2 TIMOTHY

John Koessler

Author and Date. Paul wrote the second letter to Timothy expecting to be put to death before long (2Tm 4:6–8). He must have penned it shortly before he was beheaded in Rome in AD 67. The letter is ascribed to Paul, but critical scholars argue that its language does not reflect the vocabulary and themes of the apostle’s other writings. They also argue that the letter’s emphasis on the importance of preserving apostolic tradition better suits a later stage in the church’s life (cf. 2Tm 1:13; 2:2, 11–13).

Some of these differences can be explained by the nature of the problems addressed in the letter (see the introduction to 1 Timothy). They might also be traced to Paul’s use of an amanuensis (scribe) to record this letter. According to 2Tm 4:11, Luke had remained with him during these final days of imprisonment. Polycarp (c. AD 70–160) and Clement of Rome (c. AD 90–100) seem to have been familiar with the Pastoral Epistles, and Irenaeus (writing between c. AD 175 and 195) explicitly identified Paul as their author.

This letter reveals a few additional details about Timothy. We know from Acts that he was "the son of a Jewish woman who was a believer" (Ac 16:1). In 2Tm 1:5 we learn the name of his mother and grandmother and discover that they were both women of "sincere faith."

Themes. Paul’s second letter to Timothy gives us a view of the apostle’s concerns as he neared the end of his ministry. One of the distinctive features of 2 Timothy is its personal nature. Many of the themes that appear in 1 Timothy and Titus are repeated here, but in this letter they appear through the lens of Paul’s suffering. There is no record of Paul’s execution in the book of Acts, which ends with his confinement in Rome some five years earlier (AD 60–62). This letter is the closest record of an account of Paul’s last days. The tone of 2 Timothy is somber, but not despairing. Most of Paul’s companions have gone, some because they have deserted him, others for the sake of ministry. Winter is approaching, and the apostle has asked Timothy to pick up a few personal items and bring his former colleague John Mark to him as soon as possible (2Tm 4:9–13). Paul’s tone expressed urgency because he wanted Timothy to reach him in time, not because he was concerned for his own comfort, though the cloak he requested probably would have been used to keep him warm in his cell.

The apostle reflected upon the circumstances that led to his arrest. Alexander the coppersmith, who may be the same one who was "handed over to Satan" in 1Tm 1:20, did Paul "much harm" (2Tm 4:14). Although the apostle gave no further details, the language could suggest that Alexander was the one who delivered him over to the authorities. He warned Timothy to be on his guard against this man.

Paul also looked into the future and saw the threat of apostasy on the horizon. The things Paul experienced and the dangers Timothy would face were only a foretaste of the "difficult times" yet to come (2Tm 3:1). Of special concern was the growing influence of false teachers on the church (2Tm 3:6). No doubt Timothy was already well aware of this danger, coming from Ephesus. Paul had warned the church leaders at Ephesus that after his departure "savage wolves" would infiltrate the church "not sparing the flock" (Ac 20:29).

Background. One important feature of 2 Timothy is the clear indication it provides of the early church’s view of Scripture. Some have criticized the doctrine of verbal inspiration, claiming that it was an innovation developed in the context of 19th-century doctrinal disputes. However, 2Tm 3:16 declares all Scripture to be "inspired" (lit., God-breathed), one of the Bible’s most important statements about the nature of the Scriptures.

Theologian B. B. Warfield was correct when he noted that such language indicates that the Scriptures are a "divine product" (B. B. Warfield, The Inspiration and Authority of the Bible [Phillipsburg: Presbyterian and Reformed, 1948], 153). Their power does not stem from God stirring the hearts of the writers to pen meaningful but fallible words. Nor should we think of them as mere human words that God somehow elevates in the act of preaching. The words of Scripture are God’s Word, the words breathed out by God.

This does not necessarily mean they were given by means of dictation (cf. Lk 1:3), but that all Scripture should be regarded as God’s truth. As such, it is true in fact as well as in principle. All that Scripture says happened did happen just as the text declares. This, in itself, has important implications for the question of authorship. If the biblical text asserts that Paul wrote this letter to Timothy, when in reality he did not, then it cannot be God’s Word.

1:1–2. Paul identified himself as an authorized messenger of Christ. This was not an elected office, but an appointment that came by the will of God. Paul was a messenger of life in Christ Jesus. Elsewhere Paul described Timothy as a fellow worker, brother, and servant (Rm 16:21; 2Co 1:1; Php 1:1; 1Th 3:2). Here he called him his dearly loved son (lit., "child") (v. 2).

1:3–7. Paul characterized his devotion to God as service (cf. Ac 24:14). This heritage of worship was passed down to Paul by his forefathers. Paul’s devotion to Christ was consistent with the true faith of his ancestors. Verse 4 may shed some light on the content of the petitions mentioned in the previous verse. They expressed Paul’s longing for renewed fellowship with Timothy. Perhaps Paul prayed for his own release from prison or for a visit from Timothy. Timothy’s spiritual heritage resulted in a sincere faith (v. 5) that Paul described as an indwelling faith. Similar language is used to speak of the Holy Spirit in v. 14 and of "the word of Christ" in Col 3:16. The gift (v. 6) probably refers to Timothy’s ministry (cf. 1Tm 4:14). The Holy Spirit’s presence does not relieve us of responsibility to be diligent in the exercise of our gifts. Timothy struggled with a natural timidity (v. 7). Yet the dynamic of the Holy Spirit was more than enough to compensate. The Spirit supplies the power to love God and others as well as the strength to control ourselves.

1:8–14. Paul’s imprisonment contributed to Timothy’s reluctance, sparking fear of retaliation. The testimony of our Lord (v. 8) is the gospel. To be ashamed of the gospel is to be ashamed of Christ. Those who come to Christ do so because the Father has called them. This holy calling (v. 9) is based upon God’s own purpose and grace. Jesus Christ is the ultimate manifestation of divine grace (v. 10). Immortality is one facet of the life that comes to those who are in Christ. Elsewhere Paul identifies immortality as a characteristic of resurrection life (1Co 15:42, 50, 53, 54). Preacher, apostle, and teacher (v. 11) are related but not identical terms. While not all who preached and taught were apostles, the ministry of the Word was an essential aspect of the apostolic role (Ac 6:2; cf. 1Co 12:29). Commentators differ over the nature of what Paul mentioned he had entrusted to God (v. 12). Some think this refers to Paul’s salvation. Others see it as a reference to the gospel or to Paul’s ministry. But what is entrusted in this verse belongs to Paul rather than God, indicating that it refers to his life or ministry. The apostle’s teaching set the standard for Timothy both in terms of its content and communication (v. 13). The same is true for all who teach. Apostolic doctrine provides the outline, Jesus Christ supplies the ethos. Possession of the truth is a sacred trust. God’s servant must rely on the help of the Holy Spirit who dwells in us (v. 14). Indwelling indicates control.

1:15–18. It is unclear when these events took place. Paul’s troubles in Asia Minor are mentioned in Ac 19 and 2Co 1:8. Ephesus was the most prominent city in this region. Phygelus and Hermogenes are not mentioned elsewhere in Scripture. Onesiphorus (v. 16) had become acquainted with Paul in Ephesus. He supported the apostle’s ministry by providing hospitality. The reference to the house of Onesiphorus many indicate that he was a person of means with many servants. Onesiphorus showed kindness to Paul by searching for him in Rome (v. 17). This is in marked contrast with those who abandoned the apostle in Asia (v. 15). The apostle prays that Onesiphorus will be rewarded for the kindness he showed in Ephesus (v. 18). The use of that day here and in v. 12 indicates its futurity. Because it refers to a time when the church is delivered from all threats (v. 12) and rewards for faithfulness are handed out by the Lord (v. 18), the best understanding is that it refers to the time immediately following the rapture of the Church.

2:1–2. God’s grace is a source of power to those who have experienced it. Grace will enable Timothy to fulfill his ministry. Paul’s use of the imperative implies human responsibility. This is not the grace of salvation but of God’s enabling power (cf. 2Co 12:9). Timothy exercised a stewardship of the truth he had received. Paul’s emphasis on the public nature of his instruction may be a deliberate contrast with those false teachers who claimed to possess secret knowledge.

2:3–4. Timothy was called to suffer as well as to teach. This is a reiteration of the command in 2Tm 1:8. The military analogy was a favorite of the apostle’s (1Co 9:7; Php 2:25; Phm 2). Military service restricts one’s personal liberty. Similarly, the primary interest of those who minister for Christ must not be everyday affairs (lit., "the concerns of this life").

2:5–10. Paul also compared serving Christ to the rigor of an athletic competition (v. 5). Both Christ’s servant and the athlete must abide by the rules. Labor for Christ is like the effort of the hard-working farmer (v. 6) who expects to reap a harvest. This metaphor emphasizes the expectation of those who serve. These analogies provide the motivation to do as Paul commanded. Paul promised that Jesus Himself will supply insight (v. 7). This very brief summary of the gospel (v. 8) highlights the deity of Christ when it describes Him as risen from the dead. His royal office as the Messiah of Israel is implied in the description descendant of David (lit., "of the seed of David"). Paul saw a joyful irony in his personal circumstances (v. 9). His confinement did not hinder the liberty of the gospel (cf. Eph 6:20; Php 1:13). Paul used the language of election to refer to groups and individuals (Rm 8:33; Eph 1:4; Col 3:12; 1Th 1:4; Rm 16:13). Those who fall into this category receive salvation and glory through Christ. Paul had the appropriate balance in his view of God’s sovereignty and his evangelistic endeavors. He realized that even those predestined for salvation nevertheless had to hear the gospel to be saved, and God ordains that the witness of believers is the means for unbelievers to hear and believe.

2:11–13. This trustworthy statement (v. 11), which may come from an early hymn or confessional statement, emphasizes the believer’s union with Christ. Union with Christ is a motive for enduring suffering and even death. Verse 12 echoes the words of Christ, who promised a throne to His disciples (Mt 19:28; Lk 22:30). He warned that He would deny those who deny Him. God will be true to His word. He will fulfill all His promises and make good His threats. Paul’s primary emphasis is on God’s faithfulness to save, but God also will be faithful to judge the unbelievers who deny Him (see the comments on Mt 10:32–33).

2:14–19. The basic command of this verse is to remind the church of these things (v. 14). In particular, Timothy must warn the church of the danger of obscure disputes about words (cf. the comments on 1Tm 1:3–11; 4:7). Paul emphasized the accountability of the laborer. He described the nature of the work as handling the word of truth (v. 15). This language conveys the idea of sound exposition or orthodoxy. The apostle’s warning in v. 14 pertains to profane and empty words (v. 16). The only advances to be made by these false teachers will be in the realm of ungodliness. False teaching has a corrosive affect, spreading through the church once it has been introduced. Hymenaeus (v. 17) is mentioned in 1Tm 1:20 as having been excommunicated along with Alexander. Philetus is mentioned only here. Their error involved the doctrine of the resurrection (v. 18). By saying that the resurrection had already taken place, they denied a future bodily resurrection. They may also have denied Christ’s bodily resurrection (cf. 1Co 15:12–19). The solid foundation of God’s truth (2Tm 2:19) is contrasted with that laid by the false teaching of Hymenaeus and Philetus. This inscription emphasizes the security and the responsibility of those who belong to Christ.

2:20–26. Vessels of wood and earthenware (v. 20) were used for common purposes. These vessels provided Paul with an analogy for the false teachers and those who embrace their doctrine (cf. Rm 9:21). Those who turn away from false doctrine correspond to vessels of honor (v. 21). By framing this as a condition (if anyone cleanses himself), Paul implied that it may be possible for some who have been taken in by false teaching to consecrate themselves to the truth. Sexual temptation (v. 22) is only one dimension of youthful lusts. The alternatives (righteousness, faith, love and peace) are not automatic. They must be continuously pursued if they are to be attained.

The doctrine of false teachers was not only speculative; it was also combative (v. 23). Timothy must avoid foolish and ignorant debates with his opponents. In Ti 3:9 "foolish controversies" are linked with genealogies and disputes about the law. Such disputes give the appearance of knowledge but are ignorant (lit., "stupid" or "uneducated"). As the Lord’s bond-servant (v. 24) Timothy must reflect God’s kindness and patience when responding to those who reject him. Able to teach emphasizes disposition as much as it does skill (cf. 1Tm 3:3; Ti 1:7). It is possible to teach the right things in the wrong way (2Tm 2:25). Repentance, however, is not the result of human persuasion. It is a gift from God. These two images, one who has temporarily lost his senses, and someone who has been ensnared in a trap (v. 26), capture the cognitive and spiritual challenges posed by false teaching. The mind must be addressed, but the root problem is spiritual.

3:1–9. The advance of false doctrine is a mark of the last days (v. 1), a period of time that began at Christ’s first coming and culminates with His return. None of the vices in this list (v. 2) is unique to the end times, but these vices increase in scope and intensity as the final days draw near (cf. Rm 1:29–31). Unloving (v. 3) refers especially to a lack of affection in the context of family. Irreconcilable refers to those who will not make a treaty. Malicious gossips slandered like the devil (lit., "devilish"). Those who are brutal savage others like animals. Paul traced the downward spiral of humanity into sin to a rejection of God (v. 4; cf. Rm 1:23–25). Those Paul described in v. 5 have repudiated the source of true holiness. Power is synonymous with "reality" (cf. 1Co 4:19–20). The Holy Spirit is the key to such power (Ac 1:8; Rm 15:13; Eph 3:16), and the religion espoused and practiced by the false teachers was wanting in respect to the transforming power of the Spirit that is available through the true gospel.

The false teachers described were spiritual predators who targeted susceptible women (v. 6). The Greek term translated weak women may refer particularly to those who were wealthy and at leisure. False teachers hoped to enrich themselves off their support, and these women, beset by their sins, would grasp at any teaching that offered an escape from their bondage, even if it was false teaching. Those victimized by these teachers (v. 7) were devoted students who never came to the knowledge of the truth. Their root problem was spiritual. Jannes and Jambres (v. 8) were the names Jewish tradition (cf. CD 5:17–19) assigned to the magicians in Pharaoh’s court (Ex 7:11). Paul describes the false teachers as depraved rebels who have been rejected by God. Despite the inroads false teaching had made in the church, its advances were temporary (2Ti 3:9). The false teachers are compared to Jannes and Jambres, suggesting that they share the same folly of preaching a weak and ineffective message.

3:10–17. Followed in v. 10 can mean to "investigate," "follow closely," and even "imitate." Timothy had done all these and was the antithesis of the false teachers. During his first missionary journey (v. 11) Paul fled from Iconium and was left for dead at Lystra. After he returned to Antioch, false teachers came from Jerusalem and taught that circumcision was necessary for salvation (Ac 14–15). The emphasis in v. 12 echoes the theme of Paul’s exhortation to the churches in Lystra, Iconium, and Antioch (Ac 14:22). Evil men and impostors (v. 13) are probably not two separate categories, but two descriptions of the same people. The term impostor is used only here in the NT, but in Classical Greek it referred to a magician or wizard. This fits the reference to Jannes and Jambres in v. 8. Both traits were characteristics of the false teachers. There is an ironic parallel to v. 9 in this verse. Paul’s command in v. 14 is based on the character of Timothy’s teachers and the reliability of Scripture. That he began with the relational dimension of Timothy’s experience is significant. Timothy’s training started in the home (cf. 1:5). From childhood (v. 15) is literally "from infancy" and can describe a child of nursing age. Who first introduced Timothy to Christ is unknown, but his mother and grandmother introduced him to the Scriptures, which became the gateway to Christ.

The Scriptures are inspired (lit., "God-breathed") and as such are God’s Word. This implies inerrancy in both historical fact and in doctrine. Charles Ryrie defines biblical inspiration this way: "God carried men along so that they wrote His message in the Bible" (Charles Ryrie, Basic Theology [Wheaton: Victor, 1987], 71). God superintended the writing of Scripture by his Spirit without blotting out the human author’s personality, style, or vocabulary. Yet the result was the Word of God. For evidence that the verse should not be translated "Every inspired Scripture is also profitable" (NEB; see Daniel B. Wallace, The Basics of New Testament Syntax [Grand Rapids, MI: Zondervan, 2000], 139). Scripture can be used to instruct those who believe, reprove those who do not, and correct those who have been led astray. Teaching refers to the doctrinal dimension of the ministry of instruction. The three words that follow this term focus on the practical application of Scripture. Reproof is one of a group of words that are related to refutation or conviction. It is complemented by correction and training which refer to the positive alternative. Correction implies restoration of the fallen to a previous wholesome state. Training is more proactive and involves instructing all believers in righteousness. Scripture is more than adequate to prepare Timothy to face the challenge posed by false teachers. It will also equip him for life, enabling Timothy to be proficient in good works. The root of the Greek term that is translated equipped refers to making something become useful, suitable, or appropriate. Scripture supplies the believer with all the information needed to live the life God expects from those who belong to Him.

4:1–5. Possession of God’s Word comes with accountability. The encouragement of the preceding verses prompted Paul to remind Timothy of the stewardship that comes with such a gift. The description of Christ as judge (v. 1) and references to His appearing and His kingdom remind Timothy that he will be accountable for this charge. The primary command of v. 2 is to preach the word. Reproof, rebuke, exhortation, instruction, and the declaration of the gospel (see v. 5) are all aspects of this work. Paul’s earlier promise that the false teachers would not prevail (vv. 9 and 13) does not leave room for complacency (v. 3). The apostle foresees a time when sound (lit., "healthy") doctrine will not be tolerated. Preachers are accountable to God for what they teach; the church is accountable for how it hears. Those who only want to have their ears tickled are complicit in the work of false teachers. The verb that is translated be sober (v. 5) originally meant "to abstain from wine," but has a broader reference here. Timothy must keep his head, brace himself for hardship, and proclaim Christ.

4:6–7. Paul’s death was imminent, but the sacrifice had already begun. Drink offerings were a common feature of Jewish and pagan sacrifices (cf. Nm 15:5; 28:7, 14), while departure was a familiar euphemism for death. Paul changed his metaphor to underscore the struggle and reward that accompany ministry (v. 7). It was a good fight, not because of the goal, but because of the manner in which it had been executed (cf. 2:5; 1Co 9:27). Righteousness is the crown given by the righteous Judge (v. 8), and is the hope of all who look forward to Christ’s appearing.

4:9–15. The apostle’s final letter concludes with a poignant appeal to Timothy to come soon (v. 9). This note of urgency is explained by Paul’s impending execution and his sudden separation from his companions in ministry. Demas (v. 10) was a deserter and may have been the same person referred to in Col 4:14 and Phm 24. Crescens and Titus left for more noble reasons. Nevertheless, Paul was not completely isolated—Luke had remained (v. 11). The request that Timothy bring Mark is significant in light of the context. Mark had abandoned Paul and Barnabas in Pamphylia on the first missionary journey (Ac 13:13), an action that eventually led to a major split between Paul and Barnabas (Ac 15:38–39). Tychicus (v. 12) was one of Paul’s trusted emissaries and may have been the bearer of this letter (Ac 20:4; Eph 6:21; Ti 3:12). Paul considered him "our beloved brother and faithful servant and fellow bond-servant in the Lord" (Col 4:7). The cloak (v. 13) would have been for personal comfort (cf. v. 21) while the books were for study. He expected Timothy to have enough time to make the trip. The apostle sensed his impending death but knew it would not come immediately. An Alexander (v. 14) is mentioned in connection with the riot in Ephesus (Ac 19:33), but it does not seem likely that he is the same one mentioned here. Paul did specify the harm Alexander did but expected God to redress the wrong. Paul’s grievance against Alexander was ministry-related rather than personal. He vigorously opposed (v. 15) the apostle’s message. Some suggest that Alexander was responsible for Paul’s arrest, but this is not certain. Whatever he did, Alexander was powerful enough to be a threat to Timothy.

4:16–18. Scholars are divided about when this defense took place (v. 16). In view of the context, it seems best to connect it with his imprisonment at the time this letter was written, and first refers to the initial, investigative part of a two-part trial. In praying that it not be counted against those who deserted him at the trial, Paul echoed the gracious sentiment expressed by Stephen, whose martyrdom the apostle witnessed (Ac 7:59–8:1). The contents of v. 17 also resemble the experience of Stephen (Ac 7:55–56). However, Paul’s reference to deliverance out of the lion’s mouth is metaphorical for deliverance from those who would have harmed him (it is impossible to identify who they might be in this connection), and suggests that it is an allusion to Dn 6:7–24. Paul expected God to deliver him, even in death (v. 18). This is not an expectation of release from prison but of preservation through final suffering. It is significant that Paul did not yet see himself as having entered the heavenly kingdom.

4:19–22. The apostle concluded this letter, as he did several others, with a list of personal greetings. Prisca and Aquila were partners in labor as well as in ministry with him in Corinth (Ac 18:2–3; cf. their presence in Rome, Rm 16:3). Onesiphorus brought aid to Paul during his imprisonment (1:17). Erastus (v. 20) accompanied Timothy to Macedonia while Paul remained in Asia during Paul’s third missionary journey (Ac 19:22). Trophimus was from Ephesus and was the inadvertent cause of the riot there (Ac 21:29). This list of greetings (v. 21) is puzzling, in view of Paul’s earlier statement that all had deserted him and that only Luke was with him (vv. 11 and 16). Perhaps Paul was referring to his missionary companions in v. 11, but to local believers here. Paul’s last recorded words, appropriately enough, are a benediction (v. 22). The assurance of God’s presence and the promise of His grace mark the themes of Paul’s life and his preaching. The apostle’s final thought was not for himself but for others.

Hiebert, D. Edmond. Second Timothy. The Expositor’s Bible Commentary. Chicago: Moody, 2001.

Moule, H. C. G. The Second Epistle to Timothy. Grand Rapids, MI: Baker, 1952.

Stott, John R. W. The Message of 2 Timothy. The Bible Speaks Today. Downers Grove, IL: InterVarsity, 1984.

Warfield, Benjamin Breckinridge. The Inspiration and Authority of the Bible. Phillipsburg, NJ: Presbyterian and Reformed, 1948.