Age. Note the plural “times,” and a historical retrospect reveals that there have been many times of difficulty since the first century. 

As those who seem to be living through one of these “times of difficulty,” we benefit from looking more closely at Paul’s warning to Timothy. 

The inevitability of these times (1). Paul wants Timothy to “understand” these times “will come.” Some will fall away from the faith (1 Tim. 4:1). They will not endure sound doctrine (2 Tim. 4:3). In each case, they exchange God’s truth for something they find more attractive. It is something that appeals to the flesh and appears to be a path of less resistance. Since the tendency to follow such a direction is always present, these times are going to repeatedly infiltrate cultures and societies. 

The evidence of these times (2-8). How can we identify these difficult times? Paul gives nineteen characteristic traits! This is reminiscent of the Gentile transgressions of Romans 1:18-32, the lusts of the flesh (Gal. 5:19-21), the “former manner of life” (Eph. 4:25-32), and the “things that are on the earth” (Col. 3:5-9). 

The seeming key to the entire list is the first mark mentioned by Paul. When one goes from being a “lover of God” (4) to being a lover of self (2), any behavior is possible. These sins range from love of pleasure (4) to hatred of others (2-3), not loving good (3) to being religious pretenders (5). There are guilty predators and guilty prey (6). Some of these sins involve aggression and attitude, but others self-indulgence. Taken together, they are mindsets, behaviors, and desires that are at odds with divine truth. To this end, Paul illustrates with two figures that Jewish tradition tell us were Egyptian sorcerers who opposed Moses’ power with their magic (cf. Ex. 7:11; we read of them by name in Targum Ps.-Jonathan 1.3; 7.2; in Pliny, Natural History, 30.1.11 so that “Paul’s reference to them would have presented no problem for the church at Ephesus…. Even though the names do not occur in the OT text, there is no reason to doubt the reliability of the Jewish tradition,” Knight, NIGTC, 435). Their root problem was the root problem of these “lovers of self,” being “men corrupted in mind” (8). 

Our world is consumed with a spirit of self-love in the sense that mankind is fueled by the desires of the flesh and mind (Eph. 2:3), crowding out what God commands and desires for us. When the creation acts contrary to the design of their creator, how could the times be anything other than difficult? We cannot change the entire world, but we can start by examining ourselves and helping others find God’s way–something Paul will discuss with Timothy next. 

The outcome of these times (8-9). It may seem like those submitting to love of self are prevailing, but Paul understands how this will turn out. He tells Timothy, “Avoid such people” (5). Why? First, their futility (7). They are always learning and never able to come to the truth. How like much of academia today, ever in research and never in resolution. Second, their ineligibility (8). By opposing the truth, one disqualifies themselves from all that God wants to give a person. Third, their debility (9). They will not make ultimate progress. The rotten fruit of self-driven desires will ultimately be seen by all, as it was with Jannes and Jombres. That may happen in this life, but even if it doesn’t it will be evident at the final judgment (1 Tim. 5:24-25). 

Being A God-Approved Worker (2:14-26)

Neal Pollard

The type of worker mentioned in this paragraph of the letter is not manual labor, but rather labor in God’s Word (15). Paul urges Timothy to do his best to be a workman not ashamed of his efforts, “rightly handling the word of truth.” To that end, Paul reveals impediments which hurt this goal and instructions for how to hit this goal. 

What does “bad work” look like? First, it is quarreling about words (14; cf. 23-24). They fight about “small points of interpretation” (Larson, Vol. 9, Holman, 286). ” They spend a lot of time talking and arguing about the Christian faith instead of living it” (Williams, 56). Second, it is irreverent babbling (16; “worldly empty chatter”). This would be doctrine that has no legitimate substance or value. It may also be expressed as “worthless (or, silly) discussions that show no reverence for God” (Arichea and Hatton, UBS, 207; cf. 1 Tim. 6:20). Third, it is “foolish, ignorant controversies” (23). As with irreverent babbling, Paul had warned Timothy about this in the first letter (6:4). Thomas Lea and Hayne Griffin say, “Paul was not prohibiting intelligent, probing theological discussion but useless wrangling over recondite questions that divide and confuse. We must cultivate a judgment that can distinguish between these options” (NAC, 220). Do we ever see quarreling, babbling, and controversy? We can always find it in the culture, as evidenced in our favorite news media outlets. We also find it with hobby-horse riding teachers, majoring in the minors and forever talking about their “same old, same old.”

What does “bad work” do? Paul gives several answers to this.  First, it does no good, but ruins the hearers (14). Second, it leads people into more and more ungodliness (16). Third, it upsets the faith of some (18). Fourth, it breeds quarrels (23). Jesus had taught in the Sermon on the Mount that we will know teachers by the fruit they produce (Mat. 7:15-20). Shoddy, superficial, and self-serving study is spiritually sickening for its students!

How does one become a “God-approved worker”? The short answer is “rightly handling the word of truth” (15). Such a one stands on God’s firm foundation (19). Such a one is a “vessel for honorable use” (20-21). Such a one guards his character by fleeing youthful passions and pursuing the things that characterize a pure heart (22). Such a one avoids the seedy approach of the “bad workers” already discussed (23). The epitome of such a worker is found in the last words of this paragraph: “And the Lord’s servant must not be quarrelsome but kind to everyone, able to teach, patiently enduring evil, correcting his opponents with gentleness. God may perhaps grant them repentance leading to a knowledge of the truth, and they may come to their senses and escape from the snare of the devil, after being captured by him to do his will” (24-26). Handling the word properly is not only a matter of study, which is vital, but is also a matter of demeanor and attitude. A man who intimately knows the word (“able to teach”) should be kind, patient, and gentle. 

You see a harsh, impatient, and mean-spirited teacher of Scripture, and what you have before you is disapproved by God and is a destructive worker. Paul wants Timothy convicted of the importance of internalizing the word, then aptly demonstrating it in his life. What a challenge to any of us who teach, preach, and seek to fulfill the Great Commission in our daily lives! 

Be Strengthened By Grace (2:1-13)

Neal Pollard

Notice the endurance imagery that fills this section of the letter. Not only does Paul begin by exhorting him to be strong in Christ, but he uses a series of analogies speaking of its importance. Timothy is to be strong like a soldier (3-4), an athlete (5), and a hard-working farmer (6). He is to endure (9-13), to suffer (3,9), and even die with him if it comes to that (11). Paul is definitely not painting an unrealistically soft picture of discipleship. In the chapter, he gives three examples of righteous individuals who experience suffering–Christ (8), himself (9), and the faithful elect (10-13).

Try to imagine how Timothy must have felt. His mentor and teacher, whom he accompanied on his second and third missionary journeys (Acts 16-20), who sent him to Corinth (1 Cor. 4:17) and Thessalonica (1 Th. 3:2), who intended to send him to Philippi (Phil. 2:19), and with whom cowrote multiple of Paul’s epistles (2 Cor., Phil., Col., and 2 Th.), was now “in chains”–a less than veiled reference to a dungeon imprisonment (9; cf. 1:16). After addressing Timothy’s timidity in the first chapter, he exhorts him to be strong. How? Through divine resources. 

• Grace (1). 
• The entrusted word (2). 
• The fellowship of suffering (3). 
• Divine understanding (7).
• The memory of Jesus (8).
• The unchained word (9).
• Salvation (10).
• Eternal glory (10).
• Christ’s proven character (11-13). 

Paul makes the point that these resources are available and do good to those who make use of them. But even if one refuses to do so, it does not change the reality and power of them. However, if one rejects them, he is only hurting himself. “If we deny Him, He will deny us” (12). But, Paul urges his child in the faith with what is sometimes thought to be an early Christian hymn–the words contained in verses 11-13. It makes the list of “trustworthy sayings” passed along by Paul to Timothy in these two letters (cf. 1 Tim. 1:15; 3:1; 4:9). If Timothy trusts Paul and those sayings, he would have access to the strength God and Paul want him to have. But can’t you imagine how difficult it was, under the circumstances? It would take Timothy “leaning on the everlasting arms!”

“To Timothy…” (1:1-18)

Neal Pollard

Paul begins this very personal correspondence, as already noted, in a way almost identical to his first epistle (1-2). He appeals to his authority, an apt reminder to young Timothy that this is more than fatherly advice. This is “from God the Father and the Lord Jesus Christ” (2). It is the affectionate guidance to a “beloved child” (2). The words are draped in grace, mercy, and peace (2). The words, though filled with love, are sobering and constitute an older man, days numbered, who is fighting for the faith and faithfulness of a young Christian whose faith is under fire. To begin the letter, Paul focuses on the young man, Timothy.

He Acknowledges Timothy’s Tears (3-4). I don’t know about you, but Paul is the kind of man I want praying for me. I know prayer warriors today who tell me they pray for me, and who knows the benefits I reap from that. Paul was not only fervent and faithful in prayer, but he was thoughtful in prayer. Imagine someone so familiar with your life and who cares so much about you that they are mindful of your tears when they approach God’s throne for you. This had to touch Timothy’s heart. Beyond the praying, though, Paul’s mindfulness of Timothy’s sorrow made him long to see his spiritual son, and he tells him so.

He Commends Timothy’s Trust (5). Faith fueled Timothy’s service. It was indeed an inherited faith. There’s nothing wrong with such a faith, so long as we graduate from it to adopt our own faith. Timothy had righteous role models in his life, a godly grandmother and mother. Faith lived in them first, then was instilled in him. The tears testify to the kind of faith Paul sees it to be–a sincere faith. While Paul is paying a compliment, it is also a challenge. He would need to grow and deepen that faith in light of the trials ahead. Paul will mention faith seven more times after this greeting (1:13; 2:18,22; 3:8,10,15; 4:7). 

He Addresses Timothy’s Timidity (6-7). Building upon both their relationship and specific strengths in Timothy’s spiritual life, Paul challenges Timothy to be bold and courageous in his faith. He admonishes him to do something (“fan into flame the gift of God”) based on something God has done (“gave us a spirit not of fear but of power and love and self-control”). How could Timothy face and fight his fears? Utilize God’s power, garnered through prayer, Bible study, faith, and courageous conduct. Embrace God’s love, looking back at Calvary, looking at his present blessings, and looking ahead to the hope of heaven. Exercise self-control, overcoming the desire to give up or step back.

He Warns Against Timothy’s Temptation (8-12). Timothy must have been losing this battle, as Paul warns him not to be ashamed of the gospel (cf. Rom. 1:16) or of those, like Paul, who are fearlessly sharing it (8). Those next words must have left Timothy cold–“share in suffering for the gospel.” Nobody in their right mind wants to suffer. What would aid Timothy’s fight against the temptation to be ashamed? The power (8), provision (“saved us,”9, and “abolished death and brought life and immortality,” 10), privileges (“called us,” 9), and purpose (9) given by God would help Timothy conquer, if he embraced them. Paul also points to himself and his unswerving faith to inspire his protege. We often sing his words, don’t we? “I know whom I have believed, and I am convinced that he is able to guard until that day what has been entrusted to me” (12). This is why Paul wasn’t ashamed. His conviction killed his cowardice. His trust trumped his timidity. He wanted the same for young Timothy. 

He Provides Timothy’s Template (13-18). Tangibly, how could Timothy do this?  He had a fixed, objective pattern (13). What he mentions here, he will mention again in 2 Timothy 2:2. This pattern consisted of the things heard and seen from Paul, who got it from God. Second, had the Spirit of God within him (14). Third, he had negative examples to show him how not to behave (15). Finally, he had an incredibly positive example to imitate (16-18). Onesiphorus is undoubtedly an example for Timothy. Timothy was ashamed (8). Paul was not ashamed (12). Onesiphorus was not ashamed (16) in a place and circumstance where embarrassment and avoidance was powerfully tempting. While many have concluded from how Paul words this that Onesiphorus had recently died, this is at best conjecture. Lenski gives a series of compelling arguments against this belief (773). 

Along with God’s word, God’s worker is offered up for Timothy’s consideration. He stood with Paul, an unpopular decision for such a “notorious criminal.” He refreshed Paul, indicating provision of some sort (food, water, clothes?)(Mat. 25:34-40). He searched for Paul, indicating a willingness to go to trouble for Paul and tenaciously stick with the task until accomplished. He rendered service, which Timothy knew well though Paul does not elaborate on what it was. Only Luke is listed in addition to Onesiphorus as a friend indeed to an otherwise friendless, abandoned soldier of Christ. Paul wants Timothy added to that list. 

When the spiritual going gets tough, we are tempted to withdraw from the battlefield. Paul’s words are applicable to us, too. We need to grow our faith and we have the same resources this young man did. May our anthem be Paul’s, “I know whom I have believed, and am persuaded that He is able, to keep that which I’ve committed unto Him against that day.”

https://preacherpollard.com/2015/03/23/when-my-flame-flickers/: 2 Timothy: “Not Ashamed” (II)

Introduction

Neal Pollard

It is remarkable how similar these two letters begin in the first two verses of both. Arichea and Hatton lay out this comparison:

1 Timothy	2 Timothy
Paul	Paul
an apostle of Christ Jesus	an apostle of Christ Jesus
by command of God our Savior	by the will of God
and of Christ our hope	according to the promise of
	the life which is in Christ Jesus
To Timothy	To Timothy
my true child in the faith	my beloved child
grace, mercy, and peace	Grace, mercy, and peace
from God the Father	from God the Father
and Christ Jesus our Lord	and Christ Jesus our Lord.

Paul seems to write this letter with no hope of emancipation but rather an anticipation of an imminent departure (2 Tim. 4:6-8). While his view of death was no doubt unchanged from his oft-quoted words in Philippians 1:21-24, we still get a glimpse of his humanity as he considers those who had harmed him (4:14), who had abandoned him (1:15; 4:10), who were disappointing him (1:8), and who had come through for him (1:16-18; 4:11). At some point in his intensifying trials, he had stood totally alone (4:16). 

So, this letter is contemplative but also urgent. As a man who seems to know his days are numbered and short, Paul wants Timothy to stand in the gap (cf. Ezek. 22:30). He is a prisoner of the Lord and he’s suffering (1:8). In fact, the compound imperative, συγκακοπαθέω (sugkakopatheo) means to “suffer together with someone” (BDAG, 951). 

Unlike 1 Timothy, full of instructions on how the church should be organized and how Timothy should serve in preaching, this letter is much more personal. Lenski astutely observes, “It is Paul’s last will and testament for Timothy, his great legacy for the rest of Timothy’s life. In the shadow of death Paul lays the work into Timothy’s hands so that he might carry it forward as his worthy successor in the field where God shall place this beloved assistant of his” (739). 

Be on the lookout for the following key words: (1) a heavy emphasis on on the members of the Godhead, (2) faith (14 times), (3) know (10 times), (4) teach (8 times), (5) work (8 times), (6) love (7 times), (7) truth (6 times), and (8) suffer (6 times). He wants his spiritual son to be solid in doctrine, strong in belief, morality, and practice, and stedfast to the end. As we study together, we will see his specific words that benefit not only the young preacher at Ephesus but anyone trying to live a faithful Christian life.