Within three years after his release from his Roman imprisonment, Paul was arrested and taken back to Rome. The cause of his arrest is unknown. Some have suggested that Nero blamed the burning of Rome upon the Christians since they believed and taught a destruction of the world by fire (cf. 2 Peter 3:10–14). Since Paul was known to Nero as one of the leaders of this new religion, he was naturally apprehended. Others feel that Alexander the coppersmith brought formal charges against the apostle either at Ephesus or at Rome (2 Tim. 4:14). If this is the same Alexander mentioned elsewhere (Acts 19:33; 1 Tim. 1:20), then he may have been a Judaizer, a false teacher of the law, whom Paul severely disciplined. In his anger toward Paul, he may have stirred up old charges of political insurrection against the apostle. The place of arrest is also unknown, perhaps Nicopolis or Troas. The latter is a good possibility since he left important personal possessions (cloak, books, parchments; 4:13) in that city. If he underwent a quick, hostile seizure in Troas, then it is very likely that he was rushed off to Rome without an opportunity to contact his friends or to gather his things.

Before he wrote this Epistle, Paul had already given one defense of his theological and political position in the Roman court (4:16). By that time many of his associates had already left him for good purposes or had deserted him (4:10–12; cf. 4:16). No verdict was reached at this first trial, but Paul knew that his martyrdom was imminent (4:17; cf. 4:6–8).

Out of a concern for Timothy and a desire to see him before his death, Paul wrote to his young associate who was probably still at Ephesus to rejoin him at Rome. Thus, this book was Paul’s last, written from a Roman prison shortly before his martyrdom (a.d. 64–67).

In this communication Paul wanted to encourage Timothy not to be afraid but to discharge unashamedly his ministry (1:1–18); to exhort him to suffer for Christ, not to deny Him (2:1–13); to charge the Ephesian congregation not to be divisive (2:14–26); to inform Timothy about the moral character of the coming apostates (3:1–5); to cause him to turn away from such apostate teachers (3:5–9); to present to him Paul’s own example of stedfastness in the midst of persecutions (3:10–13); to recommend that he continue to develop spiritual maturity based upon the Scriptures (3:14–17); to charge him to preach the Word of God in spite of men’s desires for religious novelty (4:1–4); to urge him to complete his ministry (4:5); to inform Timothy of his imminent martyrdom (4:6–8); to ask Timothy to come to Rome, bringing Mark and his personal possessions (4:9–13); to warn him about Alexander (4:14–15); to inform him about the results of the first trial (4:16–18); to send greetings to some of his friends at Ephesus (4:19–20); and to send greetings to Timothy from the brethren at Rome (4:21–22).

The second chapter contains a series of metaphors that describes the ideal Christian. Paul either identified Timothy with these or else wanted his associate to manifest these qualities. They are: sonship, which shows intimate relationship between two believers (2:1); strength, or spiritual fortitude (2:1); teacher (2:2); soldier (2:3); athlete (2:5); husbandman (2:6); sufferer (2:9–13); student, or workman of God (2:15); separatist (2:16, 22–23); a vessel of honor (2:20–21); and a servant (2:24).

The classic statement on the divine origin and purpose of Scripture is found in this book:

The italicized words are the English translation of only three Greek words pasa graphe theopneustos. All Scripture is literally "God-breathed" or "breathed out by God." This does not mean that God breathed into the writings of men and thus they became Scripture; rather, at the moment of writing, the words composed by men were the actual words of God. Since God is truth, He only speaks the truth; thus the Scripture as God’s written word is true, inerrant, and authoritative. Since God is living, His Word is living; the Scriptures thus have life-giving and life-edifying properties. They are profitable for the reproof of doctrinal error, for the correction of moral imperfection, and for the positive teaching of doctrinal and moral truths.

In this book Paul used the expression "in Christ Jesus" in seven distinctive contexts. In Him there is the promise of life (1:1); God’s purpose and grace given to us before the world began (1:9); faith and love (1:13); grace that supplies strength (2:1); salvation (2:10); persecution for godly living (3:12); and salvation through faith (3:15).

The book of course contains Paul’s evaluation of his ministry and the classic contemplation of his imminent death:

Paul had already presented his body to Christ to live for Him (Rom. 12:1); now he was willing to make the double sacrifice by presenting his body to die for Him (4:6; cf. Phil. 2:17). He looked upon death not as the end but as a departure from earth to be with Christ in heaven (4:6; cf. Phil. 1:23). Earlier he had written that he had not yet achieved the full purpose for which Christ had saved him (Phil. 3:12–14), but now he saw his ministry as completed. For him there were no regrets, only an expectation of reward.

Salutation (1:1–2)

Conclusion (4:19–22)

After his greeting, Paul stated that he was praying for Timothy constantly, desiring to see him and to relieve him of his sorrow over Paul’s seizure. It is very plausible that Timothy witnessed Paul’s sudden arrest at Ephesus and that he was prevented from accompanying the apostle to Rome (1:4; cf. 1:15, 18; 4:14–15). Paul then used Timothy’s family spiritual heritage as a reminder and encouragement to stir up his spiritual gift or ministry of teaching that Paul had authoritatively imparted unto him. Timothy was apparently fearful of his life (and Paul’s), so Paul explained that the Holy Spirit does not produce anxiety, but stability within the believer’s life. He charged Timothy not to be ashamed of the ministry or of Paul, but to be involved in persecutions because of God’s eternal purpose which was being worked out in their lives. A Christian need not fear death, because Christ destroyed death through His resurrection. Paul then expressed three major convictions of his life: "I am appointed"; "I am not ashamed"; "I am persuaded." Following his example, Paul challenged Timothy to hold fast the truth and to keep or guard his ministry. This was especially important since the defection in the province of Asia (where Timothy was) was intense. Paul then cited the family of Onesiphorus who ministered to Paul’s needs and who was not ashamed of Paul’s imprisonment either at Ephesus or in Rome.

Paul continued to encourage his young associate with a series of directives: be strong (2:1); commit (2:2); endure hardness (2:3); consider (2:7); remember (2:8); put them in remembrance (2:14); study (2:15); shun (2:16); flee (2:22); follow (2:22); and avoid (2:23). He wanted Timothy to continue his multiplication ministry of teaching, to endure the difficulties of the ministry, not to get involved in the worldly ways of making a living, to strive for excellence in his ministry and to endure suffering for the spiritual benefit of others. He wanted Timothy to avoid profitless discussions (2:14–16), to avoid the sinful practices that doctrinal perversions produce (2:17–19), to be pure in doctrine and life (2:20–22), and to express such qualities as the servant of the Lord that would attract the deceived to the Lord (2:23–26).

Paul reminded Timothy that conditions both in the world and in the church would deteriorate. He then listed twenty characteristics of the apostates (3:2–5). Timothy was to withdraw from such people because these were the types who perverted local churches and who resisted the genuine spokesmen for God (3:5–9). Paul then admonished him to follow the apostle’s example (set forth in nine ways), to live godly, and to suffer persecutions at the hands of evil men.

He wanted Timothy both to continue in the Word and to preach it (3:14; 4:2). The reasons for doing so were numerous: the character of Paul as his teacher (3:14); the ability of Scripture to prepare men for salvation (3:15); the authority of the Word (3:16a); the necessity of the Word to a mature life (3:16b–17); the evaluation of his ministry at the judgment seat of Christ (4:1); and the tendency of men to prefer religious novelty (4:3–4). In a series of commands, Paul finally charged his associate to complete his ministry: preach, be instant, reprove, rebuke, exhort, watch, endure, do, and make full proof of his ministry. The reason was clear: Paul’s ministry was over; therefore, Timothy had to take over (4:6–8).

Paul then charged Timothy to come to Rome. This would require an act of love and spiritual courage. Paul then mentioned that only Luke was with him; others either had defected (Demas) or had been sent by Paul to various cities (Tychicus). He wanted Timothy to bring Mark, his cloak, parchments, and his books when he came. He then warned him about Alexander and informed him of the results of the first trial. He concluded by sending greetings and by pronouncing a benediction.