THE EPISTLE OF 2 TIMOTHY

Using a Theme-based Approach

to Identify Literary Structures

with Sermon Outlines

January 2023 Edition

By Gary H. Everett
All Scripture quotations in English are taken from the Authorized Version (King
James Version) unless otherwise noted. Some words have been emphasized by the
author of this commentary using bold or italics.

The Crucifixion image on the book cover was created by the author’s daughter
Victoria Everett in 2012.

© Gary H. Everett, 1981-2023

All rights reserved. No part of this work may be reproduced, stored in a retrieval
system, or transmitted in any form or by any means, electronic or mechanical,
including photocopying, recording, without prior written permission from the
author or publisher. The exception would be brief quotations in reviews for the
purpose of marketing this book.
 Dedication

To my loving wife Menchu,

And our precious children, Elisabeth, Victoria, Michael, and Kate,
Who have chosen to travel with me along
This journey of faith in Jesus Christ

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 The Three-Tiered Thematic Scheme Shaping the Theological Framework of
the Epistle of 2 Timothy by Its Foundational, Structural, and Imperative

Foundational Theme – Divine Service is Accomplished within the Structure

of the Ecclesiastical Order of the New Testament Church

And I thank Christ Jesus our Lord, who hath enabled me, for
that he counted me faithful, putting me into the ministry.
1 Timothy 1:12

Structural Theme – God Established the Ecclesiastical Order of the

New Testament Church upon the Five-Fold Ministry Gifts:
The Role of the Evangelist is to Edify the Church
by Preaching the Gospel

And he gave some, apostles; and some, prophets; and some, evangelists; and some,
pastors and teachers; For the perfecting of the saints, for the work
of the ministry, for the edifying of the body of Christ.
Ephesians 4:11-12

But watch thou in all things, endure afflictions, do the work of an evangelist,
make full proof of thy ministry.
2 Timothy 4:1-2, 5

Imperative Theme – The Evangelist Preaches the Gospel by Patiently

Reproving, Rebuking, and Exhorting Others

I charge thee therefore before God, and the Lord Jesus Christ, who shall
judge the quick and the dead at his appearing and his kingdom;
Preach the word; be instant in season, out of season; reprove,
rebuke, exhort with all longsuffering and doctrine.
2 Timothy 4:1-2

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 (Harris Stephen Land 1902-1965)
Preaching at a Family Reunion,
Deer Point Lake, Bay County, Florida

Preach the word; be instant in season, out of season;

reprove, rebuke, exhort with all longsuffering and doctrine.
2 Timothy 4:2

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 ABBREVIATIONS 1

AMP The Amplified Bible. La Habra, California: The

Lockman Foundation, c1987. Logos.

ANF The Ante-Nicene Fathers: Translations of the Writings

of the Fathers Down to A.D. 325, 10 vols. American ed.
Eds. Alexander Roberts, James Donaldson, and A.
Cleveland Cox. Edinburgh: T. & T. Clark; Grand
Rapids, Michigan: William B. Eerdmans Publishing
Company; Oak Harbor, WA: Logos Research Systems,
1997. Logos.

ASV American Standard Version. Oak Harbor, WA: Logos

Research Systems, Inc., c1901, 1995. Logos.

BAGD Arndt, William F., F. Wilber Gingrich, Frederick

William Danker, and Walter Bauer. A Greek-English
Lexicon of the New Testament and Other Early
Christian Literature, 3rd edition. Chicago: University
of Chicago Press, c1957, 2000. Logos.

CEV The Holy Bible: The Contemporary English Version.

Nashville: Thomas Nelson, 1995. Logos.

CSB Christian Standard Bible. Nashville, Tenn: Holman

Bible Publishers, 2017. Logos.

Darby Darby, John Nelson. The Holy Scriptures: A New

Translation from the Original Languages. Oak Harbor:
Logos Research Systems, 1996. Logos.

DR Douay-Rheims Bible: The Holy Bible, Translated from

the Latin Vulgate. Bellingham, WA: Logos Bible
Software, 2009. Logos.

1
Abbreviations for the books of the Holy Bible are taken from Patrick H. Alexander, John F.
Kutsko, James D. Ernest, Shirley Decker-Lucke, and David L. Petersen, eds., The SBL Handbook of
Style for Ancient Near Eastern, Biblical, and Early Christian Studies (Peabody, Mass: Hendrickson
Publishers, Inc., 1999), 73-74.

vii
ESV The Holy Bible: English Standard Version. Wheaton,
Ill: Standard Bible Society, 2001. Logos.

EvQ Evangelical Quarterly

GE Montanari, Franco. The Brill Dictionary of Ancient

Greek. Eds. Madeleine Goh and Chad Schroeder.
Leiden; Boston: Brill, 2015.

Geneva Bible Geneva Bible. Geneva: Rovland Hall. 1560. Logos.

GNB The Holy Bible: The Good News Translation, second

edition. New York: American Bible Society, 1992.
Logos.

Goodspeed Goodspeed, Edgar, J. The New Testament: An American

Translation. Chicago, Illinois: The University of
Chicago Press, c1923, 1946.

GCS Die griechishen christlichen Schriftsteller der ersten

drei Jahrhunderte. Leipzig: Hinrichs, Berlin: Akademie
Verlag, 1897-.

GW GOD'S WORD Translation. Grand Rapids: Baker

Publishing Group, 1995. Logos.

HCSB The Holy Bible: Holman Christian Standard Version.

Nashville, Tenn: Holman Bible Publishers, 2009.
Logos.

ISV International Standard Version. Yorba Linda, CA: ISV

Foundation, 2011. Logos.

JBL Journal of Biblical Literature

Josephus Josephus, Flavius. The Works of Josephus: Complete

and Unabridged. Trans. William Whiston. Peabody,
Mass: Hendrickson, 1987. Logos.

KJV The Holy Bible: King James Version, electronic Edition

of the 1900 Authorized Version. Bellingham, WA:
Logos Research Systems, Inc., 2009. Logos.

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NABRE New American Bible, revised edition, (Washington, DC:
The United States Conference of Catholic Bishops,
2011. Logos.

LEB The Lexham English Bible, fourth edition. Eds. Harris,

W. Hall, III, Elliot Ritzema, Rick Brannan, Douglas
Mangum, John Dunham, Jeffrey A. Reimer, and Micah
Wiergnga. Bellingham, WA: Lexham Press, 2013.
Logos.

LSJ Liddell, Henry George, and Robert Scott. A Greek-

English Lexicon. Oxford: Clarendon Press, 1996.
Logos.

LXX Septuaginta: With morphology. Ed. Alfred Rahlfs.

Stuttgart: Deutsche Bibelgesellschaft, c1979, 1996.
Logos.

Message Peterson. Eugene H. The Message: The Bible in

Contemporary Language. Colorado Springs, Colorado:
Navpress, 2005. Logos.

Moffatt Moffatt, James. A New Translation of the Bible

containing the Old and New Testaments. New York:
Harper & Row. 1954.

NAB The New American Bible: Translated from the original

languages with critical use of all the ancient sources
and the revised New Testament. Washington, D.C.:
Confraternity of Christian Doctrine. Board of Trustees,
Catholic Church. National Conference of Catholic
Bishops, & United States Catholic Conference.
Administrative Board, 1996, c1986. Logos.

NABRE New American Bible, revised edition, (Washington, DC:

The United States Conference of Catholic Bishops,
2011. Logos.

NASB New American Standard Bible: 1995 Update Edition.

LaHabra, CA: The Lockman Foundation, 1995. Logos.

NCV The Everyday Bible: New Century Version. Nashville,

Tennessee: Thomas Nelson, Inc., 2005. Logos.

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NEB The New English Bible. New York: Oxford University
Press; Cambridge University Press, 1970. Logos.

NET The NET Bible, first edition. Richardson, Texas:

Biblical Studies Press, c1996, 2006. Logos.

NKJV Spirit Filled Life Bible: New King James Version. Ed.
Jack W. Hayford. Nashville, Tennessee: Thomas
Nelson Publishers, c1991.

NIV New International Version of the Holy Bible. Grand

Rapids, Michigan: Zondervan Bible Publishers, 2001.
Logos.

NJB The New Jerusalem Bible. New York: Doubleday,

1985. Logos.

NLT Holy Bible: New Living Translation. 2nd ed. Wheaton,

Illinois: Tyndale House Publishers, 2004. Logos.

NPNF 1 A Select Library of Nicene and Post-Nicene Fathers of

the Christian Church, 14 vols. Eds. Henry Wace and
Philip Schaff. Edinburgh: T. & T. Clark; Grand Rapids,
Michigan: William B. Eerdmans Publishing Company;
Oak Harbor, WA: Logos Research Systems, 1997.
Logos.

NPNF 2 A Select Library of Nicene and Post-Nicene Fathers of

the Christian Church, Second Series, 14 vols. Eds.
Henry Wace and Philip Schaff. Edinburgh: T. & T.
Clark; Grand Rapids, Michigan: William B. Eerdmans
Publishing Company; Oak Harbor, WA: Logos
Research Systems, 1997. Logos.

NRSV The Holy Bible: New Revised Standard Version.

Nashville, TN: Thomas Nelson Publishers, 1989.
Logos.

PG Jacques Paul Migne, Scripturae Sacrae Cursus

Completus, Patrologia Graeca, 161 vols. Parisiis:
Excudebat Migne, 1857-66.

PGL Lampe, G. W. H., ed. A Patristic Greek Lexicon.

Oxford: The Clarendon Press, 1961. Logos.

x
PL Jacques Paul Migne, Scripturae Sacrae Cursus
Completus, Patrologia Latina, 221 vols. Parisiis:
Excudebat Migne, 1844-55.

Rotherham Rotherham, Joseph Bryant. The Emphasized Bible; A

New Translation, 4 vols. Cincinnati, Ohio: The
Standard Publishing Company, 1897.

RSV The Revised Standard Version. Oak Harbor, WA:

Logos Research Systems, Inc., 1971. Logos.

Strong Strong, James. The New Strong's Dictionary of Hebrew

and Greek Words. Nashville: Thomas Nelson, c1996,
1997. Logos.

TCNT The Twentieth Century New Testament, revised edition.

New York: Fleming H. Revell Company, 1904.

TDNT Kittle, Gerhard and Gerhard Friedrich, eds. Theological

Dictionary of the New Testament, 10 vols. Translated
by Geoffrey W. Bromiley. Grand Rapids, Michigan:
Eerdmans, 1964-c1976. Logos.

TR (Textus Receptus) Scrivener, F. H. A. Η ΚΑΙΝΗ ΔΙΑΘΗΚΗ. NOVUM

TESTAMENTUM. Cantabrigiae, Deighton: Bell et Soc;
Londini: Whittaker et Soc, 1877.

TWOT Harris, R. Laird, Gleason L. Archer, Jr., and Bruce K

Waltke. Theological Workbook of the Old Testament.
Chicago: Moody Press, 1999, c1980. Logos.

Weymouth Weymouth, Richard Francis. The New Testament in

Modern Speech: An Idiomatic Translation into
Everyday English from the Text of “The Resultant
Greek Testament”. Ed. Ernest Hampden-Cook.
London: James Clarke and Co., 1908.

Wycliffe Wycliffe, John. The Holy Bible, containing the Old and
New Testaments, with the Apocryphal Books, in the
Earliest English Versions Made from the Latin Vulgate
by John Wycliffe and His Followers, 4 vols. Eds. Josiah
Forshall and Frederic Madden. Oxford: The Oxford
University Press, 1850. Logos.

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YLT Young, Robert. The Holy Bible, containing the Old and
New Covenants, Literally and Idiomatically Translated
out of the Original Languages. Edinburgh: A. Fullarton
& Company, 1863.

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 CONTENTS

PREFACE ......................................................................................................... xiv

INTRODUCTION TO THE EPISTLE OF 2 TIMOTHY ...................................... 1
HISTORICAL SETTING .............................................................................. 11
I. The Cultural and Historical Background ................................................ 12
II. The Authorship and Canonicity ............................................................ 18
III. The Date and Place of Writing ............................................................. 39
IV. The Recipient ...................................................................................... 49
LITERARY STYLE (GENRE) ...................................................................... 51
I. The Genre and Characteristics of the Book............................................. 52
II. The Occasion ........................................................................................ 55
III. The Purpose ........................................................................................ 58
THEOLOGICAL FRAMEWORK ................................................................. 67
I. The Thematic Scheme ............................................................................ 68
II. The Literary Structure........................................................................... 88
III. Outline of the Literary Structure .........................................................111
THE text, EXEGESIS, AND COMMENTS ......................................................114
APPENDIX 1: CENTRAL IDEAS FOR SERMON PREPARATION ...............273
APPENDIX 2: THEMATIC SCHEME OF THE OLD TESTAMENT ..............282
APPENDIX 3: THEMATIC SCHEME OF THE NEW TESTAMENT..............283
BIBLIOGRAPHY .............................................................................................284

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 PREFACE

This Bible commentary is a portion of my on-going personal Bible studies that

began as a seminary student when I was a young man. In this preface, I would like
to tell you how these study notes developed and pray a blessing upon those who
take the time to read these notes.

How These Study Notes Developed in My Life. As a child of God, I can testify to
the transforming power of the Holy Scriptures. It is to this Great Book of God’s
plan of redemption for mankind that I humble myself by acknowledging my
weaknesses and reverencing its divine power to transform my frail life marked
with sins and failures. I would not want to tell you all of the sins that I have
committed; for I am too ashamed, and they have been washed away through the
blood of the Lamb; but I do want to tell you about the Saviour who reached down
and lifted me up and holds me each day lest I stumble again. Therefore, what
words am I worthy to utter, except what the Word of God says about our
redemption; for there is none other name given among men whereby we must be
saved, but in the name of Jesus Christ our Blessed Redeemer. To Him be all the
glory forever and ever. Amen.

Therefore, in this preface, I would like to discuss briefly my personal salvation

experience and desire to study God’s Word, an encounter with the divine nature of
God’s Word, the decision to record personal insights into God’s Word, the cost of
dedicating oneself to the study of God’s Word, and the goal of recording my study
notes on God’s Word.

My Personal Salvation Experience and Desire to Study God’s Word. The pursuit
of understanding the Scriptures has been an amazing journey for me, as it should
be for anyone. On Sunday morning, March 28, 1965, our pastor, Brother Frank H.
Morgan, gave the altar call at Hiland Park Baptist Church, Panama City, Florida
after preaching from the text of John 3:7 and 3:16. I tugged on my mom’s sleeve
asking her permission to walk the aisle to be saved. I still remember the tears of
emotion standing in front of everyone as he asked me questions about my decision.
I began to make my first efforts along this journey by listening to the preacher’s
sermons.

Again, in June 1979, fresh out of college, I sat on the steps of this same church one
late summer night to rededicate my life to Jesus Christ as Lord and Saviour,
sorrowful and repentant of my sins. I walked the aisle the next Sunday to make this

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commitment public. At the age of twenty-one, this sincere commitment gave me a
clearer direction along this journey as I began to read the Bible consistently for the
first time. Seeing my desire to serve the Lord, my dear pastor Robert E. Strickland
counselled me to attend Bible school. Driven by a passion to understand the
Scriptures, I followed his counsel and attended a Bible seminary to pursue my
studies with all diligence.

An Encounter with the Divine Nature of God’s Word. In my first years as a Bible
student on the campus of Southwestern Baptist Theological Seminary in Fort
Worth, Texas (1980-83), I had a brief encounter with the Scriptures that would
forever change my way of approaching God’s Word. During a devotional time in
the book of Isaiah between classes and studies, His precious Word seemed to come
alive off the pages of my Bible, vibrating the very life of God into my spirit,
opening these pages up as divine revelation far beyond my natural understanding.
In the midst of much academic seminary studies, this event assured me of the
divine, supernatural power of God’s Word to speak to me, transform me, and to
meet every need in my daily lives while engaging in the academic aspect of the
Holy Bible. In other words, I learned to value both the academic side of Bible
study as well as the personal, devotional side of seeking a personal walk with the
Lord. Since then, I have endeavored as much as possible to allow the Scriptures to
speak to me unhindered by preconceived theological, cultural, denominational, or
experiential views, so that God’s Word could be “the pure milk of the Word” that
God provided to nourish souls of His children (1 Pet 2:2). As our hearts are pure
before Him, His Word appears in its purest form to us, and it is able to minister to
us in a powerful, life changing way, strengthening us and guiding in our daily walk
with the Lord and Saviour Jesus Christ. Jesus describes this pureness of heart in
Matthew 6:22, “The light of the body is the eye: if therefore thine eye be single,
thy whole body shall be full of light.” His disciples struggled with understanding
Jesus’s teachings during His public ministry. Mark describes their struggles to
understand as a hardness of heart, saying, “For they considered not the miracle of
the loaves: for their heart was hardened.” (Mark 6:52) Solomon reflects this divine
truth when he writes, “A scorner seeketh wisdom, and findeth it not: but
knowledge is easy unto him that understandeth.” (Prov 14:6) Dwight L. Moody
made a similar statement, saying, “I believe that God reveals His deeper truths to
the eye of faith. Those who come to the Bible in a devotional spirit, seeking to
know more of God and His will regarding us, are the most blessed.” 2 Thus, a pure
heart before God is the key to understanding the Holy Scriptures.

A second key to understanding the Scriptures is the baptism of the Holy Spirit with
the evidence of speaking in tongues. This is a real experience subsequent to being
born again that transforms the life of a believer and enhances his/her understanding
of the Scriptures as testified throughout the book of Acts. After this experience, the

2
Dwight L. Moody, “How to Study the Bible,” These Times 75.12 (1 November 1966): 24.

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Scriptures began to come alive in me and fellowship with the Holy Spirit became
real. This experience protected me from making an allegiance to my church
denomination organization and its church creed. Instead, I made an allegiance to
the Lord and promised Him that I was willing to believe whatever the Bible taught.
With this prayer, the Lord began to bring people into my life with deeper insights
into the Word of God. Thus, the baptism of the Holy Spirit is another key to
understanding the Holy Scriptures.

The Decision to Record My Personal Insights into God’s Word. As a young

Christian and seminary student, I developed the habit of sharing my personal
insights in the Scriptures with fellow seminary students. One of these students
(Carry Newman) suggested that I write down these insights. His comment touched
me as a profound word from the Lord. I took this advice and have been writing
down notes ever since. For the first few years (1981-83), I took notes on scattered
passages of Scriptures and stacked these papers together in a folder. While
pastoring a few years later (1983-88), I arranged these study notes in the order of
the books of the Bible because of their volume of size and clipped them into large
notebooks. I carried these notebooks with me for the next eighteen years (1981-
99), until I had gathered four notebooks on verse-by-verse comments and one
notebook on topical studies, plus several notebooks on parsing of Hebrew and
Greek words, as well as one notebook that I called “Inspiration,” where I
organized personal song, poems, dreams, and words from the Lord. While in the
mission field in Africa (1999), I hired the typing of these written notes into a
computer format. As I began to edit these verse-by-verse notes on my computer
over a two-year period, I realized for the first time that these study notes were
taking the shape of a commentary on the Bible. I did not begin writing with this
intent; I just want to be faithful to write down insights into God’s Word so that I
would not forget them, and so that I could refer to them later.

Because of a seminary education, I developed a theological framework within my

mind to sort through the biblical theology and ideas that we hear every day. I am
able to sort these ideas and hang them on theological pegs in my mind and later
incorporate them in my study notes in an organized manner. I can listen to a
sermon or teaching and glean something from them that has enough value to
record into my study notes. This practice is similar to an experience I had as a
college student at the University of Florida, Gainesville, Florida (1975-79). With
an interest in archeology, I visited a site near Panama City Beach that has been
inhabited by Native American Indians. During this visit, I collected several
handfuls of broken pottery and proudly put them into a bag. I took this collection
to college and showed it to one of my professors who taught archeology. After
spreading them out on a table for him to see, he quickly sorted them into groups
and briefly explained the common characteristics of each group based upon their
shapes and artistic patterns. His skills impressed me because I was unable to see
and think the way he was able to do. I had possessed this pottery for a while, but I
was unable to sort them and understand their meaning. Because this professor had

xvi
an education in this field of study, he viewed them differently than me. He was
able to sort them into groups and understand a part of Native American Indian
history from this pile of broken pottery, while I was content with just carrying
around a pile of pieces. In a similar manner, many Christians carry around a bag of
theological ideas gleaned from a pastor’s sermons. Just like this professor’s
training in archeology, my theological education also involved years of grueling
academic studies, although it seemed at the time to conflict with my devotional
time with the Lord. However, these studies have paid off because I am able to sort
through a “bag” of theological ideas encountered each day and see it at a deeper
level than the average church member. When I encounter biblical teachings, I
either dismiss them or I record them for further studies. If I sit down to study a
particular topic, I am able to place it into my study notes in an organize manner. In
this way, I have gained much exegetical insight into verses of the Bible, often
returning years later to further develop and improve on these comments.

Another advantage given to me by the grace of God is the decision as a young man
in 1983 to step out of the denominational church structures and serve the Lord
without these labels. If I had pursued a career within a particular denomination, I
would be tempted to serve in the ministry as a career rather than a divine calling. I
would have been tempted to adopt church creeds to please men rather than God.
Although it has been more difficult to serve the Lord without the security of
denominational structure, I have experienced the freedom to explore theological
ideas without the fear of retribution from the regulations of such institutions. This
has given me the freedom to read God’s Word without the filter and restraints of
such pressures. However, I do respect denominational churches, and I love to
worship the Lord in any these churches. I simply do not want to be restricted by
the traditions that develop within such structures. Although I grew up as a
Southern Baptist in the southern United States, I have endeavored to let God’s
Word determine my theology while being appreciative of a rich heritage in the
Christian faith.

The Cost and Dedicating Oneself to the Study of God’s Word. Anyone who
dedicates himself to the study of God’s Holy Word encounters one of the greatest
collections of treasures ever known to mankind. Having spent much of my life
reading and commenting on the Holy Scriptures, I have found it increasingly
exciting as the years go by. I wake up with fresh insights in the Scriptures, eager to
open God’s Word. I go through the day thinking about and searching for the
treasures of God’s Word; and I lie down and meditate upon the Scriptures.
Although someone who endeavors to deliver the treasures of God’s Word to
mankind deserves the best that life offers, this is not always what happens. He or
she should be honored with palaces as their homes, and with royal libraries
housing every possible resource for studies because of the priceless treasures they
have discovered. He should be transported on private airplanes and driven in the
finest cars with a motorcade as an escort. He should be fed the finest food. For
those who sacrifice the most for their Saviour Jesus Christ, missionaries should be

xvii
fully financed, and given frequent furloughs; pastors and teachers and evangelists
and prophets should be given frequent sabbaticals and the greatest salaries in their
respective economies. Unfortunately, many men and women of God who minister
the Gospel would fall into pride and sin with such fleshly luxuries, so God give us
the grace to serve Him amidst life’s hardships as well as prosperity. I do not look
down upon any minister of the Gospel who lives a prosperous life as long as they
manage it with humble, biblical principles. For all of us, we must wait until heaven
for our true rewards. Although deserving of the best, many men and women who
serve the Lord find resistance from the world, and particularly from religious
communities, as Jesus says in Matthew 23:34, “Wherefore, behold, I send unto you
prophets, and wise men, and scribes: and some of them ye shall kill and crucify;
and some of them shall ye scourge in your synagogues, and persecute them from
city to city.” Paul makes a similar statement in Hebrews 11:36-38, “And others
had trial of cruel mockings and scourgings, yea, moreover of bonds and
imprisonment: They were stoned, they were sawn asunder, were tempted, were
slain with the sword: they wandered about in sheepskins and goatskins; being
destitute, afflicted, tormented; (Of whom the world was not worthy:) they
wandered in deserts, and in mountains, and in dens and caves of the earth.”
However, we accept our persecutions for Christ’s sake with joy and gladness of
heart. In the midst of the cares of this world, the decision to take the time to study
God’s Word and teach it to others has come at a great cost and sacrifice for myself
and many others. For example, going overseas to work in the mission field cost me
everything. However, the price one pays is worth the sacrifice.

The Goal of Recording My Study Notes on God’s Word. As I continued to write, I

realized that what we know about our past is based largely upon what men
recorded in writing in the centuries past. In other words, men of ancient times still
impact the world today because they chose to write down their thoughts.
Therefore, I asked myself how far into the future can I reach? One of my favorite
seminary professors, Jack MacGorman, tells the story of his father, who was a
pastor in Canada, giving him advice about his career. When he graduated from
college, MacGorman received an opportunity to pastor a great church in Houston,
Texas. His father explained that while people were excited about his ministry skills
while still so young, there will come a time when he is older and people will
expect more from him. Therefore, his father advised him to turn down the
pastorate and attend graduate studies in seminary to advance his theological
studies. As an older man in his eighties, MacGorman and his dear wife Ruth told
me that he had trained approximately twenty-one thousand seminary students
during his fifty-plus years as a seminary professor. He realized that his life
impacted more people in the kingdom of Heaven as a seminary professor than as a
pastor of a single congregation. In a similar manner, I believe the effort to write
this Bible commentary will reach into the generations that follow and impact many
lives, particularly serving as an aid to those pastors who have dedicated themselves
to God’s Word.

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My Prayer for Those who Read This Bible Commentary. My prayer for those
who take the time to ready this Bible commentary is that this work will give many
insights into God’s precious Word. I do not want this work to be a burden to those
who feel compelled to read it. I have been careful not to write endless words of
fruitless gain, but rather, to share with you my life of insight and fellowship with
God’s precious and holy Word. I have been careful to follow those important
principles of interpretation that were instilled in me as a Bible student. I fear
writing anything down that contradicts the Holy Scriptures. While working my
way through the literature of the early Church fathers late one night in March
2002, I closed my studies with this thought, “Be careful what you write, because
one day some poor soul may have to read it.” Instead of being burdened by the
study notes, my prayer is that you will be blessed as your read them with a better
understanding of God’s Holy Word. Heavenly Father, in the name of your precious
Son Jesus Christ our Lord and Saviour, I pray that this Bible commentary will
bring glory to your Name, and that its readers will be drawn to You, to know You
and to be blessed by You as the true, and living God of heaven and earth.

Gary Henry Everett

xix
 INTRODUCTION TO THE EPISTLE OF 2 TIMOTHY 3
“Commentators should be expected to justify their work in adding to the vast
number of works already available on the particular book or books
of the New Testament by pleading better reasons than
simply the requirement to contribute to a series.” 4
I. Howard Marshall

The Doctrinal Position of This Work on the Inspiration of the Holy Scriptures.
Study Notes on the Holy Scriptures supports the view of the verbal, plenary, divine
inspiration of the biblical text of the Holy Scriptures, meaning that every word
originally written down by the authors in the sixty-six books of the Holy Canon
was God-breathed when recorded by men; therefore, the Scriptures are inerrant
and infallible and they hold supreme authority over our lives. As such, the Holy
Scriptures are living and powerful in their effects upon the human being. Any view
of the Bible less than this contradicts the testimony of the Holy Scriptures
themselves. For this reason, the Holy Scriptures contain both divine attributes and
human attributes. This statement acknowledges that God inspired the authors to
use the language of their culture and education. Thus, these sixty-six books reflect
the characteristics of their authors as well as the character of God.

The word “verbal” means that God inspired each and every word that the authors
of the Holy Scriptures recorded in their original manuscripts, so that no word can
be added or taken away, as declared by the apostle John (Rev 22:18-19).
Throughout the history of the writing of the Holy Scriptures, the prophets
continually declared, “Thus saith the Lord.” They received word for word
prophetic utterances from the Lord. One example of verbal inspiration is when
Jeremiah called Baruch his secretary and asked him to write “all of the words of
the Lord” which were given to him (Jer 36:4). After the king burned this scroll in a
fire, we read, “Then the word of the LORD came to Jeremiah, after that the king
had burned the roll, and the words which Baruch wrote at the mouth of Jeremiah,

3
The book introductions in Study Notes on the Holy Scriptures use a nine-level outline that
follows an alphanumeric system: [omit] I. A. 1. a) (1) (a) i) α). While the first heading uses bold capital
letters and no designation, the next seven levels follow The Chicago Manual of Style, while the ninth
level incorporates the Greek alphabet. After the main heading, the other eight heading levels use bold
and italicized headline style. See The Chicago Manual of Style, 15th edition (Chicago: The University of
Chicago Press, 1982, 1993, 2003), 275.
4
I. Howard Marshall, A Critical and Exegetical Commentary on the Pastoral Epistles, in The
International Critical Commentary on the Holy Scriptures of the Old and New Testaments, eds. J. A.
Emerton, C. E. B. Cranfield, and G. N. Stanton (London; New York: T. & T. Clark International,
1999), xi.

1
saying, Take thee again another roll, and write in it all the former words that were
in the first roll, which Jehoiakim the king of Judah hath burned.” (Jer 36:27-28)
This story tells us that Jeremiah and Baruch recorded the former prophecy of the
Lord word for word.

The word “plenary” means that the Holy Scriptures form a complete collection of
books, comprising sixty-six individual works, written by approximately forty
authors over a period of sixteen hundred years. Although the Jews collected
additional writings, such as the Old Testament Apocrypha and the
Pseudepigrapha, and although the early Church collected the New Testament
Apocrypha, only these sixty-six books were accepted into the biblical canon
because of their unique attributes.

The term “divine inspiration” has its definition expressed by the apostle Paul in 2
Timothy 3:16, “All scripture is given by inspiration of God, and is profitable for
doctrine, for reproof, for correction, for instruction in righteousness.” This term is
also defined by the apostle Peter in 2 Peter 1:20-21, “Knowing this first, that no
prophecy of the scripture is of any private interpretation. For the prophecy came
not in old time by the will of man: but holy men of God spake as they were moved
by the Holy Ghost.” In other words, God spoke through His servants throughout
the ages to reveal His divine plan of redemption for mankind. The prophets of the
Old Testament declared that they were speaking the Word of the Lord, as
Zechariah, one of the last prophets, testifies in Zechariah 7:12, “Yea, they made
their hearts as an adamant stone, lest they should hear the law, and the words
which the LORD of hosts hath sent in his spirit by the former prophets: therefore
came a great wrath from the LORD of hosts.” Luke records a similar statement in
the words of Zecharias, the father of John the Baptist, in Luke 1:70, “As he spake
by the mouth of his holy prophets, which have been since the world began.” Jesus
declares the divine inspiration of the Old Testament in Luke 24:44, “And he said
unto them, These are the words which I spake unto you, while I was yet with you,
that all things must be fulfilled, which were written in the law of Moses, and in the
prophets, and in the psalms, concerning me.” The author of the epistle of Hebrews
declares the divine inspiration of both Old and New Testaments, saying, “God,
who at sundry times and in divers manners spake in time past unto the fathers by
the prophets, Hath in these last days spoken unto us by his Son, whom he hath
appointed heir of all things, by whom also he made the worlds.” (Heb 1:1-2) The
apostle Paul declares the divine inspiration of his epistles in Galatians 1:11-12,
“But I certify you, brethren, that the gospel which was preached of me is not after
man. For I neither received it of man, neither was I taught it, but by the revelation
of Jesus Christ.” Paul explains that the teachings of the New Testament are the
Word of God in 1 Thessalonians 2:13, “For this cause also thank we God without
ceasing, because, when ye received the word of God which ye heard of us, ye
received it not as the word of men, but as it is in truth, the word of God, which
effectually worketh also in you that believe.” No other writings of mankind
outside this collection are able to claim this level of divine inspiration. Although

2
God may have inspired His servants to write other books through the generations,
none of them are able to qualify for this level of divine inspiration.

The word “inerrant” means that the original writings of these sixty-six books are
without error in any way. Although copyists have made errors throughout the
centuries in handing down these sacred books, resulting in variant readings in
ancient manuscripts, the original autographs are inerrant. While textual criticism
engages with the variant readings of the biblical text as it has been copied through
the centuries, faith in His Word acknowledges its divine inspiration and
inerrancy. 5 The word “infallible” means that the Holy Scriptures are incapable of
having error because of their divine inspiration. In addition, the Holy Scriptures
are the only writings of mankind that are inerrant and infallible. The Holy
Scriptures claim inerrancy and infallibility in 1 Peter 1:23, “Being born again, not
of corruptible seed, but of incorruptible, by the word of God, which liveth and
abideth for ever.” The apostle Peter tells us that the Holy Scriptures are the
incorruptible seed that God has sown into this fallen world of sin. They are
untainted with the corruptible sin of a fallen human race.

The term “supreme authority” means that the Holy Scriptures have divine
authority over the lives of men to determine their eternal destinies, whether they
accept and obey them or reject them. When a servant of God stands up to preach or
teach the Word of God, he or she must be convinced of the supreme authority of
His Word and its power to transform lives. The servant of God should take these
opportunities to declare God’s Word as a divine appointment with the full
authority of Heaven standing behind him. Otherwise, this person stands up and
speaks words of hearsay and naysay, concluding with “and this is what I say.”
However, those moved by the authority and power of God’s Word open and close
with, “Thus saith the Lord!” The authority of God’s Word becomes the believer’s
mandate from Heaven, convinced that it must be put forth on all occasions in life.
If we were caught up to heaven to stand before the throne of Almighty God, and if
He were to speak to us with the same voice that created the heavens and the earth,
we would be convinced of the power of His Word. We would be ready to adhere to
their authority in our lives. The truth is that He has spoken to us with the same
words that created the heavens and the earth through the records of holy men of
God. Although we were not at these events when He spoke to these authors of the
Bible, the Holy Scriptures contain His words, and these powerful words hold
supreme authority in our lives.

5
I remember my introduction to biblical textual criticism in a class dedicated to this subject during
my seminary training. In this class, I struggled to reconcile the fact that the ancient manuscripts of the
books of the Bible have many variant readings. This meant that the English version I read reflected
some of these variant readings. I finally understood that the original autograph written by these authors,
none of which are known to exist, did contain the infallible Word of God. I was able to rest my faith
again, as I did at the time of my salvation, in God’s Word through a leap of faith in the divine
inspiration of the Holy Scriptures.

3
In light of these divine attributes, the Holy Scriptures claim to be living in their
ability to transform the human being. Jesus makes this claim of their living nature
in John 6:63, “It is the spirit that quickeneth; the flesh profiteth nothing: the words
that I speak unto you, they are spirit, and they are life.” The apostle Peter makes
this same claim, saying, “Being born again, not of corruptible seed, but of
incorruptible, by the word of God, which liveth and abideth for ever.” (1 Pet 1:23)
Man is a living spirit that dwells in a physical body and has a soul (his mind, will,
emotions). Thus, the Holy Scriptures give eternal life to those who embrace the
Scriptures, transforming man’s eternal spirit into god-likeness. An angel of the
Lord spoke to the early apostles and said, “Go, stand and speak in the temple to the
people all the words of this life.” (Acts 5:20) This eternal life brings men into
fellowship with the living God. The author of Hebrews makes a similar statement
in Hebrews 4:12, “For the word of God is quick, and powerful, and sharper than
any twoedged sword, piercing even to the dividing asunder of soul and spirit, and
of the joints and marrow, and is a discerner of the thoughts and intents of the
heart.”

Not only are the Holy Scriptures living in their divine attributes, they also hold the
power to transform the human being, as we have read in Hebrews 4:12, “quick and
powerful.” The apostle Paul writes to the church in Rome, saying, “For I am not
ashamed of the gospel of Christ: for it is the power of God unto salvation to every
one that believeth; to the Jew first, and also to the Greek.” (Rom 1:16) Psalm 29
discusses the power of God’s voice to shake His creation, as we read in Psalms
29:4, “The voice of the LORD is powerful; the voice of the LORD is full of
majesty.” This same power resides in the Holy Scriptures. The supreme authority
of God’s Word is witnessed in the demonstration of its power through the
preaching of the Gospel of Jesus Christ. The Word of God has authority over all of
the affairs of mankind. For example, the preaching of the Word of God has the
power to damn souls in hell who resist the Gospel as well as save souls who accept
it, as the apostle Paul says in 2 Corinthians 2:15-16, “For we are unto God a sweet
savour of Christ, in them that are saved, and in them that perish: To the one we are
the savour of death unto death; and to the other the savour of life unto life. And
who is sufficient for these things?” I have seen its power to damn souls in hell. As
a career missionary to Uganda, I remember when Omar Gaddafi, the leader of
Libya, was invited as a chief guest to the presidential inauguration of Yoweri
Kaguta Museveni at Kololo Airstrip in Kampala Uganda in 2001. I saw him arrive
in magnificent pomp with his entourage of assistants surrounding him. It was an
eerie feeling to be so close to this evil person, who was a powerful dictator in his
nation. He returned to Kampala in 2006 to dedicate a newly constructed Islamic
mosque in Kampala, Uganda. During his dedication, he humiliated the large
Christian population in Uganda by declaring that the Holy Scriptures were false.
These comments were met with much response from Uganda’s Christian
community when a leader publicly attacks the Church of the Lord Jesus Christ and
God’s Word. However, this attack was not left unattended by praying Christians

4
and by God. In 2011 Omar Gaddafi fled his home in the capital of Libya under a
military coup, only to be found hiding in a road culvert. His opponents drug him
out of his hole and publicly humiliated him before executing him on site. Photos of
this humiliation and execution were placed into newspapers and on social media
around the world. This man’s public humiliation of the Bible was soon met with
his public humiliation and execution and eternal damnation in hell. Thus, the Word
of God has the authority to damn souls in hell.

I have also seen the power of the preaching of the Gospel to heal bodies and save
souls. I had the opportunity to organize an evangelistic crusade for Benny Hinn
Ministries in 2007. We had worked for months to prepare the city of Kampala,
Uganda for this great event. The evening of the opening of the crusade saw Nelson
Mandela Stadium full of souls, over one hundred thousand people in attendance
from all over the nation and surrounding countries. We assembled a mass choir of
four and a half thousand members, praising and worshipping the Lord. We had
constructed a tunnel leading up to the stage platform so that Benny Hinn could
emerge on the platform without distracting the time of worship and healing. As the
nation’s worship to the Lord reached its peak, Benny Hinn suddenly was on stage
joining the nation in this time of magnificent worship. After a while, he asked for
those with testimonies of healing to make their way forward to the platform. Many
were healed during this time of worship. He then preaching on the Cross of Jesus
Christ and its atonement. During the altar call, I saw what must have been ten
thousand people flood the altar for salvation and rededication of their lives to the
Lord. This happened both nights of the crusade. Henry Hinn, the brother of Benny
Hinn, told me that he had preached this sermon on other occasions, but never with
the power and anointing as in this crusade. The hungry souls of the Ugandan
people simply drew out this anointing to preach the Gospel. The Word of God has
the power to confirm the preaching of the Gospel with miracles and signs and
wonders and save a lost and dying world.

The Gospel of Jesus Christ knows no national or political boundaries. We see this
in the life of Arthur Blessitt, who has carried a wooden cross into every nation
upon earth through a divine mandate from the Lord. I remember when he and his
son Joshua visited my television station in 2005. During their television interview,
he told about taking the cross into North Korea, of propping it up in the ancient
city of Babylon and preaching the Gospel, of ascending the high mountains
between Pakistan and India to reach these nations without an official visa. His
divine mandate to take the cross to the nations was his visa to enter every country
on earth. The Word of God had the authority to execute the Great Commission
that Jesus declared in Matthew 28:19-20, “Go ye therefore, and teach all nations,
baptizing them in the name of the Father, and of the Son, and of the Holy Ghost:
Teaching them to observe all things whatsoever I have commanded you: and, lo, I
am with you alway, even unto the end of the world. Amen.” The Word of God has
the power to open doors and enter into the nations of the world.

5
This divine mandate can consume our souls as fire. I have seen this mandate
consume the soul of the great evangelist Reinhart Bonnke. In 2012 I was invited
by leading pastors to receive Reinhard Bonnke into the VIP lounge at Entebbe
Airport, Uganda. They had invited him back into the nation of Uganda after the
mayor of the town of Jinja had shut down his crusade in 1990. As we sat in the
lounge waiting for the arrival of his luggage, one young pastor asked him about his
crusades. After being silent for so long, he opened his mouth and a consuming
passion for souls poured forth. I attended his pastor’s conference a few days later
and witnessed this same consuming fire coming forth when he spoke. The Word of
God has the power to consume us with the power of the Holy Spirit.

I remember being invited to preach to one of the largest congregations in Uganda.

As the choir was finishing its worship song, I ascended the steps to the pulpit with
the Holy Scriptures in my hand. As I arrived at the pulpit with the worship choir
behind me, I lifted my hand to heaven and felt the power of God come into my
body. I asked the choir to continue worshipping as the Spirit of God touched me.
We remained in worship for the next forty-five minutes. After a while, I looked
down at the congregation and those on the front rows were on the floor
worshipping the Lord. The Word of God has the authority to call down heaven
upon earth.

Thus, a student of the Word of God must believe in its divine authority and power
over the affairs of mankind. T. L. Osborn tells the story of his evangelistic crusade
in Thailand, a nation where very few converts had been made by Christian
missionaries after years of work. He preached the first night with no results.
Returning back to the hotel, he began to pray and question the Lord on why his
preaching was having no effect upon the people. The Lord spoke to him and told
him that he was preaching about Jesus, but he was going to have to go preach
Jesus. In other words, Osborn was going to have to preach boldly with an
expectation of signs and wonders, praying for miracles in faith. He returned the
next evening and preached with all of his faith in the power of the Gospel, praying
for the sick, demonstrating the Gospel of Jesus Christ in power and signs and
wonders. Many people responded and gave the lives to Jesus Christ, and churches
began to grow at this point in Thailand. 6 Herein lies the authority and power of
God’s Word to change the lives of men.

In summary, this view of the verbal, plenary, divine inspiration of the biblical text
of the Holy Scriptures demands the adherence of mankind to the supreme authority
of the Holy Scriptures above all else. Because of this characteristic of divine
inspiration, the Holy Scriptures can only be interpreted properly by the guidance of
the Holy Spirit, an aspect of biblical scholarship that is denied by liberal views,

6
T. L. Osborn, Good News Today (Osborn Ministries International, Tulsa, Oklahoma), on Trinity
Broadcasting Network (Santa Ana, California), television program, 1990-91.

6
causing much misunderstanding and misinterpretation of the Holy Scriptures. Let
us proclaim as the psalmist, “I bow down toward your holy temple and give thanks
to your name for your steadfast love and your faithfulness, for you have exalted
above all things your name and your word.” (Ps 138:2) (ESV) With the psalmist,
we give the Holy Scriptures the highest exaltation of honor upon our lips. This
position of the divine inspiration and the exaltation of the Holy Scriptures above
all else undergirds this biblical commentary series.

The Message of the Epistle of 2 Timothy. Based upon the view of the verbal,
plenary inspiration of the Holy Scriptures, each volume of this Bible commentary
series begins with introductory material that develops the central ideas of each
book. These introductions present the central message in a three-tiered framework,
which is expressed as the primary or foundational theme of the book, its secondary
or structural theme, and its third, imperative theme. This framework reveals the
literary structure of the book by following a theme-based approach.

The Three-Fold Thematic Scheme of the Epistle of 2 Timothy. The primary theme
of the four Pastoral Epistles (1-2 Tim, Titus, Phlm) can be described as church
government, ecclesiastical order, or perhaps divine service in which the Lord
places His faithful servants into offices in the body of Christ. Divine service is
accomplished within the framework of the ecclesiastical order of the New
Testament Church. Each of these four epistles addresses various aspect of this
ecclesiastical order as their secondary themes, so that collectively they deliver the
complete leadership and ministry structure of the New Testament Church. The
secondary theme of the Pastoral Epistles is the fact that God established the
ecclesiastical order of the New Testament Church upon the five-fold ministry gifts
of the apostle, prophet, pastor, evangelist, and teacher (Eph 4:11). The epistle of 2
Timothy reflects the role of the evangelist, who is to exhort the Church by
preaching the Gospel. The third, imperative theme of 2 Timothy is the evangelist’s
call to preach the Gospel by patiently reproving, rebuking, and exhorting others.

Paul’s second epistle to Timothy is doubtless the last letter that Paul ever wrote.
He put these tender and personal words on paper as he faced execution by
beheading. He was most likely in prison, sitting in a damp, lower dungeon with a
small hole in the ceiling for light. He addresses his beloved convert, a man named
Timothy, who had stood with him under every other situation they had faced
together. Paul the aged had faithfully executed his own divine calling, and now he
was able to exhort Timothy to do the same by using his own life as an example.
Thus, within this Epistle Paul gives an earnest plea for Timothy to make haste and
be with him one last time before departing from this earth. Paul’s major emphasis
is to stand strong against all adversity and fulfill the divine calling that God has
placed upon his life.

Personal Testimony. The Lord illustrated the important of church government to

me in a dream on 3 September 2004, in which I was standing in the pulpit of a

7
church congregation that had no pastor. The people were disorderly and
misbehaved in the church building where they had gathered. In this dream one
particular man came up to me and I immediately recognized the anointing upon
him and knew that he was called to be their pastor and that I was to place him over
this congregation. While I was trying to introduce him to the people I was
constantly interrupted by individuals who would walk up to the platform for
various reasons. The gathering had no order and I was not able to accomplish my
task. The dream ended when my patience ended and I took firm control over the
congregation. During the course of this dream a verse was quickened to me,
“Smite the shepherd, and the sheep shall be scattered,” (Mark 14:27). In other
words, without a shepherd, the sheep will scatter and the flock becomes lost and
disorganized. As a result they are subject to the perils of life and are “killed all the
day long.” (Rom 8:35-36).

The Three-Fold Structure of the Book Introduction. In order to identify the

central message of each book as a three-tiered statement, the book introduction in
this Bible commentary addresses three major aspects of approaching the biblical
text. These three aspects are entitled (1) the Historical Setting, (2) the Literary
Style (Genre), and (3) the Theological Framework. 7 These three major sections of
the book introduction coincide with the chronological development of historical
and literary criticism. 8 More specifically, the twentieth century offered three major

7
Someone may associate these three categories with Hermann Gunkel’s well-known three-fold
approach to form criticism when categorizing the genre found within the book of Psalms: (1) “a
common setting in life,” (2) “thoughts and mood,” (3) “literary forms.” In addition, the Word Biblical
Commentary inserts sections entitled “Form/Structure/Setting” preceding its comments. Although such
similarities were not intentional, but rather coincidental, the author was aware of them and found
encouragement from them when assigning the three-fold scheme of historical setting, literary style, and
theological framework to his introductory material. See Hermann Gunkel, The Psalms: A Form-Critical
Introduction, trans. Thomas M. Horner, in Biblical Series, vol. 19, ed. John Reumann (Philadelphia,
Pennsylvania: Fortress Press, 1967), 10; see also Word Biblical Commentary, eds. Bruce M. Metzger,
David A. Hubbard, and Glenn W. Barker (Dallas, Texas: Word Incorporated, 1989-2007).
8
Historical criticism, a term often used to encompass the fields of critical studies called source,
form, and redaction (composition) criticism, has been an important tool in the effort to bridge the gap
between what the ancient author recorded in the biblical text and what the text means to the modern
reader. Dissatisfaction with the weaknesses of existing, critical approaches for each generation of
critical studies has been the driving force behind the “evolution” of modern biblical scholarship. For
example, James Muilenburg’s 1968 address to the Society of Biblical Literature expressed the need for
a new approach to the biblical text that went “beyond form criticism” because “historical criticism had
come to an impasse, chiefly because of the excesses of source analysis.” He proposed a new
methodology called redaction criticism. See James Muilenburg, “Form Criticism and Beyond,” JBL 88
(1969): 1, 18. With the recent focus upon literary criticism, Paul House says, “[L]iterary criticism arose
at least in part because of impasses in older ways of explaining Scripture. Just as scholars began to look
for a better way to understand the Scriptures when the various fields of historical criticism appeared to
fragment the biblical text rather than reveal its intended meaning, scholars today are searching for new
ways to identify hermeneutical sections and their respective meanings.” See Paul R. House, “The Rise
and Current Status of Literary Criticism of the Old Testament,” in Beyond Form Criticism: Essays in
Old Testament Literary Criticism, ed. Paul R. House, in Sources for Biblical and Theological Study,
vol. 2 (Winona Lake, IN: Eisenbrauns, 1992), 3, 7; Grant Osborne, “Redaction Criticism,” New
Testament Criticism and Interpretation, eds. David Alan Black and David S. Dockery (Grand Rapids,

8
approaches to biblical research, generally recognized as source, form, and
redaction (composition) criticism. These three approaches developed as scholars
searched for better ways to understand the meaning of the biblical text and its
application to the modern reader. Over the past three decades, biblical research has
adopted a wide array of approaches collected under the field of study called
literary criticism. 9 In the course of biblical scholarship, particularly in the writing
of commentaries, book introductions have progressively become more complex
through the advancement of critical studies in recent centuries. The book
introduction found in this Bible commentary associates source criticism with the
advancement of research in the book’s historical setting; it associates form
criticism with the advancement of research in a book’s literary style; and it
associates redaction (composition) criticism and literary criticism with the
advancement of research in the theological framework of a book. These three
aspects of introductory material serve my readers as an important foundation for
understanding what the authors of the books of the Holy Scriptures were saying to
their audience under the inspiration of the Holy Spirit.

The book summaries within the third section of this introductory material include
exegetical, theological, and homiletical ideas for each pericope as a guide for those
who desire to preach or teach through this book. These central ideas reflect
homiletical research by serving as a summary of the central ideas of the book’s
theological framework. This framework of a book is the key to bridging the
difficult gap between exegesis and homiletics. In other words, these ideas help the
student of God’s Word to take that final step to understand not only what the
ancient author meant to say to his original audience, but to apply the meaning of
the biblical text to a modern audience. The three appendices contain a collection of
these exegetical, theological, and homiletical ideas to serve as an outline for those
preparing sermons and lessons.

Michigan: Zondervan Publishing House, 1991), 199. In summarizing the historical development of
critical approaches to Mark’s Gospel, Bruce Bain begins by saying, “The apparent lack or sufficiency
in one method seems to have given impetus for the birth of the next method.” See Bruce Alan Bain,
“Literary Surface Structures in Mark: Identifying Christology as the Purpose of the Gospel,” PhD diss.,
Fuller Theological Seminary, 1997 [on-line]; accessed 29 August 2013; available from
http://search.proquest. com.aaron.swbts.edu/pqdthss/docview/304487757/1402E6CEA4242E4E21D/
1?accountid=7073; Internet, 4.
9
Jeffery Weima offers an excellent discussion on literary criticism. The surveys of Stanley Porter
and Craig Blomberg concerning the various sub-disciplines that make up today’s literary criticism
expose the reason for such a variety of literary structures found in today’s biblical commentaries and
studies. In other words, these different approaches of literary criticism are the reason behind the many
variations in proposed literary structures of a book found in modern commentaries. See Jeffery A. D.
Weima, “Literary Criticism,” in Interpreting the New Testament: Essays on Methods and Issues, eds.
David Alan Black and David S. Dockery (Nashville, Tennessee: Broadman and Holman Publishers,
2001), 150-151; Stanley E. Porter, “Literary Approaches to the New Testament: From Formalism to
Deconstruction and Back,” in Approaches to New Testament Studies, eds. Stanley E. Porter and David
Tombs (Sheffield: Sheffield Academic Press, 1995), 77-128; and Craig L. Blomberg, The Historical
Reliability of the Gospels, 2nd ed. (Downers Grove, Ill: InterVarsity Press, 2007), 87-96.

9
10
 HISTORICAL SETTING
“In-depth study of the historical setting is indispensable for sound exegesis.” 10
(William Warren)

Each book of the Holy Scriptures is cloaked within a unique historical setting. An
examination of this setting is useful in the interpretation of the book because it
provides the historical context of a passage of Scripture under examination.
However, it helps when reading book introductions to understand that the
discussions concerning historical setting for the books of the Bible have evolved
through the centuries from simple to complex as biblical research has progressed.

Source critical studies that emerged during the late nineteenth and early twentieth
centuries were concerned in its early stages with investigating the sources used by
the Gospel writers because of their numerous parallel passages. This interest
spread to other relevant books of the Bible as well, such as the Pentateuch. These
studies necessitated a re-evaluation of the various aspects of the historical setting
of the books of the Bible. Source criticism required biblical scholarship to give
greater attention to the book’s title, historical background, authorship, date and
place of writing, and recipients when searching for the original sources of various
passages within the book. Interest in source criticism stimulated more extensive
book introductions in commentaries, which became characteristic of this period of
biblical research as scholars debated their various views concerning the historical
setting. Prior to this era, the book introductions to biblical commentaries were
generally brief because they simply reflected the traditions handed down from the
Church fathers. Therefore, source criticism has made positive contributions to
biblical scholarship despite its widespread use by liberal theologians who argued
against the divine inspiration of the Holy Scriptures. Its positive effects are seen as
conservative scholars are able to use these various aspects of a book’s historical
setting to defend the integrity of the Scriptures.

The discussion of the historical setting of the Pastoral Epistles supports the early
Church tradition that Paul wrote the epistles of 1 Timothy and Titus close together
while he was traveling through Macedonia around A.D. 62-64 after being released
from his first Roman imprisonment, and 2 Timothy was written during Paul’s
second Roman imprisonment around A.D. 65-67. As evidence to support this
claim, this section on the historical setting addresses the issues of (I) The Cultural

10
William F. Warren, Jr., “Interpreting New Testament Narrative: The Gospels and Acts,” in
Biblical Hermeneutics: A Comprehensive Introduction to Interpreting Scripture, second edition, eds.
Bruce Corley, Steve W. Lemke, and Grant Lovejoy (Nashville, TN: Broadman and Holman Publishers,
2002), 323.

11
and Historical Background, (II) The Authorship and Canonicity, (III) The Date and
Place of Writing, and (IV) The Recipient.

I. The Cultural and Historical Background

“It is difficult to read any text without making some assumptions about the
situation for which it was written, when and where the author lived, and how to
relate references in the text to the ‘real world.’ But just as a color sample
placed against one background can appear as if it changes color when
placed against a different background, the assumptions readers bring
to what they read can make a big difference in how they
understand the meaning of the text. Thus, it is important
to continually check our assumptions about the
historical background of the biblical books.” 11
(Karen Jobes)

One of the most popular views among scholars is to place the setting of the three
Pastoral Epistles after Paul’s first Roman captivity and into his second
imprisonment. Many agree that the historical events recorded in these Epistles do
not fit into the narrative material of the book of Acts, nor in any of Paul’s ten other
epistles, but rather during Paul’s final missionary travels before his martyrdom.
However, as a result of this lack of historical evidence, many other scholars in
recent years have questioned the genuineness of their authorship. This need not be
so; for there are a few references in the New Testament writings, as well as plenty
of testimonies from the early Church fathers, that give us some brief glimpses into
Paul’s ministry during these brief years between his imprisonments. There are
numerous references by the early Church fathers that Paul was indeed released
from his first imprisonment in Rome, traveled to Spain, and was killed at the hands
of Nero during a second imprisonment. It is not possible to be certain as to where
and when Paul traveled after his release from the first Roman captivity, but
scholars piece together his missionary work and draw a general picture.

The section on the cultural and historical background of the Pastoral Epistles
addresses Paul’s final missionary work in and around Asia, Crete, Macedonia, and
Achaia, Paul’s trip to Spain, his arrest and imprisonment, as well as his death.

A. Paul’s Final Missionary Work in and around Asia, Crete, Macedonia, and
Achaia. During Paul’s first Roman imprisonment he wrote four epistles, one of
which expressed his desire to visit Philemon and the church at Colossi (Phlm 22),
and another where he mentions his intent to visit the Philippians (Phil 1:26; 2:24).
In his epistle to the Romans he mentions his intend to visit Spain (Rom 15:24, 28).
Since the Pastoral Epistles refer to Paul’s visits to Ephesus (1 Tim 1:3, 2 Tim 1:18;
4:12) and Macedonia (1 Tim 1:3, Titus 3:15), where Philippi was located, scholars

11
Karen H. Jobes, 1, 2, & 3 John, in The Zondervan Exegetical Commentary on the New
Testament, ed. Clinton E. Arnold (Grand Rapids, MI: Zondervan, 2012), 23, Logos.

12
are convinced that Paul made these desired visits between his two Roman
imprisonments. In addition, these Pastoral Epistles also mention Paul’s visits to
Crete (Titus 1:5), Miletus (or Miletum) (2 Tim 4:20) and Troas in Asia Minor (2
Tim 4:13), Nicopolis in Greece (Titus 3:12), and a possible visit to Corinth (2 Tim
4:20). However, there is no mention of a trip to Spain.

One proposed itinerary for Paul after his release from Rome takes him quickly to
Crete, where Titus has been planting churches (Titus 1:5). After some time, Paul
departs for Macedonia, remembering his promise to visit the Philippian church, but
passing through Asia Minor first. Trophimus, who had accompanied him, was left
at Miletus sick, perhaps because of the ship ride (2 Tim 4:20). Paul then made his
way to Ephesus, where he spends some brief time with Timothy. When Paul
traveled to Ephesus it is possible that he visited nearby Colossi. If he did visit
Colossi, he would have met with the five Christians whom Paul names in his
epistles to Philemon and to the Colossians: Epaphras, the founder of the church in
Colossae, Philemon, the head of a house church, and his wife Apphia, as well as
Archippus, which may be Philemon’s son, and finally the beloved runaway slave
Onesimus. If Paul did visit Colossi, he would not have neglected to visit the nearby
churches in Laodicea and Hierapolis (Col 4:12-13), for these three cities lay in the
same valley not more than six miles from each other. At Laodicea Paul would have
met Nymphas, whose house served as a church (Col 4:15). We also read that while
Paul was in Ephesus a servant named Onesiphorus ministered unto him (2 Tim
1:18).

From Ephesus Paul could have made his way into Macedonia to visit the churches
there, whom he had promised to visit after his release (Phil 1:26; 2:24). He
disembarked at Troas, where he left his cloak and books with Carpus (2 Tim 4:13),
planning to pick them up on his way back into Asia Minor. We read in 1 Timothy
1:3 where he did indeed visit Macedonia, and very likely Philippi, after leaving
Timothy in Ephesus. His mind must have been full of meditations during this
journey into Macedonia, so that he sat down at this time and wrote 1 Timothy and
Titus to encourage them and give them inspired thoughts and fresh counsel. He
determined to winter in Nicopolis, and thus sent Tychicus or Artemas to Crete, so
that Titus could join him in Nicopolis. We do know also that Paul left Erastus at
Corinth (2 Tim 4:13). One modern view suggests that the Romans seized Paul in
Nicopolis because of Nero’s recent decision to persecute the church, having
blamed them for the fire that burned Rome. Paul would have been taken directly to
Rome, where he was eventually beheaded during this second imprisonment,
according to ancient tradition.

B. Paul’s Trip to Spain. Many scholars suggest that Paul never made his return
trip back into Asia Minor to visit Timothy, but rather, made haste to go west.
Perhaps he was arrested in Macedonia before reaching Asia Minor, or perhaps
after his release from Roman prison he departed directly for Spain because of the
destruction of churches in Rome by Nero. Therefore, one of the most important

13
questions asked by scholars during this period of Paul’s life was, “Did he visit
Spain?” We know that Paul had a great passion to reach unto the western corner of
the Roman Empire, for he expressed this desire in his epistle to the Romans (Rom
15:24, 28). There is no mention of such a visit in the New Testament Scriptures,
but early Church tradition supports this view. Here is a list of references by the
early Church fathers that support two Roman imprisonments as well as Paul’s visit
to Spain:

Clement of Rome (c. A.D. 96). Clement of Rome says that Paul traveled “to the
extreme limit of the west.” This is generally understood to be west of Rome,
including Spain. He writes:

“Owing to envy, Paul also obtained the reward of patient endurance, after
being seven times thrown into captivity, compelled to flee, and stoned. After
preaching both in the east and west, he gained the illustrious reputation due to
his faith, having taught righteousness to the whole world, and come to the
extreme limit of the west, and suffered martyrdom under the prefects. Thus
was he removed from the world, and went into the holy place, having proved
himself a striking example of patience.” (1 Clement 5) (ANF 1)

The Muratorian Canon (c. A.D. 200). The Muratorian Canon is more specific by
saying that Paul “departed for Spain.” It reads:

“Luke comprises in detail in his treatise addressed to the most excellent

Theophilus the incidents in the lives of the Apostles of which he was an eye
witness. As he does not mention either the martyrdom of Peter, or the journey
of Paul to Spain, it is clear that these took place in his absence.” (Fragments of
Casius III.—Canon Muratorianus 2) (ANF 5)

Eusebius (A.D. 260-340). The church historian Eusebius tells us that Paul was
released from his first Roman imprisonment and faced a second one that resulted
in his martyrdom. He writes:

“Festus was sent by Nero to be Felix's successor. Under him Paul, having
made his defense, was sent bound to Rome Aristarchus was with him, whom
he also somewhere in his epistles quite naturally calls his fellow-prisoner. And
Luke, who wrote the Acts of the Apostles, brought his history to a close at this
point, after stating that Paul spent two whole years at Rome as a prisoner at
large, and preached the word of God without restraint. Thus after he had made
his defense it is said that the apostle was sent again upon the ministry of
preaching, and that upon coming to the same city a second time he suffered
martyrdom. In this imprisonment he wrote his second epistle to Timothy, in
which he mentions his first defense and his impending death.” (Ecclesiastical
History 2.22.1-2) (NPNF 2.1)

14
 “Whence it is probable that Luke wrote the Acts of the Apostles at that time,
continuing his history down to the period when he was with Paul. But these
things have been adduced by us to show that Paul's martyrdom did not take
place at the time of that Roman sojourn which Luke records. It is probable
indeed that as Nero was more disposed to mildness in the beginning, Paul's
defense of his doctrine was more easily received; but that when he had
advanced to the commission of lawless deeds of daring, he made the apostles
as well as others the subjects of his attacks.” (Ecclesiastical History 2.22.6-8)
(NPNF 2.1)

“It is, therefore, recorded that Paul was beheaded in Rome itself, and that
Peter likewise was crucified under Nero. This account of Peter and Paul is
substantiated by the fact that their names are preserved in the cemeteries of
that place even to the present day. It is confirmed likewise by Caius, a
member of the Church, who arose under Zephyrinus, bishop of Rome. He, in a
published disputation with Proclus, the leader of the Phrygian heresy, speaks
as follows concerning the places where the sacred corpses of the aforesaid
apostles are laid: ‘But I can show the trophies of the apostles. For if you will
go to the Vatican or to the Ostian way, you will find the trophies of those who
laid the foundations of this church.’ And that they both suffered martyrdom at
the same time is stated by Dionysius, bishop of Corinth, in his epistle to the
Romans, in the following words: ‘You have thus by such an admonition
bound together the planting of Peter and of Paul at Rome and Corinth. For
both of them planted and likewise taught us in our Corinth. And they taught
together in like manner in Italy, and suffered martyrdom at the same time.’ I
have quoted these things in order that the truth of the history might be still
more confirmed.” (Ecclesiastical History 2.25.5-8) (NPNF 2.1)

“What do we need to say concerning Paul, who preached the Gospel of Christ
from Jerusalem to Illyricum, and afterwards suffered martyrdom in Rome
under Nero?” (Ecclesiastical History 3.1.2) (NPNF 2.1)

Athanasius (A.D. 296-373). In his Epistle to Dracontius, Athanasius tells us that

Paul’s zeal drove him to preach as far as Illyricum, Rome, and Spain. He writes:

“This explains why the saint was zealous to preach as far as Illyricum, and not
to shrink from proceeding to Rome, or even going as far as the Spains, in
order that the more he laboured, he might receive so much the greater reward
for his labour.” (Personal Letters 49: Epistle to Dracontius 4) (NPNF 2.4)

Cyril of Jerusalem (A.D. 315-386). Cyril of Jerusalem, in his second catechetical

lecture upon the Holy Spirit, tells us that Paul preaches as far as Spain. He writes:

“With this Holy Spirit Paul also had been filled after his calling by our Lord
Jesus Christ. Let godly Ananias come as a witness to what we say, he who in

15
 Damascus said to him, The Lord, even Jesus who appeared to thee in the way
which thou camest, hath sent me, that thou mayest receive thy sight, and be
filled with the Holy Ghost. And straightway the Spirit's mighty working
changed the blindness of Paul's eyes into newness of sight; and having
vouchsafed His seal unto his soul, made him a chosen vessel to bear the Name
of the Lord who had appeared to him, before kings and the children of Israel,
and rendered the former persecutor an ambassador and good servant,—one,
who from Jerusalem, and even unto Illyricum, fully preached the Gospel, and
instructed even imperial Rome, and carried the earnestness of his preaching as
far as Spain, undergoing conflicts innumerable, and performing signs and
wonders. Of him for the present enough.” (Catechetical Lectures 17.26)
(NPNF 2.7)

Epiphanius (A.D. 315-403). In his discussion on the succession of the bishops of

the church at Rome, Epiphanius, says, “Paul even reached Spain, while Peter made
frequent visits to Pontus and Bithynia.” (The Panarion of Epiphanius of Salamis,
Heresy 27: Against Carpocratians 6.5)12

Jerome (A.D. 342-420). Jerome refers to the testimony of the earlier Church
fathers, saying, “Paul was dismissed by Nero, that the gospel of Christ might be
preached also in the West.” (Lives of Illustrious Men 5) (NPNF 2.3)

Theodore of Mopsuestia (A.D. 350-428). J. B. Lightfoot tells us that Theodore of

Mopsuestia testifies of Paul’s first release and second Roman imprisonment
whereby he was martyred. He says that Paul was “set free by the judgment of Nero
and ordered to depart in safety. After stopping two years at Rome, he departed
thence and appears to have preached to many the teaching of godliness. However,
coming a second time to Rome, while still stopping there; it happened that by the
sentence of Nero he was punished with death for his preaching of godliness.”
(Argument in Ephesians) 13

Theodoret (A.D. 393-466). Lightfoot tells us that Theodoret says in his comments
on Philippians 1:25, “and the prediction was fulfilled; for at first he escaped the
wrath of Nero.” Then, after quoting 2 Timothy 4:16-17 and appealing to the last
verses in the Acts, he continues, “Thence (i.e. from Rome) he departed to Spain,
and carried the divine gospel to the inhabitants of that part also, and so he returned,
and was then beheaded.” (Commentary on Philippians 1:25) (PG 82.565D-568A)14
12
Frank Williams, trans., The Panarion of Ephiphanius of Salamis, Book I (Sects 1-46) (Leiden,
The Netherlands: Koninklijke Brill, c1978, 1987), 104; Franciscus Oehler, ed., S. Epiphanii Episcopi
Constantiensis Panaria Eorumque Anacephalaeosis, tomi prioris, pars prior, in Corporis
Haereseogolici, tomus secundus (Berolini:Apud A. Asher et Socios, 1859), 212.
13
J. B. Lightfoot, Biblical Essays (London: MacMillan and Co., 1893), 426. See H. B. Swete,
Theodori Episcopi Mopsuesteni in Epistolas B. Pauli Commentarii, vol. 1 (Cambridge: the University
Press, 1880), 116-117.
14
Lightfoot, Biblical Essays, 427.

16
Venantius Fortunatus (c. 530-610). Fortunatus, the Latin poet, asserts that Paul
went as far as Britain and Thule (a far northern, but undetermined location in
classical literature), saying, “Transit et oceanuin vel qua facit insula portum,
Quasque Britannus habet terras atque ultima Thule.” (He [Paul] crossed even an
ocean or what makes an island port; Even a land called Britain and finally Thule.)
(de Vita Sancti Martini 3.493-494) (PL 88.406A)

C. Paul’s Arrest and Imprisonment. We have strong evidence from the early
Church fathers that Paul was imprisoned in Rome on two occasions, so that he
could have visited Spain between these two events. During his second Roman
imprisonment, Paul writes his final epistle to his son Timothy. In this emotional
letter he asks Timothy to come to him before winter (perhaps A.D. 65-66). We
have no records to indicate if Timothy ever made this trip to Rome. It is possible
that he too was arrested during the time when Nero rose up against the churches;
for we read in Hebrews 13:23, “Timothy is set at liberty; with whom, if he come
shortly, I will see you.”

If we look for an occasion and reference to Paul being delivered back to Roman
prison the second time, the passage in 2 Timothy 4:14-18 serves as a good place to
speculate. We have Paul first referring to one of his archenemies in the city of
Ephesus, a Jew by the name of Alexander the coppersmith (2 Tim 4:14-15), who
made great efforts to resist Paul’s ministry. He is probably the same person
mentioned in Acts 19:33, “And they drew Alexander out of the multitude, the Jews
putting him forward. And Alexander beckoned with the hand, and would have
made his defence unto the people.” Alexander was apparently a leader of the
Jewish community in Ephesus. He is mentioned in Acts because he was chosen by
the Jews in Ephesus to speak to the crowd and appease their anger, but to no avail.
Paul mentions a man by this name in his two epistles to Timothy (1 Tim 1:20, 2
Tim 4:14). He is called Alexander the coppersmith and described as a harsh
opponent to Paul’s work in Ephesus. Such a description seen in Acts 19:33 of a
well-spoken Jewish leader in Ephesus fits the description of a possible opponent of
Paul’s evangelist work in this city.

Following this warning to Timothy about his adversary in 2 Timothy 4:14-18, Paul
immediately refers to his own trial and defense in Rome, as if Alexander had
something to do with his arrest. He recalls the painful experience of having
everyone forsake him, but he finds strength in the way the Lord stood by him, even
delivering him from the mouth of lions. It is possible that Paul is recalling the
events concerning his second arrest, which may have taken place in Ephesus as a
result of the efforts of Alexander the coppersmith. Thus, this passage may be
referring to the occasion for Paul’s arrest.

D. Paul’s Death. Early Church tradition tells us that Paul was condemned and
executed (probably beheaded) along the Appian Way, where his tomb was still

17
standing in the second century. His death may be associated with the burning of
Rome. Tacitus, the Roman historian, tells us about the great fire in Rome, said to
be caused by Nero himself on July 19, A.D. 64. As a result, Nero laid the blame
upon the Christians and began a persecution that extended throughout the Empire
by making it a criminal offence to proclaim the Christian faith. Tacitus says an
“immense multitude” of Christians were arrested that year (Annals 15.44).15 It is
possible that Paul was arrested as a result of Nero’s decree and brought back to
Rome to suffer martyrdom. Eusebius places the death of Peter and Paul in the
thirteenth year of Nero, 16 while Jerome places it in the fourteenth year. 17

E. Conclusion. In conclusion, we have less background material for the Pastoral

Epistles than for Paul’s nine Church Epistles. We also see that these Epistles depict
a busy apostle, who was energetically setting churches in order that he had
previously established, and strengthening new churches that were continually
being planted. If the judicial verdict issued to Paul during his first Roman
imprisonment imposed restrictions upon him, the three Pastoral Epistles show us
that they appear to have had no effect on slowing his efforts to spread the Gospel
throughout the Empire as an apostle to the Gentiles.

II. The Authorship and Canonicity

“Addressing the question of authorship of a biblical book is important for two
reasons: (1) it helps us to gain as clear an idea as possible of the background
of the writer and of the audience to which the book was written; and
(2) it helps us to establish a basis for the book’s
authority as Scripture.” 18
(Buist Fanning)

In discussing the evidence for the authorship of the books of the New Testament,
one must also deal with the issue of canonicity, since apostolic authority was one
of the primary conditions for a book to be accepted into the biblical canon of the
early Church. This section evaluates three phases in the development of the
canonicity of the twenty-seven books of the New Testament: apostolic authority,
church orthodoxy, and catholicity. The first phase of canonization is called
apostolic authority and is characterized by the use of the New Testament writings

15
Clifford H. Moore, and John Jackson, trans., Tacitus: The Histories and The Annals, vol. 4, in
The Loeb Classical Library, eds. T. E. Page, E. Capps, and W. H. D. Rouse (London: William
Heinemann, 1937), 283-285.
16
Eusebius writes, “Over all his other crimes, Nero also is the first to carry out a persecution
against the Christians, in which Peter and Paul gloriously died at Rome.” (Chronicle: Olympiads 211,
section m) See PG 19.544C and PL 27.454C.
17
Jerome writes, “He then, in the fourteenth year of Nero on the same day with Peter, was
beheaded at Rome for Christ’s sake and was buried in the Ostian way, the twenty-seventh year after our
Lord’s passion.” (Lives of Illustrious Men 5) (NPNF 2.3)
18
Buist M. Fanning, Revelation, in Zondervan Exegetical Commentary on the New Testament, ed.
Clinton E. Arnold (Grand Rapids, MI: Zondervan Academic, 2000), 24, Logos.

18
of the apostles by the earliest Church fathers in the defense of the Christian faith
(1st and 2nd centuries). The second phase of canonization is called church
orthodoxy and is characterized by the recognition of the apostolic writings into
their distinctive groups (Gospels, Pauline Epistles, Catholic Epistles), as well as
their use among the churches as the rules of the Christian faith (late 2nd century
through 3rd century). The third phase of canonization is characterized by the
distribution and general acceptance of the books of the New Testament by the
catholic Church at large, seen most distinctly in the lists of canonical books made
during the early Church councils (4th century).

A. Apostolic Authority. Scholars generally agree that the New Testament canon
went through several phrases of development in early Church history prior to its
solidification in the fourth century. F. B. Westcott says the earliest phase is
considered the apostolic age in which “the writings of the Apostles were regarded
from the first as invested with singular authority, as the true expression, if not the
original source, of Christian doctrine and Christian practice.” He says the
“elements of the Catholic faith” were established during this period in Church
history. 19 At this time, the early Christian Greek apologists defended the catholic
faith during the rise of the heresies of the second century using the writings that
carried the weight of apostolic authority. The Church established its rules of
conduct upon the books that were either written by the apostles themselves, such
as Matthew, John, Peter, and Paul, or directly sanctioned by them, such as Mark
and Luke, the assistances of Peter and Paul, respectively, as well as the epistles of
James and Jude, the brothers of the Lord Jesus Christ, who were endorsed by the
apostles because of their key leadership roles in the early Church. Thus, apostolic
authority was the primary element in selecting the canonical books of the New
Testament.

Both internal and external evidence strongly support Pauline authorship of the
thirteen New Testament epistles associated with him. In fact, their authorship was
never contested until modern times, when several radical schools of thought
emerged, whose views are no longer taken seriously by evangelical Bible scholars
today. The following discussion argues in support of Pauline authorship using

19
The Muratorian Canon (c. A.D. 200) alludes to the criteria of apostolic authority for the New
Testament writings, saying, “The Pastor, moreover, did Hermas write very recently in our times in the
city of Rome, while his brother bishop Pius sat in the chair of the Church of Rome. And therefore it
also ought to be read; but it cannot be made public in the Church to the people, nor placed among the
prophets, as their number is complete, nor among the apostles to the end of time.” (Fragments of Caius
3.3) (ANF 5) See Brooke Foss Westcott, A General Survey of the History of the Canon of the New
Testament (London: Macmillan and Co., 1875), 21. Corey Keating says, “In the first two centuries,
‘apostolic authority’ was the important factor in deciding to keep or reject a particular writing.” See
Corey Keating, “The Criteria Used for Developing the New Testament Canon in the First Four
Centuries of the Christian Church,” Research Paper, Fuller Theological Seminary, 2000 [on-line];
accessed 15 April 2012; available from http://www.ntgreek.org/SeminaryPapers/ChurchHistory/
Criteria%20for%20Development%20of%20the%20NT%20Canon%20in%20First%20Four%20Centuri
es.pdf; Internet, 2.

19
internal evidence from the book itself, as well as the external evidence of the
writings of the early Church fathers.

Regarding the Pastoral Epistles, internal evidence for Pauline authorship is

supported by the fact that Paul declares himself the author of these four epistles,
along with its internal characteristics that are distinctly Pauline, as wells as the
historical illusions that coincide with the book of Acts and other Pauline epistles.
External evidence for Pauline authorship is supported by the fact that all of the
Church fathers universally accepted these epistles as genuine. Thus, internal and
external evidence gives strong support to Pauline authorship for the Pastoral
Epistles.

1. Internal Evidence to Support Pauline Authorship. Internal evidence

strongly supports Pauline authorship of the three epistles traditional labeled
Pastoral Epistles. There are three traditional arguments for its authenticity: its
declaration, its style, and its theology.

The Declarations of the Author’s Identity in these Epistles are Pauline. The
first traditional argument concerns declarations made within the book that
reveals the author’s identity. These declarations take the form of both direct
and indirect statements within the Pastoral Epistles. For example, the opening
salutation of the Pastoral Epistles declares Pauline authorship as he introduces
himself to Timothy and Titus (1 Tim 1:1, 2 Tim 1:1, Titus 1:1). This is typical
of Paul who introduces himself in every one of the thirteen Pauline epistles as
he ascribes his apostolic authority over the church in most of them (Rom 1:1;
1 Cor 1:1; 2 Cor 1:1; Gal 1:1; Eph 1:1; Col 1:1; 1 Tim 1:1; 2 Tim 1:1; Titus
1:1). The fact that he refers to his apostolic office in the salutations of the
Pastoral Epistles further confirms that these letters are Pauline.

Paul introduces himself in association with Timothy in the salutations of six of

his thirteen New Testament epistles (2 Cor 1:1, Phil 1:1, Col 1:1, 1 Thess 1:1,
2 Thess 1:1, Phlm 1). The evidence of Paul’s relationship with Timothy in the
books of Acts and epistle of Hebrews and throughout the Pauline epistles
supports the identity and validity of the association of these two individuals in
the opening verses.

In addition, the Pastoral Epistles contain a number of indirect statements

concerning the author’s identity. Many biographical references to the author
of the Pastoral Epistles indirectly identify him as the apostle Paul. He was a
preacher of the Gospel and that he walked in the New Testament offices of an
apostle to the Gentiles as well as a teacher (1 Tim 1:1; 2:7, 2 Tim 1:1, 11,
Titus 1:1). He was of a Jewish background by serving his forefathers (2 Tim
1:3). He refers to Timothy and Titus as his “true sons in the faith” (1 Tim 1:2,
Titus 1:4), as his “beloved son” (2 Tim 1:2), and who were in a ministry
position that required them to obey the author’s charges (1 Tim 1:3, 18; 2:1;

20
5:21; 6:13, 2 Tim 4:1, Titus 1:5). His ministry took him to Macedonia,
Ephesus (1 Tim 1:3; 3:14; 4:13), Rome (2 Tim 1:17), Troas (2 Tim 4:13),
Miletus (2 Tim 4:20) and Crete (Titus 1:5). He was familiar with the Mosaic
Law (1 Tim 1:5-11) and other Old Testament passages (1 Tim 2:13-14; 5:18,
2 Tim 3:8), as well as the Grecian culture (Titus 1:12). He experienced a
divine, personal calling into the ministry (1 Tim 1:12). His former lifestyle
was characterized as a blasphemer and a persecutor of the Church, and as a
violent person (1 Tim 1:13). He looks upon himself as the chief of sinners (1
Tim 1:15), whom God would use as an example of His marvelous saving
grace to mankind (1 Tim 1:16). Thus, he was a person well-known by the
early Church, whose life and ministry served as an example to the early
church congregations (2 Tim 1:13; 2:2). He held authority over the churches
of Asia (2 Tim 1:15) and walked with enough authority over these early
churches to deliver undisciplined church members over to Satan (1 Tim 1:20),
and to charge Timothy and Titus on how to appoint bishops and deacons (1
Tim 3:1-13, Titus 1:5-9). He walked with an anointing and authority to lay
hands upon those who were being put into the ministry (2 Tim 1:6). Luke was
one of his faithful co-workers (2 Tim 4:11). His zeal for the Lord moved him
to endure much hardship for Christ and for others (2 Tim 2:10-13; 3:10-11),
and he gives one example of the harm did to him by Alexander the
coppersmith (2 Tim 4:14). He was imprisoned for the sake of the Gospel (2
Tim 1:8, 12; 2:9). He makes a reference to his legal defense in a Roman court
(2 Tim 4:16) and to his impending death because of his faith in Christ (2 Tim
4:6). Also, the names and places that the author refers to in the Pastoral
Epistles match the life and ministry of Paul and his coworkers recorded in
other New Testament writings. We find the names of his co-workers and
friends, Timothy, Titus, Luke, Apollos, Tychicus, Trophimus, Demas, Mark,
Pricilla and Aquila in both sets of Pauline Epistles. And we have the places of
Miletus, Ephesus, Troas, Macedonia and Corinth in common with other New
Testament writings. These Pastoral Epistles show Paul establishing bishops in
their diocese, while later on in early Church history these dioceses became
fixed. We also know that the references in the Pastoral Epistles to heresies as
well as church polity are in line with a first-century writing. We know from
these Epistles that Paul was a close companion of Timothy and Titus, that his
ministry took him throughout many regions of the Roman Empire, that he was
well-versed in the Mosaic Law and the Grecian culture, and that his life and
zeal for the Lord brought him many hardships, including imprisonment and
finally martyrdom. In summary, all the historical and chronological references
in the Pastoral Epistles are able to coincide with what we know of Paul’s
ministry in the Scriptures.

The Epistle’s Literary Style is Pauline. The vocabulary and literary style of the
Pastoral Epistles appeal to Pauline authorship. The number of similar words
found in Luke-Acts and in the Pastoral Epistles has led some modern scholars,

21
 such as Walter Lock and Donald Guthrie, 20 to suggest that Luke wrote these
three epistles as Paul’s amanuensis (secretary) with the liberty of using much
of his own vocabulary. However, many scholars note that the tone and
sentiment of the Pastoral Epistles are clearly Pauline. For example, the
opening salutations are characteristic of Pauline writings. Also, the author’s
general attitude towards the Jewish opponents and Mosaic Law are the same
as other Pauline writings. Other similarities in sentiment are seen in how the
writer also breaks into rapturous praise of the Gospel of Jesus Christ, and of
his office as a minister of Christ, and of allusions to his own conversion and
office as an apostle to the Gentiles.

The Epistle’s Theology is Pauline. Lock argues in support of Pauline

authorship that the doctrines contained within these Epistles are essentially
Pauline. 21 He also notes that there are many points of contact between the
Pastorals and Paul's farewell address to the Ephesian elders in Acts 20:17-
38. 22 The doctrinal teachings of the Pastoral Epistles clearly flow with the
other Pauline epistles in the character and temperament of these teachings.
References to the Second Coming, to public worship and others in these
epistles are clearly Pauline.

2. External Evidence to Support Pauline Authorship. The Church fathers

were in universal agreement as to the Pauline authorship of the thirteen New
Testament epistles authored under his name. No major objections were raised
to challenge this view until the rise of the Tübingen School of F. C. Baur. 23
Thus, external evidence supports Pauline authorship of the Pastoral Epistles
without exception.

It is easy to see how canonicity is a testimony to Pauline authorship when we

understand that the debates of the early Church fathers to accept the general
epistles of 2 Peter, 2 and 3 John, and Jude was simply a debate about their
authorship. Apostolic authorship meant that the works were authentic, and thus,
authoritative. It was the apostolic authority inherent within a particular writing that
granted its inclusion into the New Testament canon. Therefore, canonicity was
based upon apostolic authority, and this apostolic authority was based upon the
authenticity of the writing, and its authenticity was based upon the fact that it was

20
Donald Guthrie, New Testament Introduction (Downers Grover, Illinois: Intervarsity Press,
1990), 647-648.
21
Walter Lock, A Critical and Exegetical Commentary on the Pastoral Epistles (I & II Timothy
and Titus), in The International Critical Commentary on the Holy Scriptures of the Old and New
Testaments, eds. Charles A. Briggs, Samuel R. Driver, and Alfred Plummer (Edinburgh: T. & T. Clark,
c1924, 1959), xxvi.
22
Lock, A Critical and Exegetical Commentary on the Pastoral Epistles, 1, 7, 18.
23
Richard R. Melick, Jr., Philippians, Colossians, Philemon, in The New American Commentary,
vol. 32, ed. David S. Dockery (Nashville, Tennessee: Broadman and Holman Publishers, 1991), 336,
Logos.

22
a genuine work of one of the apostles (Matthew, John, Paul, Peter), or one who
was serving directly under that apostolic authority, as Mark and Luke, or someone
endorsed by the Twelve, as James and Jude, the brothers of the Lord.

B. Church Orthodoxy. The second phase in the development of the New

Testament canon placed emphasis upon church orthodoxy, or the rule of faith for
the catholic Church. 24 Westcott says, “To make use of a book as authoritative, to
assume that it is apostolic, to quote it as inspired, without preface or comment, is
not to hazard a new or independent opinion, but to follow an unquestioned
judgment.” 25 The early Church fathers cited these apostolic writings as divinely
inspired by God, equal in authority to the Old Testament Scriptures. They
understood that these particular books embodied the doctrines that helped them
express the Church’s creed, or generally accepted rule of faith and conduct. As
Westcott notes, with a single voice the Church fathers of this period rose up from
the western to the eastern borders of Christendom and became heralds of the same,
unified Truth. 26 This phase is best represented in the writings of the early Church
fathers by the collection of the apostolic writings into the distinctive groups of the
Gospels, the Pauline epistles, and the Catholic epistles, and their distribution
among the churches as the rules of the Christian faith (late 2nd to 3rd century).
These collected works of the apostles were cited by the Church fathers as they
expounded upon the Christian faith and established church orthodoxy. We look at
three aspects of the development of church Orthodoxy in this section: (1) Patristic
Support of Authenticity, Authority, and Orthodoxy, (2) Manuscript Evidence, and
(3) Early Translations of the New Testament.

1. Patristic Support of Authenticity, Authority, and Orthodoxy. External

evidence for Pauline authorship of the Pastoral Epistles from the early Church
fathers is strong. They are included in all ancient manuscripts, versions, and
canonical lists (with the single exception of The Muratorian Canon) in the
same order in which they appear in the New Testament.

The authorship of the Pastoral Epistles was never doubted by any of the early
Church fathers, and these books are quoted by most of them. The early Church
fathers make direct statements declaring Pauline authorship, as well as direct
quotes, strong allusions and weak allusions. Direct quotes are word for word
citations from this book, strong allusions are apparent paraphrases, and weak

24
The church historian Eusebius notes that some of the General Epistles lacked widespread
circulation among the churches, which played a role in their slower acceptance into the New Testament
canon, saying, “These things are recorded in regard to James, who is said to be the author of the first of
the so-called catholic epistles. But it is to be observed that it is disputed; at least, not many of the
ancients have mentioned it, as is the case likewise with the epistle that bears the name of Jude, which is
also one of the seven so-called catholic epistles. Nevertheless we know that these also, with the rest,
have been read publicly in very many churches.” (Ecclesiastical History 2.23.25) (NPNF 2.1)
25
Westcott, A General Survey of the History of the Canon of the New Testament, 12.
26
Ibid., 331.

23
 allusions are words or phrases that appear to come from this book. In fact,
there are more quotes from these Epistles than any other Pauline writings,
excluding Romans and 1 Corinthians. We find paraphrases in the some of the
earliest writings of Clement of Rome (c. A.D. 95), Ignatius of Antioch (c.
A.D. 112), Polycarp of Smyrna (c. A.D. 112) and Theophilus of Antioch (c.
A.D. 180). Some suggest that these Epistles are alluded to in the writings of
The Epistle of Barnabas (A.D. 70-130), Hermas (A.D. 115-140), The Didache
(A.D. 80-100) and Diogenetus (A.D. 150), Justin Martyr (A.D. 100-165),
Heracleon (fl. c. 145-180) and others. Irenaeus (A.D. 130-200) was the first to
quote them directly by mentioning these epistles along with his citations. By
the close of the second century the Fathers were quoting them as unanimously
accepted by the Church. The writings of the early Church fathers provide
strong support for Pauline authorship of the Pastoral Epistles. 27 For this
reason, the Pastoral Epistles were used by the Church fathers to establish
church orthodoxy.

a) Clement of Rome (A.D. 96). Clement of Rome appears to be

paraphrasing a phrase from 1 Timothy 2:8 in his epistle to the
Corinthians, saying, “Let us then draw near to Him with holiness of spirit,
lifting up pure and undefiled hands unto Him, loving our gracious and
merciful Father, who has made us partakers in the blessings of His elect.”
(1 Clement 29) (ANF 1) See 1 Timothy 2:8, “I will therefore that men
pray every where, lifting up holy hands, without wrath and doubting.”

Clement of Rome appears to be quoting a phrase from Titus 3:1, saying,

“Ye never grudged any act of kindness, being ‘ready to every good
work.’” (1 Clement 2) (ANF 1) See Titus 3:1, “Put them in mind to be
subject to principalities and powers, to obey magistrates, to be ready to
every good work.”

Clement of Rome uses the phrase “with a pure conscience” in a similar

way that Paul used it in 2 Timothy 1:3, saying:

“The hateful, and those full of all wickedness, were roused to such a
pitch of fury, that they inflicted torture on those who served God with
a holy and blameless purpose [of heart], not knowing that the Most
High is the Defender and Protector of all such as with a pure
conscience venerate His all-excellent name; to whom be glory for
ever and ever. Amen.” (1 Clement 45) (ANF 1) See 2 Timothy 1:3, “I

27
There are many other citations available from the early Church fathers that I have not used to
support the traditional views of authorship of the books of the New Testament. Two of the largest
collections of these citations have been compiled by Nathaniel Lardner (1684-1768) in The Works of
Nathaniel Lardner, 10 vols. (London: Joseph Ogle Robinson, 1829, 1838), and by Jacques Paul Migne
(1800-1875) in the footnotes of Patrologia Graecae, 161 vols. (Parisiis: Excudebat Migne, 1857-66)
and in the text of Patrologia Latina, 221 vols. (Parisiis: Excudebat Migne, 1844-55) .

24
 thank God, whom I serve from my forefathers with pure conscience,
that without ceasing I have remembrance of thee in my prayers night
and day.”

b) Ignatius of Antioch (A.D. 35-107). Ignatius of Antioch alludes to 2

Timothy 2:4 in his epistle to Polycarp, saying “Please ye Him under
whom ye fight, and from whom ye receive your wages. Let none of you
be found a deserter.” (The Epistle of Ignatius to Polycarp 6) (ANF 1) See
2 Timothy 2:4, “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.”

Ignatius quotes from 2 Timothy 2:24 in his epistle to the Ephesians,

saying:

“Wherefore Paul exhorts as follows: ‘The servant of the Lord must

not strive, but be gentle towards all men, apt to teach, patient, in
meekness instructing those that oppose themselves.’” (The Epistle of
Ignatius to the Ephesians 10) (ANF 1) See 2 Timothy 2:24, “And the
servant of the Lord must not strive; but be gentle unto all men, apt to
teach, patient.”

Ignatius makes a possible allusion to Titus 1:10, saying:

“For there are some vain talkers and deceivers, not Christians, but
Christ-betrayers” (The Epistle of Ignatius to the Trallians 6) (ANF 1)
See Titus 1:10, “For there are many unruly and vain talkers and
deceivers, specially they of the circumcision.”

c) The Didache (A.D. 80-100). The Didache or The Lord’s Teaching

through the Twelve Apostles to the Nations was a short, early Christian
manual on morals and church practice. The Gospel of Matthew is used
extensively throughout the sixteen chapters of this ancient manual,
particularly from the Sermon on the Mount. The Didache makes an
allusion to 1 Timothy and Titus on the appointment of bishops and
deacons, saying, “Appoint, therefore, for yourselves, bishops and deacons
worthy of the Lord, men meek, and not lovers of money . . .” (The Lord’s
Teaching Through the Twelve Apostles to the Nations 15.1) (ANF 7) See
1 Timothy 3:2, “A bishop then must be blameless, the husband of one
wife, vigilant, sober, of good behaviour, given to hospitality, apt to
teach;” Titus 1:7, “For a bishop must be blameless, as the steward of God;
not selfwilled, not soon angry, not given to wine, no striker, not given to
filthy lucre.”

d) Polycarp (A.D. 69-155). Polycarp clearly borrows Paul’s words in 1

Timothy 6:7, 10 and 2 Timothy 4:10, saying:

25
 “‘But the love of money is the root of all evils.’ Knowing, therefore,
that ‘as we brought nothing into the world, so we can carry nothing
out,’ let us arm ourselves with the armour of righteousness; and let us
teach, first of all, ourselves to walk in the commandments of the
Lord.” (The Epistle of Polycarp to the Philippians 4) (ANF 1) See 1
Timothy 6:10, “For the love of money is the root of all evil: which
while some coveted after, they have erred from the faith, and pierced
themselves through with many sorrows.” See 1 Timothy 6:7, “For we
brought nothing into this world, and it is certain we can carry nothing
out.”

“I exhort you all, therefore, to yield obedience to the word of

righteousness, and to exercise all patience, such as ye have seen [set]
before your eyes, not only in the case of the blessed Ignatius, and
Zosimus, and Rufus, but also in others among yourselves, and in Paul
himself, and the rest of the apostles. [This do] in the assurance that
all these have not run in vain, but in faith and righteousness, and that
they are [now] in their due place in the presence of the Lord, with
whom also they suffered. For they loved not this present world, but
Him who died for us, and for our sakes was raised again by God from
the dead.” (The Epistle of Polycarp to the Philippians 9) (ANF 1) See
2 Timothy 4:10, “For Demas hath forsaken me, having loved this
present world, and is departed unto Thessalonica; Crescens to
Galatia, Titus unto Dalmatia.”

Polycarp alludes to 1 Timothy 2:2; 3:8 and 2 Timothy 2:12, saying:

“Pray also for kings, and potentates, and princes, and for those that
persecute and hate you.” (The Epistle of Polycarp to the Philippians
12) (ANF 1) See 1 Timothy 2:1-2, “I exhort therefore, that, first of
all, supplications, prayers, intercessions, and giving of thanks, be
made for all men; For kings, and for all that are in authority; that we
may lead a quiet and peaceable life in all godliness and honesty.”

“They must not be slanderers, double-tongued, or lovers of money,

but temperate in all things, compassionate, industrious, walking
according to the truth of the Lord, who was the servant . . .” (The
Epistle of Polycarp to the Philippians 5) (ANF 1) See 1 Timothy 3:8,
“Likewise must the deacons be grave, not doubletongued, not given
to much wine, not greedy of filthy lucre.”

“. . . and that if we live worthily of Him, ‘we shall also reign together
with Him.’” (The Epistle of Polycarp to the Philippians 5) (ANF 1)

26
 See 2 Timothy 2:12, “If we suffer, we shall also reign with him: if we
deny him, he also will deny us:”

e) Justin Martyr (A.D. 100-165). Justin Martyr alludes to Titus 3:4 in his
Dialogue with Trypho, saying:

“Further, I hold that those of the seed of Abraham who live according
to the law, and do not believe in this Christ before death, shall
likewise not be saved, and especially those who have anathematized
and do anathematize this very Christ in the synagogues, and
everything by which they might obtain salvation and escape the
vengeance of fire. For the goodness and the loving-kindness of God,
and His boundless riches, hold righteous and sinless the man who, as
Ezekiel tells, repents of sins; and reckons sinful, unrighteous, and
impious the man who fails away from piety and righteousness to
unrighteousness and ungodliness. Wherefore also our Lord Jesus
Christ said, ‘In whatsoever things I shall take you, in these I shall
judge you.’” (Dialogue of Justin 47) (ANF 1) See Titus 3:4, “But
after that the kindness and love of God our Saviour toward man
appeared,”

f) Athenagoras (2nd c.). Athenagoras, a Christian apologist of the second

century, alludes to 1 Timothy 2:2, saying, “And this is also for our
advantage, that we may lead a peaceable and quiet life, and may ourselves
readily perform all that is commanded us.” (A Plea for the Christians 37)
(ANF 2) See 1 Timothy 2:2, “For kings, and for all that are in authority;
that we may lead a quiet and peaceable life in all godliness and honesty.”

g) Theophilus of Antioch (later 2nd c.). Theophilus of Antioch quotes

from 1 Timothy 2:1-2, calling it “the divine word.” He writes, “Moreover,
concerning subjection to authorities and powers, and prayer for them, the
divine word gives us instructions, in order that ‘we may lead a quiet and
peaceable life.’” (Theophilus to Autolycus 3.14) (ANF 2) See 1 Timothy
2:1-2, “I exhort therefore, that, first of all, supplications, prayers,
intercessions, and giving of thanks, be made for all men; For kings, and
for all that are in authority; that we may lead a quiet and peaceable life in
all godliness and honesty.”

Theophilus of Antioch also quotes from Titus 3:5 when discussing a

theme that is in harmony with Titus 3:3-7, saying:

“Moreover, the things proceeding from the waters were blessed by

God, that this also might be a sign of men's being destined to receive
repentance and remission of sins, through the water and laver of
regeneration, as many as come to the truth, and are born again, and

27
 receive blessing from God.” (Theophilus to Autolycus 2.16) (ANF 2)
See Titus 3:5, “Not by works of righteousness which we have done,
but according to his mercy he saved us, by the washing of
regeneration, and renewing of the Holy Ghost;”

h) Tatian (A.D. c160). Tatian, a second century Christian apologist,

alludes to 1 Timothy 6:16, saying:

“The heavens are not infinite, O man, but finite and bounded; and
beyond them are the superior worlds which have not a change of
seasons, by which various diseases are produced, but, partaking of
every happy temperature, have perpetual day, and light
unapproachable by men below.” (Address of Titian to the Greeks 20)
(ANF 2) See 1 Timothy 6:16, “Who only hath immortality, dwelling
in the light which no man can approach unto; whom no man hath
seen, nor can see: to whom be honour and power everlasting. Amen.”

i) The Muratorian Canon (late 2nd c.). The Muratorian fragment, an

ancient Latin document dated around A.D. 200, is considered the earliest
attempt at listing the canonical books of the New Testament. 28 In it, we
find the following testimony of Pauline authorship for the Pastoral
Epistles. It says:

“He [Paul] wrote, besides these, one to Philemon, and one to Titus,
and two to Timothy, in simple personal affection and love indeed;
but yet these are hallowed in the esteem of the Catholic Church, and
in the regulation of ecclesiastical discipline.” (Fragments of Caius 3:
Canon Muratorianus 2) (ANF 5)

j) Irenaeus (A.D. 130-200). Irenaeus quotes all three Pastoral Epistles by

name in his book Against Heresies and credits them to the apostle Paul (1
Tim 1:4, 2 Tim 4:21, Titus 3:10, and others).

“Inasmuch as certain men have set the truth aside, and bring in lying
words and vain genealogies, which, as the apostle says, ‘minister
questions rather than godly edifying which is in faith,’ and by means
of their craftily-constructed plausibilities draw away the minds of the
inexperienced and take them captive, [I have felt constrained, my
dear friend, to compose the following treatise in order to expose and
counteract their machinations.]” (Against Heresies 1, preface 1)
(ANF 1) See 1 Timothy 1:4, “Neither give heed to fables and endless

28
F. L. Cross and E. A. Livingstone, eds., “Muratorian Canon,” The Oxford Dictionary of the
Christian Church, revised (Oxford: Oxford University Press, 1983), 950.

28
genealogies, which minister questions, rather than godly edifying
which is in faith: so do.”

“The blessed apostles, then, having founded and built up the Church,
committed into the hands of Linus the office of the episcopate. Of
this Linus, Paul makes mention in the Epistles to Timothy.” (Against
Heresies 3.3.3) (ANF 1) See 2 Timothy 4:21, “Do thy diligence to
come before winter. Eubulus greeteth thee, and Pudens, and Linus,
and Claudia, and all the brethren.”

“Why, then, did the Lord not form the covenant for the fathers?
Because ‘the law was not established for righteous men.’ But the
righteous fathers had the meaning of the Decalogue written in their
hearts and souls, that is, they loved the God who made them, and did
no injury to their neighbour.” (Against Heresies 4.16.3) (ANF 1) See
1 Timothy 1:9, “Knowing this, that the law is not made for a
righteous man, but for the lawless and disobedient, for the ungodly
and for sinners, for unholy and profane, for murderers of fathers and
murderers of mothers, for manslayers.”

“If, on the other hand, these men did not know it, then how is it that,
while you express yourselves in the same terms as do those who
knew not the truth, ye boast that yourselves alone possess that
knowledge which is above all things, although they who are ignorant
of God [likewise] possess it? Thus, then, by a complete perversion of
language, they style ignorance of the truth knowledge: and Paul well
says [of them, that [they make use of] ‘novelties of words of false
knowledge.’” (Against Heresies 2.14.7) (ANF 1) See 1 Timothy 6:20,
“O Timothy, keep that which is committed to thy trust, avoiding
profane and vain babblings, and oppositions of science falsely so
called.”

“John, the disciple of the Lord, preaches this faith, and seeks, by the
proclamation of the Gospel, to remove that error which by Cerinthus
had been disseminated among men, and a long time previously by
those termed Nicolaitans, who are an offset of that “knowledge”
falsely so called, that he might confound them, and persuade them
that there is but one God, who made all things by His Word;”
(Against Heresies 2.11.1) (ANF 1) See 1 Timothy 6:20, “ O Timothy,
keep that which is committed to thy trust, avoiding profane and vain
babblings, and oppositions of science falsely so called.”

“But as many as separate from the Church, and give heed to such old
wives' fables as these, are truly self-condemned; and these men Paul
commands us, ‘after a first and second admonition, to avoid.’”

29
 (Against Heresies 1.16.3) (ANF 1) See Titus 3:10, “A man that is an
heretick after the first and second admonition reject.”

Irenaeus refers to Titus 3:10 when describing how the apostle John and
Polycarp refused to even dialogue with the heretics of their day, but rather
went out from their presence in haste.

“There are also those who heard from him that John, the disciple of
the Lord, going to bathe at Ephesus, and perceiving Cerinthus within,
rushed out of the bath-house without bathing, exclaiming, “Let us fly,
lest even the bath-house fall down, because Cerinthus, the enemy of
the truth, is within.” And Polycarp himself replied to Marcion, who
met him on one occasion, and said, “Dost thou know me?” “I do
know thee, the first-born of Satan.” Such was the horror which the
apostles and their disciples had against holding even verbal
communication with any corrupters of the truth; as Paul also says, “A
man that is an heretic, after the first and second admonition, reject;
knowing that he that is such is subverted, and sinneth, being
condemned of himself.” (Against Heresies 3.3.4) (ANF 1) See Titus
3:10, “A man that is an heretick after the first and second admonition
reject.”

k) Clement of Alexandria (A.D. 150-215). Clement of Alexandria clearly

notes that Paul is the author of all three Pastoral Epistles as he quotes
from them using his name as the author.

“. . . therefore, the apostle says, ‘In everything approving ourselves

as the servants of God; as poor, and yet making many rich; as having
nothing, yet possessing all things. Our mouth is opened to you.’ ‘I
charge thee,’ he says, writing to Timothy, ‘before God, and Christ
Jesus, and the elect angels, that thou observe these things, without
preferring one before another, doing nothing by partiality.’” (The
Stromata 1.1) (ANF 2) 1 Timothy 5:21, “I charge thee before God,
and the Lord Jesus Christ, and the elect angels, that thou observe
these things without preferring one before another, doing nothing by
partiality.”

“‘Thou, therefore, be strong,’ says Paul, ‘in the grace that is in Christ
Jesus. And the things which thou hast heard of me among many
witnesses, the same commit thou to faithful men, who shall be able to
teach others also.’ And again: ‘Study to show thyself approved unto
God, a workman that needeth not to be ashamed, rightly dividing the
word of truth.’” (The Stromata 1.1) (ANF 2) See 2 Timothy 2:1-2,
“Thou therefore, my son, be strong in the grace that is in Christ
Jesus. And the things that thou hast heard of me among many

30
 witnesses, the same commit thou to faithful men, who shall be able to
teach others also.” 2 Timothy 2:15, “Study to shew thyself approved
unto God, a workman that needeth not to be ashamed, rightly
dividing the word of truth.”

“. . . others, Epimenides the Cretan, whom Paul knew as a Greek

prophet, whom he mentions in the Epistle to Titus, where he speaks
thus: ‘One of themselves, a prophet of their own, said, The Cretans
are always liars, evil beasts, slow bellies. And this witness is true.’”
(The Stromata 1.14) (ANF 2) See Titus 1:12, “One of themselves,
even a prophet of their own, said, The Cretians are alway liars, evil
beasts, slow bellies.”

Clement of Alexandria repeatedly quotes from I and 2 Timothy in The

Stromata and tells us that the heretics rejected these writings because
their errors were refuted by them.

“Convicted by this utterance, the heretics reject the Epistles to

Timothy.” (The Stromata 2.11) (ANF 2)

l) Tertullian (A.D. 160-225). Tertullian quotes frequently from all three

Pastoral Epistles. When Tertullian writes his treatise On The Resurrection
of the Flesh, he begins to quote from the Pauline epistles extensively and
he uses Paul’s name often. In chapter 23, he quotes from 1 Timothy as
one of Paul’s writings. In The Prescription Against Heresies, Tertullian
refers to both of Paul’s letters to Timothy.

“Similarly, concerning Onesiphorus, does he (Paul) also write to

Timothy: ‘The Lord grant unto him that he may find mercy in that
day;’ unto which day and time he charges Timothy himself ‘to keep
what had been committed to his care, without spot, unrebukable, until
the appearing of the Lord Jesus Christ: which in His times He shall
show, who is the blessed and only Potentate, the King of kings and
Lord of lords,’ speaking of (Him as) God.” (On The Resurrection of
the Flesh 23) (ANF 3) See 2 Timothy 1:18, “The Lord grant unto him
that he may find mercy of the Lord in that day: and in how many
things he ministered unto me at Ephesus, thou knowest very well.” 1
Timothy 6:14-15, “That thou keep this commandment without spot,
unrebukeable, until the appearing of our Lord Jesus Christ: Which in
his times he shall shew, who is the blessed and only Potentate, the
King of kings, and Lord of lords.”

“On this point, however, we dwell no longer, since it is the same Paul
who, in his Epistle to the Galatians, counts ‘heresies’ among ‘the sins
of the flesh,’ who also intimates to Titus, that ‘a man who is a

31
 heretic’ must be ‘rejected after the first admonition,’ on the ground
that ‘he that is such is perverted, and committeth sin, as a self-
condemned man.’” (The Prescription Against Heresies 6) (ANF 3)
See Titus 3:10-11, “A man that is an heretick after the first and
second admonition reject; Knowing that he that is such is subverted,
and sinneth, being condemned of himself.”

“. . . because Paul addressed even this expression to Timothy: ‘O

Timothy, guard that which is entrusted to thee;’ and again: ‘That
good thing which was committed unto thee keep.’ What is this
deposit? Is it so secret as to be supposed to characterize a new
doctrine? or is it a part of that charge of which he says, ‘This charge I
commit unto thee, son Timothy?’ and also of that precept of which he
says, ‘I charge thee in the sight of God, who quickeneth all things,
and before Jesus Christ who witnessed a good confession under
Pontius Pilate, that thou keep this commandment?’” (The
Prescription Against Heresies 25) (ANF 3) See Timothy 6:20, “O
Timothy, keep that which is committed to thy trust, avoiding profane
and vain babblings, and oppositions of science falsely so called.” 2
Timothy 1:14, “That good thing which was committed unto thee keep
by the Holy Ghost which dwelleth in us.” 1 Timothy 1:18, “This
charge I commit unto thee, son Timothy, according to the prophecies
which went before on thee, that thou by them mightest war a good
warfare.” 1 Timothy 6:13, “I give thee charge in the sight of God,
who quickeneth all things, and before Christ Jesus, who before
Pontius Pilate witnessed a good confession.”

“Such also as ‘forbid to marry’ he (Paul) reproaches in his

instructions to Timothy.” (The Prescription Against Heresies 33)
(ANF 3) See 1 Timothy 4:3, “Forbidding to marry, and commanding
to abstain from meats, which God hath created to be received with
thanksgiving of them which believe and know the truth.”

m) Eusebius (A.D. 260-340). Eusebius tells us that Paul wrote his second
epistle to Timothy from Rome.

“After the martyrdom of Paul and of Peter, Linus was the first to
obtain the episcopate of the church at Rome. Paul mentions him,
when writing to Timothy from Rome, in the salutation at the end of
the epistle.” (Ecclesiastical History 3.2.1) (NPNF 2.1) See 2 Timothy
4:21, “Do thy diligence to come before winter. Eubulus greeteth thee,
and Pudens, and Linus, and Claudia, and all the brethren.”

Eusebius quotes Hegesippus, taking words from 1 Timothy 6:20.

32
 “But when the sacred college of apostles had suffered death in
various forms, and the generation of those that had been deemed
worthy to hear the inspired wisdom with their own ears had passed
away, then the league of godless error took its rise as a result of the
folly of heretical teachers, who, because none of the apostles was still
living, attempted henceforth, with a bold face, to proclaim, in
opposition to the preaching of the truth, the ‘knowledge which is
falsely so-called.’” (Ecclesiastical History 3.32.8) (NPNF 2.1) See 1
Timothy 6:20, “O Timothy, keep that which is committed to thy
trust, avoiding profane and vain babblings, and oppositions of
science falsely so called:”

Alfred Plummer notes that Eusebius places all three Pastoral Epistles
among the accepted canon, and not among the questionable books. 29

“Paul’s fourteen epistles are well known and undisputed.”

(Ecclesiastical History 3.3.5) (NPNF 2.1)

“Since we are dealing with this subject it is proper to sum up the

writings of the New Testament which have been already mentioned.
First then must be put the holy quaternion of the Gospels; following
them the Acts of the Apostles. After this must be reckoned the
epistles of Paul; next in order the extant former epistle of John, and
likewise the epistle of Peter, must be maintained. After them is to be
placed, if it really seem proper, the Apocalypse of John, concerning
which we shall give the different opinions at the proper time. These
then belong among the accepted writings. (Ecclesiastical History
3.25.1-2) (NPNF 2.1)

2. Manuscript Evidence. Paul’s epistles are found in numerous early Greek

manuscripts. One of the earliest manuscripts, the Chester Beatty codex (p46),
which was probably written in Egypt near the end of the second century,
contains eight Pauline epistles (Rom, 1-2 Cor, Gal, Eph, Phil, Col, 1 Thess)
and the epistle of Hebrews. 30 It probably contained the entire Pauline corpus
in its original collection. There are a number of third century manuscripts that
contain portions of the Pauline corpus, and a number of fourth century
manuscripts that originally contained the entire New Testament (Codex
Alexandrinus and Codex Sinaiticus). These ancient manuscripts containing the

29
Alfred Plummer, The Pastoral Epistles, in The Expositor’s Bible, ed. William R. Nicoll
(London: Hodder and Stoughton, 1891), 6.
30
Philip W. Comfort, and David P. Barrett, eds., The Text of the Earliest New Testament Greek
Manuscripts (Wheaton, Illinois: Tyndale House Publishers, Inc., 2001), “P46 (P. Chester Beatty II + P.
Mich. Inv. 6238),” Logos.

33
 collective body of Pauline epistles testify to the fact that the Church at large
circulated these writings as a part of its orthodox faith.

Perhaps the most notable concern over the canonicity of the Pastoral Epistles
arises out of their absence from the Chester Beatty Papyrus (P46). 31 In defense
it must be stated that this important document, dated about the middle of the
third century, has not been fully preserved, and the last pages of this very
ancient manuscript, which would have contained the Pastoral Epistles, is
missing. So, despite these few exceptions, these Epistles were clearly accepted
by the early Church at large.

3. Early Translations of the New Testament. The earliest translations of the

New Testament, written when the canon was being formed, included the
Pauline epistles, such as the Old Latin (2nd to 4th c), the Coptic (3rd to 4th c),
the Peshitta (4th c), the Armenian (5th c), the Georgian (5th c), and the Ethiopic
(6th c). 32 The Pauline epistles would not have been translated with the other
New Testament writings unless it was considered a part of the orthodox
beliefs of the Church at large.

C. Catholicity. The third and final phase of New Testament canonicity placed
emphasis upon the aspect of catholicity, or the general acceptance of the canonical
books. Westcott says, “The extent of the Canon, like the order of the Sacraments,
was settled by common usage, and thus the testimony of Christians becomes the
testimony of the Church.” 33 This phase is best represented in the period of church
councils of the fourth century as bishops met and agreed upon a list of canonical
books generally accepted by the catholic Church. However, approved canons were
listed by individual Church fathers as early as the second century. These books
exhibited a dynamic impact upon the individual believers through their
characteristic of divine inspiration, transforming them into Christian maturity,
being used frequently by the Church at large. We look at two testimonies of
catholicity in this section: (1) Early Church Canons and Versions, and (2) Early
Church Councils.

31
C. Sumner Wemp, The First Epistle of Timothy, in KJV Bible Commentary, eds. Edward E.
Hindson and Woodrow M. Kroll (Nashville: Thomas Nelson, 1997), 2493, Logos.
32
The Old Latin Bible manuscripts of the fifth century, Codex Bezae (Gospels, Acts, Catholic
epistles), Codex Claromontanus (Pauline epistles), and Codex Floriacensis (Acts, Catholic epistles,
Revelation) were used prior to Jerome’s Vulgate (beginning A. D. 382), and these Old Latin
manuscripts testify to the canonization of the twenty-seven books of the New Testament at an early
date. See Kurt Aland, Matthew Black, Carlo M. Martini, Bruce M. Metzger, M. Robinson, and Allen
Wikgren, eds, The Greek New Testament, Third Edition (United Bible Societies, c1966, 1968, 1975),
xxxi-xxxiv. See also Bruce M. Metzger, The Text of the New Testament: Its Transmission, Corruption,
and Restoration (Oxford: University Press, 1968), 69-86.
33
Westcott, A General Survey of the History of the Canon of the New Testament, 12.

34
 Early Church Canons and Versions. Early Church canons support the
Pastoral Epistles as a part of the body of Pauline epistles. They are listed in The
Muratorian Canon, one of the earliest canons that lists Paul’s thirteen New
Testament epistles (A.D. 180) (Fragments of Caius 3: Canon Muratorianus 2)
(ANF 5). They are found in every canonical list thereafter, such as the Apostolic
canon (c. A.D 300) 34 and the Cheltenham canon (c. A.D. 365-390). 35 Some of the
early Church fathers provided canonical lists in their writings. Tertullian (A.D.
160-225) tells us that Marcion the heretic rejected the Pastoral Epistles in his
Instrumentum (A.D. 140). 36 Eusebius (A.D. 260-340) includes these epistles in his
list of “acknowledged books.” 37 Athanasius (c. 367) gives us a canonical list that
includes them. 38 Cyril of Jerusalem (A.D. 315-386) includes them in his list as
well. 39

Early Church Councils. The earliest, major Church councils named the
Pauline epistles as authentic writings; Nicea (c. 325-40), Hippo (393), Carthage
(397), and Carthage (419). This would not have been done unless the Church at
large believed them to be canonical.

During the fourth century, the Roman emperor Constantine was converted to
Christianity and ordered Eusebius to produce fifty copies of the Scriptures. 40 The
production and distribution of these Bibles, along with the church synods that
followed, served to confirm the twenty-seven books of the New Testament as
canonical and authoritative. The early Church traditions of authorship and
authenticity became firmly embedded within their canonicity. Therefore, citations
of the New Testament Scriptures and later manuscript evidence after this period of
Church history only serve to repeat traditions that had already become well-known
and established among the churches of the fourth century.

34
Constitutions of the Holy Apostles 7.47.85 (ANF 7)
35
H. Y. Gamble, “Canon: New Testament,” in The Anchor Yale Bible Dictionary, vol. 1, ed. D. N.
Freedman (New York: Doubleday, 1992), 856, Logos; see Erwin Preuschen, Analecta: Kürzere texte
zur Geschichte der Alten Kirche und des Kanons, zusammengestellt von Erwin Preuschen (Leipzig:
Mohr, 1893), 138-40; See Bruce M. Metzger, The Canon of the New Testament: Its Origin,
Development, and Significance (Oxford: University Press, 1987), 231-232.
36
Tertullian writes, “To this epistle [Philemon] alone did its brevity avail to protect it against the
falsifying hands of Marcion. I wonder, however, when he received (into his Apostolicon) this letter
which was written but to one man, that he rejected the two epistles to Timothy and the one to Titus,
which all treat of ecclesiastical discipline. His aim, was, I suppose, to carry out his interpolating process
even to the number of (St. Paul's) epistles.” (Against Marcion 5.21) (ANF 3)
37
Eusebius, Ecclesiastical History 3.3.1-7; 3.24-25 (NPNF 2.1)
38
Athansius, Festal Letters 39.5 (Easter, 367) (NPNF 2.4)
39
Cyril of Jerusalem, Catechetical Lectures 4.36 (NPNF 2.7)
40
Westcott, A General Survey of the History of the Canon of the New Testament, 422-426.

35
D. Arguments against Pauline Authorship. Despite this overwhelming testimony
to Pauline authorship of the Pastoral Epistle by the early Church fathers, modern
scholarship has built a strong case against it based primarily upon internal
evidence. C. Sumner Wemp tells us that skepticism towards Pauline authorship of
the Pastoral Epistles began to grow with the rise of higher criticism in the
eighteenth and nineteenth centuries, as did the authorship of many other books in
the Scriptures at this time. We find these initial attacks coming from the German
theology school of scholars. 41 Philip Schaff tells us that Schleiermacher led the
way in 1807 by attacking 1 Timothy. This was followed by “DeWette . . . Bauer
(1835) . . . Schwegler (1846), Hilgenfeld (1875), Mangold, Schenkel, Hausrath,
Pfleiderer (both in his Paulinismus and in his Commentary in the Protestanten-
Bibel, 1874), Holtzmann (1880); also by Ewald, Renan (L’Église chrétienne, pp.
85 sqq.), and Sam. Davidson (Introd., revised ed., II. 21 sqq.).”42 Thus, we see
how this view originated from Germany, and made its way into Britain and U.S.
theological circles.

Wemp proposes three views held by scholars today regarding the authorship of the
Pastoral Epistles: “(1) those who hold to Pauline authorship (such as Godet,
Lightfoot, Alford, Lange, Schaff, Ramsay, etc.); (2) those who believe that these
epistles should be placed in the second century and consequently are not to be
considered Pauline in any sense of the word (such as Baur, Hatch, Goodspeed, etc.,
perhaps the most popular view today); and (3) those who take a mediating position
claiming that while these letters were not written by Paul, they do contain some
genuine Pauline fragments (such as Ewald, Harnack, Moffatt, etc.).” 43 However, it
would be highly unlikely that the early Church father would have preserved
“scraps” of Pauline writings, and still less likely that the early Church would have
incorporated into the New Testament canon any later, non-canonical, non-
apostolic writings, which lacked the authority of the other New Testament books.

Regarding the view that these Epistles are a second century writing, today many
modern scholars maintain that these Epistles are pseudepigraphical, that is, they
were written pseudonymously sometime after Paul’s death, dating them around the
turn of the second century. They suggest that someone wrote them later in order to
combat the rise in Gnosticism in the second century. However, we have an account
from Tertullian where the early Church fathers expelled an elder from his
ecclesiastical office for writing pseudonymously, 44 showing that this practice was
41
Wemp, The First Epistle of Timothy, 2493.
42
Philip Schaff, History of the Christian Church, vol. 1: Apostolic Christianity A.D. 1-100 (Grand
Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1955), 371.
43
Wemp, The First Epistle of Timothy, 2493.
44
Tertullian writes, “But if the writings which wrongly go under Paul’s name, claim Thecla’s
example as a licence for women’s teaching and baptizing, let them know that, in Asia, the presbyter
who composed that writing, as if he were augmenting Paul’s fame from his own store, after being
convicted, and confessing that he had done it from love of Paul, was removed from his office.” (On
Baptism 17) (ANF 3)

36
unacceptable to the early Church. The fact that this person’s name remains hidden
in history makes it less likely to have occurred.

The primary reasons for many modern critics to reject Pauline authorship of the
Pastoral Epistles is listed by Plummer and others, and are found to largely rest
entirely upon speculations from internal evidence; for their external testimony is
insurmountable. Here is a summary of issues discussed by Guthrie. 45

The Historical Argument. It is a fact that all three Pastoral Epistles contain
historical allusions to the life and ministry of the apostle Paul. It is also true that
some scholars find it difficult to fit the narrative material of these epistles within
the book of Acts and the other Pauline epistles, so they conclude that these Epistles
hold a later date of writing. Other scholars give these Epistles an earlier date by
fitting them within the period of Paul’s three missionary journeys recorded in the
book of Acts. However, this argument for a later date of writing or a very early
date is countered by fact that the early Church fathers strongly testify of two
Roman imprisonments, which supports the view that the events recorded in the
Pastoral Epistles took place within a few years after Paul’s release from his first
Roman imprisonment.

The Linguistic Argument. Scholars argue for a late date using the fact that the
Pastoral Epistles contain a large amount of unique phraseology and vocabulary not
found in other Pauline writings. However, this argument for a later date of writing
is countered by showing a similar amount of diversity within other Pauline
epistles, such as Galatians. Such broader studies reveal that there is not as much
uniqueness within the Pastoral Epistles as it first appears. In addition, one must
consider the fact that the common phraseology within the three Pastoral Epistles is
dictated by a common subject and similar historical background. In addition, such
arguments against Pauline authorship based upon linguistics do not take into
account the possible use of an amanuensis, who would have injected his own
vocabulary and style. Also, most of the words that occur only once in these
Epistles can be found in the LXX and in extra-biblical Greek literature, showing
that these words were a part of the vocabulary of the Greek at that time of the first
century. In summary, there just simply is not enough written material within these
three Epistles to draw any definitive statistical conclusions that could result in
claims of a second-century document.

The Ecclesiastical Argument. Some scholars argue for a later date of writing by
saying that the church order described within the Pastoral Epistles is of a later date
than Paul’s time. They state that Paul had little or no interest in organizing
churches, and that it would take time to develop such order. This argument is
countered by stating that there is no reason to doubt that such church order existed
during Paul’s time. In fact, Paul is more preoccupied with church order in the

45
Guthrie, New Testament Introduction, 612-621.

37
Pastoral Epistles, while placing emphasis upon church doctrine in his other
epistles. We know from the Scriptures there was some form of church order that
existed in every church that Paul planted. We see evidence of this in the Church
Epistles that contain references to the offices of elders, overseers, deacons, and
widows. Specifically we read about deacons in Acts 6:1, about widows in Acts
9:39, 41 and 1 Corinthians 7:8, about apostles and elders during the first Jerusalem
Council in Acts 15:1-21, and about “bishops and deacons” in Philippians 1:1, and
there are elders in the church of Ephesus in Acts 20:17. Also, Paul tells the
Romans that “he that ruleth, with diligence” (Rom 12:8); and Paul tells the
Thessalonians “to know them which labour among you, and are over you in the
Lord” (1 Thess 5:12); and Paul lists for the Corinthians the offices in the Church as
“apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of
healings, helps, governments, diversities of tongues” (1 Cor 12:28). Thus, there is
clearly a level of church organization and offices within the book of Acts and the
other Pauline epistles.

The Doctrinal Argument. The erroneous doctrines that Paul addresses within the
Pastoral Epistles are thought by some scholars to be of a later date than the time of
the early apostles. This view is largely based upon the absence of characteristic
Pauline doctrines seen in the other nine Church Epistles. This argument is
countered by the fact that the Pastoral Epistles were not intended on laying down
Church doctrine, but rather, establishing the order in which Church doctrine was to
be administered within local congregations. Some skeptics believe that these
Epistles were primarily intended to combating Gnosticism. There is no reason to
doubt that such issues existed during Paul’s time, but the fact is Paul was
countering Jewish traditions more than Gnosticism in these three Epistles. We find
just such arguments in Paul’s epistle to the Colossians. Throughout these epistles,
Paul constantly referred to “the faith, “the deposit,” and “sound teaching” as a way
of referring to sacred Church doctrine.

Plummer adds that the authenticity of the three Pastoral Epistles stands or falls
together, so closely are they linked in subject matter. They must stand or fall based
upon the assumption of two Roman imprisonments; for if Paul was martyred
during his first imprisonment, then critics would find a strong foothold to question
their authenticity. 46 However, all evidence supports two imprisonments.

46
Plummer, The Pastoral Epistles, 8.

38
 III. The Date and Place of Writing
“These two subjects [date and place of writing] cannot be discussed separately.” 47
(Ernest Best)

Up until recent years with the rise of higher criticism, it is the commonly held view
that the apostle Paul wrote the three Pastoral Epistles after his first Roman
captivity and into his second imprisonment in Rome. The epistles of 1 Timothy
and Titus were written close together while Paul was traveling through Macedonia
around A.D. 62-64 after being released from his first Roman imprisonment, and 2
Timothy was written during Paul’s second Roman imprisonment around A.D. 65-
67. However, a large group of scholars now debate this traditional view with a
variety of newly formed theories.

A. The Date of Writing of the Pastoral Epistles. There are a number of views as to
the date of writing of the Pastoral Epistles. Some date them during Paul’s third
missionary journey as early as A.D. 58, while the majority of scholars date them
prior to and during his second Roman imprisonment around A.D. 64-67. A few
scholars that deny Pauline authorship date them as late as the second century.

The Proposed Date for A.D. 58. A number of conservative scholars date 1 Timothy
and Titus during Paul’s third missionary journey and 2 Timothy during his first
Roman imprisonment, which was the time Paul wrote his four Prison Epistles. This
view was proposed as early as the time of Theodoret of Cyrrus (A.D. 393-466). 48
Scholars refer to 1 Timothy 1:3 where Paul tells Timothy to remain in Ephesus
while he goes into Macedonia as the time when Paul departed Ephesus during his
third missionary journey after three years of work in that important city. We do
know from the book of Acts (see Acts 20:1) that Paul left Ephesus as a result of
the uproar and departed immediately into Macedonia. This would have taken place

47
Ernest Best, The First and Second Epistles to the Thessalonians, in Black’s New Testament
Commentary, eds. Henry Chadwick and Morna D. Hooker (London: Continuum, 1986), 7, Logos.
48
Theodoret writes, “I will show, says he, the order of the apostle’s epistles: The blessed Paul
wrote fourteen epistles; but I do not think that he assigned them that order which we now have in our
Bibles. The epistle written by the divine Paul to the Romans, stands first in order; nevertheless, it is the
last of those which were sent from Asia, Macedonia, and Achaia: the two epistles first written are, the
two epistles to the Thessalonians; next, the two epistles to the Corinthians: the fifth, in order of time, is
the first to Timothy; the next, is that to Titus: the epistle to the Romans is the seventh . . . The last of all
his epistles is the second to Timothy. This is the order of the epistles in point of time.” (PG 82.37-44)
See Lardner, The Works of Nathaniel Lardner, vol. 5 (London: Joseph Ogle Robinson, 1829), 17; See
Johann Eduard Huther and Göttlieb Lünemann, Critical and Exegetical Hand-Book to the Epistles of
Timothy and Titus, and to the Epistle to the Hebrews, trans. David Hunter and Maurice J. Evans, in
Critical and Exegetical Commentary on the New Testament, ed. Heinrich August Wilhelm Meyer (New
York; London: Funk and Wagnalls, 1890), 10.

39
around A.D. 58 or 59. This argument for such an early date of writing is based
upon a number of proposals.

First, the proponents of an early date argue that there is only one record of Paul
ever departing Ephesus for Macedonia. However, the objection is that Paul sent
Timothy and Erastus ahead of him before this departure (Acts 19:22). Therefore,
he could not have left Timothy behind in Ephesus on this occasion during his third
missionary journey. In addition, we know from 2 Corinthians 1:1 that Timothy was
with Paul when he wrote his second epistle to the Corinthians while in Macedonia,
which verifies that Timothy was not left in Ephesus at this time.

Second, they also argue that there is no historical evidence that Paul ever visited
Ephesus after his first Roman imprisonment. However, there are very few records
of Paul’s activities after he left his first Roman imprisonment, so this does not
prove that he did not return to Ephesus after his first release from prison.

Third, one may argue that an early date during Paul’s third missionary journey fits
the character of the first epistle to Timothy. For example, it is clear from 1
Timothy 1:3 that the work was left unfinished, which Paul addressed with the
elders of Ephesus in Miletus when passing by the city on his final trip to Jerusalem
(Acts 20:17-38). However, the objection can be raised that the false teachers
mentioned in 1 Timothy had not yet penetrated the church of Ephesus when Paul
addressed these elders at the close of his third missionary journey. Such errors
would have taken time to develop, of which Paul prophetically warned the church
elders in Acts 20:29-30 and Timothy.

Fourth, since Paul purposed to return to Ephesus shortly (1 Tim 3:14), one may
argue that this implies Paul had left some work undone and intended to return as
soon as the circumstances were favorable; yet, when he later met with the elders in
Miletus he stated that they would see his face no more (Acts 20:25). However, the
objection is that when Paul left Ephesus for Macedonia and Achaia he intended to
go directly to Jerusalem and then Rome. Thus, on the occasion when Paul left
Ephesus on his third missionary journey, he had no intention of returning to
Ephesus shortly thereafter.

Fifth, one may argue that Timothy was a young man at the time Paul wrote his first
epistle to him, so it must have been written earlier in Paul’s ministry than in his
final years. However, the objection is seen in that Paul was much older than
Timothy, and a span of six or eight years between his third missionary journey and
second Roman imprisonment would not have changed Paul’s description of
Timothy’s youth.

The Proposed Date of A.D. 64. The conservative view is to date 1 Timothy and
Titus between Paul’s first and second Roman imprisonments, perhaps three or four
years after his first release, and to date 2 Timothy during his second Roman

40
imprisonment. We then must look for the date of his first imprisonment and find it
dated as early as A.D. 59-61, with others dating it A.D. 60-62, 61-63 and 62-64.
However, the dating of his second imprisonment is even less clear. The early
Church fathers unanimously testify to Paul’s death at the hands of Nero, who
committed suicide in June of A.D. 68. Since Paul asked Timothy to come before
winter (2 Tim 4:21) we cannot date 2 Timothy after the autumn of A.D. 67
because Nero died the following year. Therefore, most scholars place 1 Timothy
and Titus around A.D. 62-66, with many conservative scholars narrowing the date
of all three Pastoral Epistles to around A.D. 64.

Because of internal evidences within the Pastoral Epistles, most conservative

scholars believe that they were all three written within a short period of time of
each other. (1) For example, when we compare 1 Timothy and Titus, we see
enough similarity to conclude that Paul wrote these two epistles within a short time
of each other, just as we conclude epistles of Ephesus and Colossians were written
closely together based upon internal evidence. For example, both of these Pastoral
Epistles list the qualifications of a bishop in a similar manner, with their content
emphasizing the establishment of Church doctrine and order in the local churches.
(2) In addition, the issues and challenges that Timothy faced in his second epistle
agree with what may be inferred from 1 Timothy and Titus, making Timothy’s two
epistles similar enough to suggest a close date of writing. (3) One third internal
support for dating these Epistles within a few years after Paul’s first imprisonment
and close together is because of the names associated with Paul. In the years
leading up to Paul’s first imprisonment, there are twenty-two individuals who are
mentioned that worked with Paul (Apollos, Aquila, Priscilla, Aristarchus, Demas,
Epaphras or Epaphroditus, Erastus, Gaius, Justus, Lucius, Luke, Mark, Onesimus,
Secundus, Silas, Sopater, Sosthenes, Sylvanus, Timothy, Titus, Trophiraus and
Tychicus). These names can be found in the book of Acts and Paul’s Church
epistles. Of these named individuals, eleven are mentioned in the Pastoral Epistles
(Apollos, Aquila, Priscilla, Demas, Erastus, Luke, Mark, Timothy, Titus,
Trophiraus and Tychicus). In addition, nine new individuals are mentioned in the
Pastoral Epistles (Artemas, Carpus, Claudia, Crescens, Eubulus, Linus,
Onesiphorus, Pudens and Zenas). This proportion of change suggests a three or
four period between Paul’s first imprisonment and the writing of the Pastoral
Epistles. With these internal witnesses, almost all commentators date these three
epistles close together.

Some scholars assume that the winter mentioned in Titus 3:12 and 2 Timothy 4:20
are the same, so they propose an itinerary for Paul as a result. He could have
traveled from Crete, to Miletus, to perhaps Ephesus, Macedonia, Nicopolis, and
finally to Rome. This would suggest that Titus was written first, followed by 1
Timothy and later 2 Timothy. However, the information provided is much too brief
and vague to confirm any itinerary, or which epistle was written first.

41
In addition, there is testimony for dating 2 Timothy during Paul’s second
imprisonment. It is clearly a prison epistle when noting 2 Timothy 1:8, “Be not
thou therefore ashamed of the testimony of our Lord, nor of me his prisoner.” We
have evidence from 2 Timothy 1:16-17 that it was written from Rome, for Paul
refers to a visit from Onesiphorus while he was in Rome, and the persons saluting
Timothy were in Rome (2 Tim 4:21). We can suggest from 2 Timothy 4:7 that it
was written a short time before his death. If we examine the text further, the
evidence weighs towards a second imprisonment rather than the first.

First, the tone of the Prison Epistles and the Pastoral Epistles are different. The
tone of the Prison Epistles, written during Paul’s first imprisonment, shows Paul
expecting to be released from prison (Phil 2:24, Phlm 22), while that of 2 Timothy
shows that Paul had no expectation of such a release (2 Tim 4:6).

Second, the people mentioned in the Prison Epistles and the Pastoral Epistles are
different. The fact that the names of those individuals involved with Paul’s
ministry in the Prison Epistles are very different that those mentioned in the
Pastoral Epistles implies a different period in Paul’s life and ministry. In particular,
Timothy was with Paul when writing the Prison Epistles (Col 1:1, Phlm 1), but 2
Timothy reveals that they were apart at the time of writing (2 Tim 4:9, 21). In the
Prison Epistles, Demas was with Paul (Col 4:14, Phlm 24), but in 2 Timothy he
had forsaken Paul (2 Tim 4:10). In the Prison Epistles, Mark was with Paul (Col
4:10), but in 2 Timothy Paul orders him to come with Timothy (2 Tim 4:11).

Third, Paul’s references to his travels in 2 Timothy do not fit his third missionary
journey. The fact that Paul tells Timothy that he left Erastus at Corinth and
Trophimus at Miletum suggest a recent visit to those two cities. However, when
Paul first traveled to Rome, it had been years since his last visit to Corinth or
Miletum. This implies that Paul wrote 2 Timothy during a second trip to Rome
after having traveled again after his first release. Thus, Paul’s reference to the
cloak that he left at Troas with Carpus makes more sense, being something that
took place not long before Paul wrote 2 Timothy.

In summary, the design of these three epistles, their subject matter, phraseology,
and references to certain events all indicate a date that is distinct from and later
than the other Pauline writings. The foresight of Paul’s own martyrdom, his work
in Crete, the comments of foreboding evils coming upon the Church, the new
people mentioned by name that are unique to these epistles, and the unique
vocabulary and phrases all serve to place them in a somewhat difference setting
than Paul’s Church Epistles.

The Proposed Date of the Second Century. For those scholars who reject Pauline
authorship of the Pastoral Epistles or proponents of fragmentary Pauline
authorship, there arises the suggestion that they are the work of a Paulinist who
took the liberty to use the prestige and authority of Paul’s name for the purpose of

42
combating the evils of his day. Such scholarship dates these Epistles during the
second century when Gnosticism was at its peak.

The Argument of Church Structure in Dating the Pastoral Epistles. Regarding the
argument of the development of church structure as a means of dating the Pastoral
Epistles, it becomes obvious from reading 1 Timothy 3:1-3 about the qualifications
of bishops and deacons that Timothy was already familiar with the roles of these
church offices within the local church; for at no time in this epistle or any other
Pauline epistle does he explain their functions and distinctive roles. This
familiarity allowed Paul to limit his comments in 1 Timothy to the identification of
men whose character qualified them for these offices.

We see that Paul had already ordained elders in the church of Ephesus before
departing for Jerusalem as seen in Acts 20:17, “And from Miletus he sent to
Ephesus, and called the elders of the church.” Thus, we know that Timothy had
watched Paul identify and set apart such men on numerous occasions. In the epistle
of 1 Timothy, Paul is now delegating this duty to Timothy. I point this fact out
because many scholars use Acts 20:17 to date this epistle as a Pauline epistle
written during his third missionary journey, rather than being written between his
first and second Roman imprisonments. They argue that Paul could not have
appointed bishops in this church; then he wrote to Timothy years later to do the
same. However, this argument for an early date of writing assumes that Paul had
never appointed bishops and deacons before writing this passage in 1 Timothy 3:1-
13. This is a wrong assumption, because the passage in 1 Timothy clearly implies
that Timothy was already familiar with the functions of these offices of church
leaders. Otherwise, this passage would have to be lengthy, making this epistle be
the size of some of Paul’s longer epistles in order to explain everything needed to
initiate those offices into the body of Christ.

Summary. Since early Church tradition places Paul’s martyrdom shortly before
Nero’s suicide in June A.D. 68, it is likely that Paul wrote 1 Timothy and Titus in
A.D. 66-67 and his second Epistle to Timothy in the fall of A.D. 67 urging him to
come before the winter of A.D. 67-68.

B. The Place of Writing. Internal and external evidence shows that the place of
writing differs among the three Pastoral Epistles.

The Epistle of 1 Timothy. The epistle of 1 Timothy was probably written from
Macedonia or Laodicea. We have indications in 1 Timothy 1:3 that Paul probably
wrote his first epistle to Timothy from Macedonia, where he had planted churches
in Philippi, Thessalonica, and Berea. Paul writes, “As I besought thee to abide still
at Ephesus, when I went into Macedonia, that thou mightest charge some that they
teach no other doctrine.” (1 Tim 1:3) We know that Timothy received this epistle
while serving in the church of Ephesus. The early Church fathers support
Macedonia or Laodicea as the place of writing for 1 Timothy.

43
Theodoret of Cyrrus (A.D. 393-466) writes:

“I think the fifth to write (was) the first one to Timothy. For after indeed the
earlier one he says thus, ‘Just as I besought you to abide in Ephesus, while I
go into Macedonia. And the history of the (book) of Acts teaches us also,
when he first left for Macedonia . . . after this I think he wrote the one to
Titus; for in those (epistles) while he was still living in those parts, he
announced that he would overtake them.” (PG 82.40B-40D) (author’s
translation)

One of the most famous ancient Greek manuscripts called the Codex Alexandrinus
(5th century) has a subscription attached to the ending of the epistle of 1 Timothy,
just as the Authorized Version of 1611 contains subscriptions. This Greek
manuscript adds the subscription, “To Timothy A written from Laodicea.” 49 This
statement reflects the ancient Church tradition that the epistle was written by the
apostle Paul from Laodicea to Timothy.

In his argument to the first epistle of Timothy, Euthalius (5th c.) writes, “This one
he sent from Laodicea.” (PG 85.780C) (author’s translation)

In the Synopsis of Sacred Scripture, Pseudo-Athanasius (4th-6th c.) gives a

summary of 1 Timothy, saying, “This one he sends from Macedonia.” (PG
28.425A) (author’s translation)

Ebedjesu (d. 1318), the Syrian bishop, reflects early Church tradition as well as
medieval tradition by saying Paul wrote his first epistle to Timothy from the city of
Laodicia of Pisidia. 50

Erasmus (1469-1534) and John Calvin (1509-1564) both refer to a subscription

found on several ancient manuscripts saying that Paul wrote his first epistle to
Timothy from Laodicea. 51 While Erasmus (1469-1534) includes this manuscript

49
The Codex Alexandrinus in Reduced Photographic Facsimile: New Testament and Clementine
Epistles, ed. The Trustees of the British Museum (London: Longman and Company, 1909), 255; Codex
Alexandrinus: Novum Testamentum Graece, ed. C. G. Woide and B. H. Cowper (London: David Nutt,
1860), 460.
50
Ebedjesu writes, “Besides these there are fourteen epistles of the great Apostle Paul . . . the First
Epistle to Timothy, also written from Laodicia of Pisidia, and sent by the hands of Luke.” See
Nathaniel Lardner, The Works of Nathaniel Lardner, vol. 4 (London: Joseph Ogle Robinson, 1829),
321; George Percy Badger, The Nestorians and their Rituals, vol. 2 (London: Joseph Masters, 1852),
362.
51
These ancient manuscripts are listed by Bruce M. Metzger, A Textual Commentary on the Greek
New Testament (second edition), A Companion Volume to the United Bible Societies’ Greek New
Testament (4th rev. ed.) (London; New York: United Bible Societies, 1994), 577-578, Logos.

44
witness in his Novum Testamentum, 52 Calvin rejects this witness, believing that
Paul wrote this epistle either before arriving in Ephesus or after making this trip.
His argument is that Paul never visited Laodicea, according to Colossians 2:1, “For
I would that ye knew what great conflict I have for you, and for them at Laodicea,
and for as many as have not seen my face in the flesh.” 53

Following the tradition of some of the ancient Greek manuscripts, such as the
Codex Alexandrinus, the Authorized Version of 1611 places subscriptions after the
books of the New Testament. Euthalius, an unknown deacon of the fifth century, is
believed to have provided the testimonies for the subscriptions to the place of
writing of the Pauline epistles found in the Authorized Version (1611). 54 However,
not all of these subscriptions match the comments of Euthalius (compare the
differences in 1 and 2 Corinthians and 2 Thessalonians). Thus, the committee of
the Authorized Version probably relied on a number of sources for their
subscriptions. The subscription attached to the epistle of 1 Timothy in the
Authorized Version (1611) reads, “The first to Timothie was written from
Laodicea, which is the chiefest citie of Phrygia Pacatiana.” 55

The Epistle of Titus. The epistle of Titus was most likely written from Nicopolis of
Macedonia, although the text of Titus gives us no clear indication of Paul’s
location at that time. However, we do know that Titus was in Crete when he
received his letter from Paul, as we read in Titus 1:5, “For this cause left I thee in
Crete, that thou shouldest set in order the things that are wanting, and ordain elders
in every city, as I had appointed thee.” At some point in Paul's trip to Nicopolis in
Greece, Paul wrote this epistle to Titus, as we read in Titus 3:12, “When I shall
send Artemas unto thee, or Tychicus, be diligent to come unto me to Nicopolis: for
I have determined there to winter.” This epistle appears to be written in the fall of
the year, just before winter approaches. The epistle of Titus may have been written
from Ephesus or Macedonia, but it was most likely written during this same period
of time that Paul wrote 1 Timothy.

Theodoret of Cyrrus (A.D. 393-466) writes, “I think the fifth to write (was) the
first one to Timothy. For after indeed the earlier one he says thus, ‘Just as I
besought you to abide in Ephesus, while I go into Macedonia. And the history of

52
Erasmus, Paraphrases on the Epistles to Timothy, Titus, and Philemon, the Epistles of Peter and
Jude, the Epistle of James, the Epistles of John, the Epistle of Hebrews, transl., John J. Bateman, in
Collected Works of Erasmus, vol. 44, ed. Robert D. Sider (Toronto; Buffalo; London: University of
Toronto Press, 1993), 4, 266.
53
John Calvin, Commentaries on the Epistles to Timothy, Titus, and Philemon, trans. William
Pringle (Edinburgh: Calvin Translation Society, 1856), 16.
54
Matthew George Easton, Illustrated Bible Dictionary and Treasury of Biblical History,
Biography, Geography, Doctrine, and Literature (New York: Harper & Brothers, Publishers, 1893),
s.v. “Subscriptions.”
55
The Holy Bible: A Facsimile in a reduced size of the Authorized Version published in the year
1611, ed. Alfred William Pollard (Oxford: The University Press, 1911).

45
the (book) of Acts teaches us also, when he first left for Macedonia . . . after this I
think he wrote the one to Titus; for in those (epistles) while he was still living in
those parts, he announced that he would overtake them. [PG 82.40B-40D]
(author’s translation)

One of the most famous ancient Greek manuscripts called the Codex Alexandrinus
has a subscription attached to the ending of the epistle of titus, just as the
Authorized Version of 1611 contains subscriptions. This Greek manuscript adds
the subscription, “To Titus written from Nicopolis.” 56 This statement reflects the
ancient Church tradition that the epistle was written by the apostle Paul from
Nicopolis to Titus.

In his argument to the epistle of Titus, Euthalius (5th c.) writes, “This one he sent
from Nicopolis, for there he spent the winter.” (PG 85.785C) (author’s translation)

In the Synopsis of Sacred Scripture, Pseudo-Athanasius (4th-6th c.) gives a

summary of Titus, saying, “This one he sends from Nicopolis; for there he
wintered.” (PG 28.428A) (author’s translation)

Ebedjesu (d. 1318), the Syrian bishop, reflects medieval tradition by saying Paul
wrote his epistle to Titus from the city of Nicopolis. He writes, “Besides these
there are fourteen epistles of the great Apostle Paul . . . the Epistle to Titus, written
at Nicopolis, and sent by the hands of Epaphroditus.” 57

A subscription attached to this epistle of Titus in the Authorized Version (1611)

reads, “It was written to Titus ordained the first bishop of the church of the
Cretians, from Nicopolis of Macedonia.” 58

The Epistle of 2 Timothy. Early Church tradition tells us that Paul wrote his second
epistle to Timothy during his second Roman imprisonment, just before his death.
For example, the early church historian Eusebius (A.D. 260-340) tells us that Paul
wrote his second epistle to Timothy while suffering his second imprisonment in
Rome (Ecclesiastical History 3.2.1). Eusebius also says that there are clear
references in this epistle to Paul's deliverance from his first Roman imprisonment
(2 Tim 4:16-18) and to his pending death during his second imprisonment (2 Tim
4:6) (Ecclesiastical History 2.22.1-2). He writes:

56
The Codex Alexandrinus in Reduced Photographic Facsimile: New Testament and Clementine
Epistles, ed. The Trustees of the British Museum (London: Longman and Company, 1909), 260; Codex
Alexandrinus: Novum Testamentum Graece, ed. C. G. Woide and B. H. Cowper (London: David Nutt,
1860), 468.
57
Lardner, The Works of Nathaniel Lardner, vol. 4, 321-322; George Percy Badger, The
Nestorians and their Rituals, vol. 2, 362.
58
The Holy Bible: A Facsimile in a reduced size of the Authorized Version published in the year
1611.

46
 “After the martyrdom of Paul and of Peter, Linus was the first to obtain the
episcopate of the church at Rome. Paul mentions him, when writing to
Timothy from Rome, in the salutation at the end of the epistle.”
(Ecclesiastical History 3.2.1) (NPNF 2.1)

“And Luke, who wrote the Acts of the Apostles, brought his history to a close
at this point, after stating that Paul spent two whole years at Rome as a
prisoner at large, and preached the word of God without restraint. Thus after
he had made his defense it is said that the apostle was sent again upon the
ministry of preaching, and that upon coming to the same city a second time he
suffered martyrdom. In this imprisonment he wrote his second epistle to
Timothy, in which he mentions his first defense and his impending death.
(Ecclesiastical History 2.22.1-2) (NPNF 2.1)

In this second quote, Eusebius refers to 2 Timothy 4:21 to justify his statement,
which verse says, “Do thy diligence to come before winter. Eubulus greeteth thee,
and Pudens, and Linus, and Claudia, and all the brethren.”

John Chrysostom (A.D. 347-406) testifies that Paul wrote 2 Timothy from Rome,
saying, “And the Epistle to Timothy he sent also from Rome, when in prison;
which also seems to me to be the last of all the Epistles; and this is plain from the
end: ‘For I am now ready to be offered,” he says, “and the time of my departure is
at hand.’ But that he ended his life there, is clear, I may say, to every one.”
(Homilies on the Epistle of Paul to the Romans: The Argument) (NPNF 1.11)

Theodoret of Cyrrus (A.D. 393-466) writes, “And last of all he wrote the second
one to Timothy . . . he wrote from Rome.” [col. 44A] (PG 82.37B to 44A)
(author’s translation)

One of the most famous ancient Greek manuscripts called the Codex Alexandrinus
(5th century) has a subscription attached to the ending of the epistle of 2 Timothy,
just as the Authorized Version of 1611 contains subscriptions. This Greek
manuscript adds the subscription, “To Timothy B written from Laodicea.” 59 This
statement deviates from the ancient Church tradition that the epistle was written by
the apostle Paul from Rome to Timothy.

In his argument to the second epistle of Timothy, Euthalius (5th c.) writes, “This
one he sent again from Rome.” (PG 85.784B) (author’s translation)

59
The Codex Alexandrinus in Reduced Photographic Facsimile: New Testament and Clementine
Epistles, ed. The Trustees of the British Museum (London: Longman and Company, 1909), 255; Codex
Alexandrinus: Novum Testamentum Graece, ed. C. G. Woide and B. H. Cowper (London: David Nutt,
1860), 465.

47
In the Synopsis of Sacred Scripture, Pseudo-Athanasius (4th-6th c.) gives a
summary of 2 Timothy, saying, “This one he sends again from Rome.” (PG
28.425C) (author’s translation)

Ebedjesu (d. 1318), the Syrian bishop, reflects medieval tradition by saying Paul
wrote his second epistle to Timothy from the city of Rome. 60

Calvin (1509-1564) is an exception to this tradition, telling us that Paul wrote his
second epistle to Timothy while in Ephesus (Acts 18:18-19, 2 Tim 4:19). 61

A subscription attached to this epistle of 2 Timothy in the Authorized Version

(1611) reads, “The second epistle unto Timotheus, ordained the first bishop of the
church of the Ephesians, was written from Rome, when Paul was brought before
Nero the second time.” 62

There is internal evidence to support the popular early Church tradition that Paul
wrote 2 Timothy from Rome. First, Paul makes a reference to his presence in
Rome in 2 Timothy 1:17, as well as a number of references to his imprisonment
(1:8, 12, 17; 2:9; 4:6, 16, 17). Second, the statement in 2 Timothy 2:17 that “I was
delivered out of the mouth of the lion,” mostly likely is a reference to his first
release under Nero. The fact that Paul sends greetings from Linus, who became
bishop of Rome, further suggests that Paul wrote from Rome. And Paul’s
statement in 2 Timothy 4:6-8 that his death was near tells us that Paul wrote at the
end of his life. We can only assume that Timothy received this final epistle while
still in Ephesus. Third, Paul’s first imprisonment as Luke described it in Acts 28
was much milder than the one Paul describes in 2 Timothy. For example, during
his first imprisonment Paul had the liberty to dwell in his own hired house,
receiving many friends (Acts 28:20). In addition, he was guarded by one soldier,
having been given preferential treatment (Acts 28:16). In contrast, Paul’s
description of his imprisonment in 2 Timothy refers to his chains (1:16-18),
suffering trouble, as an evil doer, even unto bonds (2:9), impending death by
execution (4:6-8) and a fiery trial that frightened his friends and condemned him.
(4:16, 17). We see a picture of Paul standing by himself with railing accusations
coming against him, and no one to testify in his behalf; because to do so would
have brought the same judgment upon such a witness as a support of the Christian
faith. This would explain why all forsook him. Fourth, Paul’s request for his coat,
the books, and parchments left behind at Troas in 2 Tim. 4:13 could not have been

60
Ebedjesu writes, “Besides these there are fourteen epistles of the great Apostle Paul . . . the
Second to Timothy, written from Rome, and sent by the hands of Luke, the Physician and Evangelist.”
See Nathaniel Lardner, The Works of Nathaniel Lardner, vol. 4, 321; George Percy Badger, The
Nestorians and their Rituals, vol. 2, 362.
61
Calvin, Commentaries on the Epistles to Timothy, Titus, and Philemon, 179.
62
The Holy Bible: A Facsimile in a reduced size of the Authorized Version published in the year
1611.

48
a reference to his visit there in Acts 20:5-6, since as long as seven or eight years
would have expired. This is a reference to a relatively recent trip to Troas. Fifth,
the occasion of leaving Trophimus at Miletum sick in 2 Timothy 4:20 could not
correspond with Paul’s visit there in Acts 20:15; for they were together again in
Jerusalem in Acts 21:29 not long after passing by Miletum. Sixth, Paul’s statement
in 2 Timothy 4:20 that Erastus abode at Corinth implies a recent visit there where
he left Erastus. But during Paul’s first imprisonment, it had been years since he
had visited the city of Corinth.

We can only guest Timothy’s whereabouts when Paul wrote his second epistle to
him. First, Paul’s statement, “Salute Prisca and Aquila, and the household of
Onesiphorus” (2 Tim 4:19) suggests to us that Timothy was in Ephesus at the time
Paul wrote to him. This is because we know that Prisca and Aquila were residents
of this city, and that Onesiphorus ministered to Paul in Ephesus (2 Tim 1:16-18).
Second, the references to Hymenaeus in 2 Timothy 2:17 and earlier in 1 Timothy
1:20 suggests that this was the same Hymenaeus of Ephesus. His association with
Alexander in 1 Timothy 1:20 further suggests that this was Alexander the
coppersmith of 2 Timothy 4:14 and the same Alexander that came forward to
condemn Paul during the Ephesian riot (Acts 19:33-34). Third, the fact that Paul
directs Timothy to pass through Troas on his way to Rome in 2 Timothy 4:13
suggests that he would be coming from Asia Minor. We know that Paul had passed
through Troas on his way to and from Ephesus (Acts 20:5, 2 Cor 2:12) on a
number of occasions. Fourth, Paul’s comment in 2 Timothy 4:12 of having sent
Tychicus to Ephesus has raised doubts as to Ephesus being Timothy’s location.
However, scholars such as Lightfoot say that Paul could have easily made such a
comment to Timothy as a way of explaining that Tychicus was on his way to
relieve him of his duties at Ephesus. 63 Fifth, the errors and problems that Paul
addresses in 2 Timothy are similar to those mentioned in 1 Timothy, thus,
suggesting that Paul is referring to the same church in Ephesus. Sixth, the
subscription at the end of 2 Timothy in the Authorized Version (1611) reads, “The
second Epistle vnto Timotheus, ordeined the first Bishop of the Church of the
Ephesians, was written from Rome, when Paul was brought before Nero the
second time.” 64 However, scholars place little or no weight upon these late
subscriptions. In light of these testimonies, Timothy was either in Ephesus, or
based in this city while moving about the region when Paul wrote his final letter to
him.

IV. The Recipient

“To ascertain who the intended audience/readers were is perforce
to assign a date and place of writing as well as to have some

63
Lightfoot, Biblical Essays, 435.
64
The Holy Bible, an Exact Reprint Page for Page of the Authorized Version Published in the Year
MDCXI (Oxford: The University Press, 1833).

49
 idea of the author/composer/editor.”65
(John D. W. Watts)

Our immediate observation regarding the recipients of the Pastor Epistles is to

conclude that they are written to individuals who have been given divine authority
over churches under Paul’s leadership, thus they are personal in content. Plummer
wisely notes that these Epistles are addressed in a broader sense to anyone
delegated as a leader over a local congregation. 66 In these Epistles the minister
who is called by God is given special instructions and charges, which are not given
to the laity, or those outside the “ministry.” Everything that the apostle Paul says in
the Pastoral Epistles is not for the common laity, but directed to church leaders. A
dedicated church leader must make greater sacrifices since he has greater
requirements in the Christian faith. Thus, there was a need to give special
instructions for those specialized in the ministry so that they could fulfill their
callings. Paul had left Timothy to oversee the church of Ephesus, and presumably
the other churches in this region of Asia Minor. He had left Titus on the island of
Crete to set those churches in order. So, although the Pastoral Epistles are
primarily addressed to individuals who were called into the ministry, their
secondary recipients are directed towards all who are called into the ministry.

65
John D. W. Watts, Isaiah 1–33, in Word Biblical Commentary, vol. 24, eds. Bruce M. Metzger,
David A. Hubbard, and Glenn W. Barker (Dallas: Word, Incorporated, 1985), xxix, Logos.
66
Plummer, The Pastoral Epistles, 4.

50
 LITERARY STYLE (GENRE)
“The question of genre or type of literature is important because how to
understand a written work is inextricably bound up with figuring
out what kind of literature it is.” 67
(Buist Fanning)

Form critical studies followed on the heels of source criticism in the first half of
the twentieth century in an effort to identify the evolution of the text from its
original form as oral tradition to the stage of canonization. John Hayes and Carl
Halloday describe the four primary aspects of form criticism, which are (1) the
content “what is said,” (2) the form “how it is said,” (3) the life setting “in what
setting or occasion it is said,” and (4) the function “the purpose of what is said.”
They believe these aspects of form criticism allow the books of the Bible to be
classified into their various genres. This also allows the association of these genres
with “sociological realities in the life of ancient Israel and the early church.” 68 In
other words, form criticism reveals biblical genres by studying the book’s content
and form; it reveals the occasion of the book through its life setting; and it reveals
its purpose through its function. This section of the book introduction addresses
these four aspects of form criticism in three sections in the following order:

1. Content and Form – Discussions on the type of genre occasioned by the

author and the characteristics of the book in light of its genre
2. Life Setting – Discussions on the occasion
3. Function – Discussions on the purpose

These three categories follow Hermann Gunkel’s well-known three-fold approach

to form criticism when categorizing the genre found within the book of Psalms: (1)
“literary forms,” (2) “a common setting in life,” and (3) “thoughts and mood.” 69 In
addition, the Word Biblical Commentary takes a similar approach with its
“Form/Structure/Setting” discussions that precede each commentary section. 70

67
Buist M. Fanning, Revelation, in Zondervan Exegetical Commentary on the New Testament, ed.
Clinton E. Arnold (Grand Rapids, MI: Zondervan Academic, 2000), 31, Logos.
68
John H. Hayes and Carl A. Halloday, Biblical Exegesis: A Beginner’s Handbook, revised edition
(Louisville, Kentucky: Westminster John Knox Press, 1987), 83-84.
69
Gunkel, The Psalms: A Form-Critical Introduction, 10.
70
Word Biblical Commentary, eds. Bruce M. Metzger, David A. Hubbard, and Glenn W. Barker
(Dallas, Texas: Word Incorporated, 1989-2007).

51
 I. The Genre and Characteristics of the Book
“Perhaps the most important issue in interpretation is the issue of genre. If we
misunderstand the genre of a text, the rest of our analysis will be askew.” 71
(Thomas Schreiner)

Within the historical setting of the early Church, the authors of the New Testament
epistles chose to write to various groups of believers using the literary style of the
formal Greco-Roman epistle. These epistles generally contain a traditional
salutation, the body, and a conclusion. Thus, twenty-one books of the New
Testament follow these literary characteristics, so their genre is called the “New
Testament epistles.” In the introductory section of literary style, a comparison is
made of the Pauline epistles, as well as a brief look at the grammar and syntax of
the Pastoral Epistles.

A. A Comparison of the Message of the Pastoral Epistles. The three epistles of 1

and 2 Timothy and Titus form a distinct group of epistles known as the Pastoral
Epistles. 1 Timothy and Titus are similar in that Paul gives instructions and
exhortations concerning the oversight of two local congregations. In them Paul
places emphasis upon the details of church administration. All three Pastoral
Epistles are occasional in their subject matter, dealing with specific situations
faced by Paul, Timothy, and Titus, but of the three epistles, 2 Timothy is the most
personal, as it is believed to be some of the last words of Paul to his beloved co-
worker. In this final epistle, Paul opens his heart to one of his dearest companions
in the faith and speaks of his impending death. Thus, all three epistles have both
personal as well as pastoral content that make them a unique genre to the New
Testament and distinct from his nine Church epistles.

1 Timothy and Titus have a number of similar passages, as seen in 1 Timothy 1:2-
3 with Titus 1:4-5; 1 Timothy 1:4 with Titus 1:14; 3:9; 1 Timothy 4:12 with Titus
3:7; 2:15; 1 Timothy 3:2-4 with Titus 1:6-8. Within these passages, Paul places
emphasis within the Pastoral Epistles upon practical advice for setting the church
in order so that the leadership is equipped to combat false doctrines and teachers.
Unlike the Church Epistles, which emphasize doctrine, these epistles focus upon
the establishment of sound doctrine within the churches. Paul encourages these
young ministers to perform their pastoral duties.

There is a noticeable scarcity of Old Testament citations within the Pastoral

Epistles. This is in fact due to the occasional nature of these Epistles, which did
not necessitate the teaching of doctrine. One scholar suggests that it may also be
due to the fact that he left his books and parchments behind (2 Tim 4:13). There
are at least two Old Testament quotes within these three Epistles. We find a quote
from Deuteronomy 25:4 in 1 Timothy 5:18, and a quote from Numbers 16:5 in 2

71
Thomas R. Schreiner, Interpreting the Pauline Epistles, second edition (Grand Rapids,
Michigan: Baker Academic, c1990, 2011), 11.

52
Timothy 2:19. In addition, we perhaps find a paraphrase from Numbers 16:26 in 2
Timothy 2:19. Such lack of Old Testament references testifies to the distinction of
this genre of the Pastoral Epistles in their emphasis upon Church administration
rather than Church doctrine.

B. A Comparison of the Grammar and Syntax of the Pastoral Epistles. The

Pastoral Epistles are characterized with many unique vocabulary words and
phrases.

Unique Vocabulary Words. Anyone who has labored to read through the Greek
text of the New Testament Gospels and Pauline Epistles, as I have done, begins to
feel confident that they now grasp most of the Greek vocabulary; however, this
confidence is quickly lost when he begins reading in the Pastoral Epistles.
Dedicated Greek scholars have to restudy the Greek vocabulary in the Pastoral
Epistles because of so many new and infrequently used words that are
encountered. Thus, bible scholars recognize that the three Pastoral Epistles are
different in their style and vocabulary from Paul's earlier writings. Everett
Harrison tells us that of the 902 Greek words used in these Epistles, 54 are proper
names, and of the other 848 words, thirty-six percent or 306 words, do not occur in
Paul’s other ten epistles. 72 Of these 306 words that are unique to the Pastoral
Epistles, 175 are hapaxlegomena, or words that only occur once in the New
Testament. They found 131 words not found in the other Pauline epistles, but used
by the other New Testament writers.

However, this need not detract from Pauline authorship. Such numerical statistics
do not take into account issues such as the difference in the subject matter and
circumstances of these epistles from his earlier epistles. In addition, a person’s
writing style changes through the years. Also, there is the possible use of different
people serving as Paul’s amanuensis (secretary) through the years. In fact, the
number of similar words found in Luke-Acts and in the Pastoral Epistles has led
some modern scholars to suggest that Luke wrote these three Epistles with the
liberty of using much of his own vocabulary. However, many scholars note that
the tone and sentiment of the Pastoral Epistles are clearly Pauline. For example,
the opening salutations are characteristic of Pauline writings. Also, the author’s
general attitude towards the Jewish opponents and Mosaic Law are the same as
other Pauline writings. Other similarities in sentiment are seen in how the writer
also breaks into rapturous praise of the Gospel of Jesus Christ, and of his office as
a minister of Christ, and of allusions to his own conversion and office as an apostle
to the Gentiles. The doctrinal teachings of the Pastoral Epistles flow with the other
Pauline epistles in the character and temperament of these teachings. References to
the Second Coming, to public worship and others in these epistles are clearly
Pauline.

72
Everett F. Harrison, Introduction to the New Testament (Grand Rapids, Michigan: William B.
Eerdmans Publishing Company, c1964, 1971), 358.

53
Frequently Used Words. There are a number of words used frequently throughout
the Pastoral Epistles, which also reflect their theme. William MacDonald lists
some of the most frequently used words in these epistles:

1. Instruction (διδασκαλία) – Used 15 times [1 Tim 1:10; 4:1, 4:6, 13, 16;
5:17; 6:1, 3, 2 Tim 3:10, 16; 4:3, Titus 1:9, 2:1, 7, 10].
2. Paul uses a family of words to refer to a godly lifestyle on 13 occasions:
Godliness (ευσέβεια) – Used 10 times [1 Tim 2:12; 3:16; 4:7, 8; 6:3, 5, 6,
11, 2 Tim 3:5, Titus 1:1].
To act godly (εὐσεβέω) – Used 1 time [1 Tim 5:4].
Godly (εὐσεβω̂ς) – Used 2 times [2 Tim 3:12, Titus 2:12].
3. Deny (ἀρνέομαι) – Used 6 times [1 Tim 5:8, 2 Tim 2:12, 13; 3:5, Titus
1:16; 2:12].
4. Paul uses a family of words to describe “sober minded” on at least 13
occasions:
sober-minded (σωφρονέω 1) [Titus 2:6],
sober (σωφρονίζω 1) [Titus 2:4],
a sound mind (σωφρονισμός 1) [2 Tim 1:7],
soberly (σωφρόνως 1) [Titus 2:12],
sober-minded (σωφροσύνη 2) [1 Tim 2:9, 15],
sober, (σώφρων 4) [1 Tim 3:2, Titus 1:8. 2:2, 5],
sober (νηφαλέος 3) [1 Tim 3:2, 11, Titus 2:2].
5. Faith - Paul described various attitudes which men had taken or would take
toward faith:
(1) Some suffered shipwreck concerning the faith (1 Tim 1:19).
(2) Some would depart from the faith (1 Tim 4:1).
(3) Some would deny the faith (1 Tim 5:8).
(4) Some would cast off their first faith (1 Tim 5:12).
(5) Some would stray from the faith (1 Tim 6:10).
(6) Some missed the mark concerning the faith (1 Tim 6:21).
6. Good (things) – Paul uses the word “good” on many occasions:
A good conscience (1 Tim 1:5, 19).
The law is good (1 Tim 1:8).
A good warfare (1 Tim 1:18).
Prayer is good (1 Tim 2:3).
Good works (1 Tim 2:10; 3:1; 5:10, 25; 8; 2 Tim 2:21; 3:17; Titus 1:16;
2:7, 14; 3:1, 8, 14).
Good behavior (1 Tim 3:2).
Good testimony (1 Tim 3:7).
A good standing (1 Tim 3:13).
Every creature is good (1 Tim 4:4).
A good minister (1 Tim 4:6).
Good doctrine (1 Tim 4:6).
Piety is good (1 Tim 5:4).

54
 The good fight of faith (1 Tim 6:12; 2 Tim 4:7).
Good confession (1 Tim 6:13).
Good foundation (1 Tim 6:19).
Good thing (2 Tim 1:14; Titus 2:3; 3:8).
A good soldier (2 Tim 2:3).
Good people (2 Tim 3:3; Titus 1:8; 2:5).
Good fidelity (Titus 2:10). 73

The theme in the Pastoral Epistles that is indicated by its vocabulary is that Paul is
instructing Timothy on how to guide and instruct the congregation into a Godly
lifestyle so that they will not be deceived by false teachings that deny the Lord and
Saviour Jesus Christ.

Unique Phrases. Some of the unique phrases to the Pastoral Epistles are “O man of
God” (1 Tim 6:11) and “the man of God” (2 Tim 3:12), “doctrines of devils” (1
Tim 4:1), “sound doctrine” (1 Tim 1:10, 2 Tim 4:3, Titus 1:9; 2:1), “good
doctrine” (1 Tim 4:6), “the doctrine which is according to godliness” (1 Tim 6:3),
“sound words” (2 Tim 1:13), “sound in the faith” (Titus 1:13; 2:2), “sound speech”
(Titus 2:8), which stand in contrast to “canker, fables, endless genealogies, profane
and old wives' fables, idle, tattlers also and busybodies, vain jangling, idle talk,
profane and vain babblings, and oppositions of science falsely so called, “great is
the mystery of godliness” (1 Tim 3:16), and “this is a faithful saying” (1 Tim 1:15,
3:1, 4:9, 2 Tim 2:11, Titus 3:8). In addition, there are a number of statements that
ring out as hymns to the soul, such as “that Christ Jesus came into the world to
save sinners” (1 Tim 1:15), “God was manifest in the flesh, justified in the Spirit,
seen of angels, preached unto the Gentiles, believed on in the world, received up
into glory.” (1 Tim 3:16), and “It is a faithful saying: For if we be dead with him,
we shall also live with him: If we suffer, we shall also reign with him: if we deny
him, he also will deny us: If we believe not, yet he abideth faithful: he cannot deny
himself.” (2 Tim 2:11-13) Thus, the Pastoral Epistles have enough distinct content
in words and phrases to warrant their own New Testament genre.

II. The Occasion

“Identifying the occasion and purpose for writing any document is usually
important for fully understanding the content and meaning
of the message conveyed.”
(Thomas Lea) 74

73
William MacDonald, The Pastoral Epistles, in Believer’s Bible Commentary, ed. Arthur Farstad
(Nashville: Thomas Nelson Pub., 1995), 2071-2072, Logos.
74
Thomas D. Lea, and Hayne P. Griffin, Jr., 1, 2 Timothy, Titus, in The New American
Commentary, vol. 34, ed. David S. Dockery (Nashville: Broadman & Holman Publishers, 1992), 41,
Logos.

55
God often uses difficult occasions in our lives to cause us to evaluate, organize,
and present our positions more clearly in the face of adversity. We see this taking
place on a number of occasions in Paul’s career as an apostle to the Gentiles. For
example, after years of defending the Gospel of Jesus Christ in synagogues and to
Greek minds, he found the need to write to the church at Rome and present an
organized presentation an exposition of the Gospel of Jesus Christ, the content of
which he had presented and defended many times throughout his career. The need
to write the epistle of Romans took place in Corinth prior to the return from his
third missionary journey. He wrote this epistle not knowing if he would live long
enough to visit them; for he knew by many prophecies that great adversities
awaited him upon his return to Palestine. Yet, God used this gloomy event to make
Paul aware of his need to put into writing an orderly account of God’s plan of
redemption for mankind through the proclamation of the Gospel of Jesus Christ.
Paul forever embedded for us a lengthy exposition of the Gospel in his epistle to
the Romans. In fact, each of Paul’s New Testament epistles has an important
occasion that precipitated their writing.

The Pastoral Epistles were written under challenging situations. As Paul’s

evangelistic ministry and church planting expanded through the years, the Lord
allowed certain events in the life of Paul to give him a clear understanding of the
purpose of the New Testament Church, particularly those he established outside of
Jewry. The doctrines of the New Testament Church were now set in writing within
the nine Church Epistles, and now a new need arises in the life of Paul after being
released from his first Roman imprisonment. He found himself in a place where it
became necessary to delegate church authority to other faithful co-workers. The
decision to delegate authority to any successful person often comes with
reservations. It had been his instinct for years to take the reins of authority himself
and deal directly with adversity and various challenges. The occasion of writing
these Pastoral Epistles must have been a season when Paul wondered if anyone
could perform this task with his same zeal and enthusiasm. However, such are the
seasons of all of our lives if we have a vision and a mission to fulfill. We must and
shall go through these changes, which often cause us to restructure our lives as we
hand over our responsibilities to others. If we will yield to God’s plan for our lives,
such times of seeming defeat or loss will be turned into great achievements by
God. The churches established by Paul needed order and strong leadership as
menacing sects and false teachings were creeping in to gain positions of influence.
This is the background for what occasioned the writing of the Pastoral Epistles; for
without these pressures Paul would never have set down to write these blessed
Epistles, which have been used for two thousand years to set countless churches in
order.

The Occasion for the Writing of 1 Timothy. If we look for a specific occasion to
Paul’s writing the first epistle to Timothy, we have to read no further than the third
verse of this same epistle. Paul had been with him in Ephesus, and he was now
departing into Macedonia. The concerns that Paul had for the church of Ephesus

56
dealt largely with the issue of false doctrines and heresies; for it appears that false
teachers had crept into the church and were trying to take leadership positions
within this strategic location. The epistles of 1 Timothy and Titus are full of
references that indicate Jewish traditions as well as Greek philosophies were
threatening to take root within the teachings of this church. For example, we find
evidences of Jewish heresies in phrases such as “endless genealogies” (1 Tim 1:4),
“desiring to be teacher of the law” (1 Tim 1:7), “there are many unruly and vain
talkers and deceivers, specially they of the circumcision” (Titus 1:10), “Jewish
fables, and commandments of men” (Titus 1:14), and “foolish questions, and
genealogies, and contentions, and strivings about the law” (Titus 3:9). There are
references to Greek philosophy and Gnosticism in phrases such as “forbidding to
marry, and commanding to abstain from meats” (1 Tim 4:3) and “avoiding profane
and vain babblings, and oppositions of science falsely so called” (1 Tim 6:20). The
apostle Paul was determined to combat these enemies of the Cross, so he decided
to keep Timothy at Ephesus to set it in order, both in doctrine and in practice.
Paul’s intense concern for sound doctrine within this church was well founded; for
Eusebius tells us that as soon as the apostles had died, godless error began to arise
in the Church at large.

“But when the sacred college of apostles had suffered death in various forms,
and the generation of those that had been deemed worthy to hear the inspired
wisdom with their own ears had passed away, then the league of godless error
took its rise as a result of the folly of heretical teachers, who, because none of
the apostles was still living, attempted henceforth, with a bold face, to
proclaim, in opposition to the preaching of the truth, the ‘knowledge which is
falsely so-called.’” (Ecclesiastical History 3.32.8) (NPNF 2.1)

The Occasion for the Writing of Titus. We find within the epistle of Titus the
events that occasioned its writing. Paul had left Titus in Crete to set the church in
order (Titus 1:5). Yet, Paul needed him to depart soon and meet with him in
Nicopolis, perhaps for a further assignment or ab additional briefing on his new
assignment. Paul sent Artemas or Tychicus to relieve him of his post so that he
could depart (Titus 3:12). At this time Titus was also to assist Zenas and Apollos
on their journeys to fulfill their tasks (Titus 3:13).

The Occasion for the Writing of 2 Timothy. The words that Paul lays down to
Timothy in this second epistle were written during the closing days of his life. He
is in Roman imprisonment for the second time and expects to lose his appeal
before Caesar and be condemned to die (2 Tim 4:6-8). He was probably arrested as
a part of Nero’s persecution against the Church after the burning of Rome. Paul’s
friends in Asia have left him, Demas deserted him, Crescens and Titus had been
sent on assignments, and Tychicus was heading to Ephesus, probably to relieve
Timothy so that he could come quickly to Rome with John Mark, and Luke alone
remained with him (2 Tim 4:9-13). In this letter Paul is asking Timothy to come
before winter with his cloak and collection of books, perhaps in preparation for the

57
handing over of his ministry to his inner circle of co-workers in anticipation of his
own execution (2 Tim 4:9). The fact that he may not arrive in time compels Paul to
give Timothy some last warnings about heresies that would be coming against the
Church. It appears to be a gloomy time from an earthly perspective; but Paul’s
eyes were no longer on this world; for he was now focused upon Heaven, his
eternal home. Thus, Paul the aged sits down to write tender words of
encouragement to the young man to whom he wants to hand over much of the
work of the ministry. Tychicus was probably the bearer of this second epistle to
Timothy. His arrival in Ephesus must have brought tears of joy to Timothy, as he
heard reports of Paul’s condition. We can imagine Timothy as he sat down in a
solitary place to quietly read and meditate upon the words of this letter.

Many young men in the ministry have been deeply moved and greatly encouraged
to press on for Jesus through the words of this epistle. This letter from Paul, an
aged servant of God, to Timothy, a young minister, comes as an exhortative word
of encouragement for him. It is a word of encouragement for ministers today as
they struggle with the challenges of the ministry.

III. The Purpose

“The purpose of the epistles arises naturally out of the occasion.” 75
(Donald Guthrie)

The purpose of the New Testament Church was to be God’s instrument to reveal
His plan of redemption to mankind through the promises/prophecies of the coming
Messiah Jesus Christ. In order to do this, God set the Church apart as a holy people
and led them through the various phases of redemption as a demonstration of His
grace and love towards mankind. One phase of this plan of redemption is the
believer’s calling into divine service, which theme is emphasized in the Pastoral
Epistles.

The Pastoral Epistles and Philemon serve a number of purposes for the New
Testament Church regarding the role of divine service for the believer. These
books were written to exhort several young ministers to faithful execute their
leadership role over several congregations; thus, these epistles serve a hortative
purpose. In addition, Paul provided specific instructions for these leaders regarding
ecclesiastical order and discipline; thus, they serve an instructional purpose.
Finally, these epistles serve a practical purpose occasioned by Paul’s efforts to
leadership guidelines over his churches.

A. The Hortative Purpose: To Commission and Exhort Young Ministers to

Fulfill a Divine Service. The primary purpose of the Pastoral Epistles, including
Philemon, was to commission ministers with divine duties and to exhort them in

75
Guthrie, New Testament Introduction, 408.

58
fulfilling these duties. The apostle Paul commissions Timothy, Titus, and
Philemon with a divine charge regarding Christian service in a leadership capacity.
Just as God gave divine commissions to Isaiah, Jeremiah, and Ezekiel in the
openings of their books, so does Paul give such commissions to these three leaders
through his apostolic authority and under the divine inspiration of the Holy Spirit.

For this reason, the Pastoral Epistles are more exhortative than doctrinal as Paul
aimed to commission Timothy, Titus, and Philemon in their leadership/pastoral
roles. For this reason, these epistles contain less doctrinal material than the nine
Church Epistles. The Pastoral Epistles and Philemon contain doctrine, but their
primary purpose is ecclesiastical rather than doctrinal in that Paul needed to
establish the leadership positions of these young men who faced opposition from
within and from without the churches. These four epistles were grouped together
separate from Paul’s nine Church epistles by the early Church fathers and
circulated among the their congregations to serve as written testimony of the
divine authority of these offices to oversee the local church congregations of the
Lord Jesus Christ.

The Testimony of Biblical Scholarship. Scholars recognize the hortative purpose of

the Pastoral Epistles. For example, Henry Alford says the Pastoral Epistles have
“for their purpose exhortations and directions regarding the pastoral work of a
minister in the Church—hence called the Pastoral Epistles.” 76 Paton Gloag says,
“In all these Pastoral Epistles there are earnest exhortations to ministerial fidelity,
and cautions and warnings against false teachers.” 77

Conclusion: The Purpose Reflects the Theme. The hortative purpose reflects the
primary theme of the Pastoral Epistles, which states that God calls His servants
into divine service. This divine service is accomplished within the framework of
the ecclesiastical order of the New Testament Church.

B. The Instructional Purpose: To Instruct Young Ministers Concerning Church

Order. The most recognized purpose of the Pastoral Epistles is instructional, as
Paul provides specific instructions to Timothy, Titus, and Philemon concerning
church order and disciple in their respective leadership roles. These instructions
required that they submit to Paul’s apostolic authority by walking in their
respective offices of leadership.

The epistles of 1 and 2 Timothy and Titus are called Pastoral Epistles because of
the nature of their content. In these epistles as well as Philemon, Paul addresses
specific ecclesiastical duties in order to establish church order. Paul is writing to

76
Henry Alford, How to Study the New Testament: The Epistles (Second Section) and the
Revelation (London: Strahan and Co., Publishers, 1868), 26.
77
Paton Gloag, Introduction to the Pauline Epistles (Edinburgh: T. & T. Clark, 1874), 426.

59
instruct and encourage younger ministers who were overseeing churches that had
been planted during his ministry. His instructions or duties to them were to set the
churches in order, defend sound doctrine, and maintain church discipline. Paul had
already laid down the Church doctrines in his nine Church Epistles. Therefore, in
the Pastoral Epistles he explains how these doctrines are to be the central focus of
instructions for the local churches. We see this emphasis in 1 Timothy 3:15, where
Paul states, “that thou mayest know how thou oughtest to behave thyself in the
house of God, which is the church of the living God, the pillar and ground of the
truth.” In other words, Paul is instructing Timothy (and we may include 2
Timothy, Titus, and Philemon) about the office and ministry of church leadership
in order to establish the church as the central foundation of truth for all societies in
all places in all ages, both in doctrine and in practice. Their conduct as leaders
necessitated and involved, first, setting the churches in order by electing leaders (1
Tim 3:14-16, Titus 1:5), second, adhering to sound doctrine (1 Tim 1:3), third,
discussing the roles of each group of church members, and fourth, conducting their
lives as an example for others to follow. As a result, the Pastoral Epistles define
the role and function of the Church in every society; for the Church is to serve as
God’s primary way of bringing redemption to mankind and reestablishing His role
as the true and living God on planet earth, which was lost when man fell in the
Garden of Eden.

The Epistle of 1 Timothy: Instructions Concerning the Office of the Prophet. The
purpose of 1 Timothy is to provide instructions concerning the structure of the
offices and ministries of the local church through the office of the prophet so that
believers can serve the Lord within their local fellowships with a pure heart. These
appointments to particular offices and duties within the church are done through
the prophetic office.

Scholars recognize the instructional purpose of the epistle of 1 Timothy. For

example, John Kerr says, “The object of the epistle [1 Timothy] was twofold; first,
to exhort Timothy to counteract the developing heresies of the time, and, secondly,
to instruct him in all the particulars of his duties as overseer in charge for the time
being of the Ephesian church.” 78 J. A. M’Clymont says, “While addressed to
Timothy individually, it contains Paul's apostolic instructions to guide him in the
work of supervision assigned to him at Ephesus.” 79 Samuel Davidson says, “The
leading object of the letter [1 Timothy] was to counteract the false teachers who
had appeared at Ephesus, and to instruct Timothy how to manage the affairs of the
church.” 80

78
John H. Kerr, An Introduction to the Study of the Books of the New Testament, seventh edition
(New York: Fleming H. Revell Company, 1892), 211.
79
J. A. M’Clymont, The New Testament and Its Writers: Being an Introduction to the Books of the
New Testament (London: Adam and Charles Black, 1893), 195.
80
Samuel Davidson, An Introduction to the Study of the New Testament, vol. 2 (London: Kegan
Paul, Trench, Trübner, and Co. Ltd., 1894), 15.

60
This instructional purpose reflects the secondary theme of 1 Timothy, which states
that God has set His Church in order by through the office of the prophet, who is to
instruct the Church through exhortations to follow God’s Word and through
prophecy.

The Epistle of 2 Timothy: Instructions Concerning the Role of the Evangelist. The
epistle of 2 Timothy provides instructions to Timothy concerning his role as an
evangelist. This instructional purpose reflects the secondary theme of 2 Timothy,
which states that God has set His Church in order through the office of the
evangelist, who is to edify the Church by preaching the Gospel.

The Epistle of Titus: Instructions Concerning the Role of the Teacher. The epistle
of Titus provides instructions to Titus concerning his role as a teacher.

Scholars recognize the instructional purpose of the epistle of Titus. For example,
Gloag says, “The first and chief purpose was to impart directions to Titus
concerning the appointment of office-bearers . . . The second design of the Epistle
was to instruct and charge Titus to refute and oppose false teachers.” 81 Kerr says,
“The Apostle’s design in writing [to Titus], therefore, was principally to give
instruction in regard to the selection and appointment of office-bearers.” 82 Edmond
Hiebert says, “The epistle was further intended to provide Titus with specific
instructions concerning his work in the churches.” 83

The purpose of Titus is to provide instructions on the importance of establishing

Church doctrines within the local church. This instructional purpose reflects the
secondary theme of Titus, which states that God has set His Church in order
through the office of the teacher, who is to ground believers through the teaching
of the Word of God.

The Epistle of Philemon: Instructions Concerning the Role of the Pastor. Paul used
the occasion of returning the slave Onesimus to his owner Philemon in order to
define the Church’s position on the issue of slavery. Rather than instructing
ordering Philemon to free his fellow believer, Paul appealed to him to do this
willing so that an act love and devotion to Paul’s divine authority can be
demonstrated before everyone.

The instructional purpose reflects the secondary theme of Philemon, which states
that God has set His church in order through the office of the pastor, who is to
guard and tend the Church by refreshing the saints.

81
Gloag, Introduction to the Pauline Epistles, 416.
82
Kerr, An Introduction to the Study of the Books of the New Testament, 219-220.
83
D. Edmond Hiebert, An Introduction to the New Testament, vol. 2 (Chicago, Illinois: Moody
Press, 1977), 345.

61
The Testimony of Biblical Scholarship Regarding the Instructional Purpose of the
Pastoral Epistles. Marcus Dods says that Paul wrote the Pastoral Epistles “for the
purpose of guiding them in the discharge of their pastoral functions.” 84 A. H.
McNeile says, “The object of the writer was to offer some sound advice to those
who were in positions of responsibility in the Church.” 85 Merrill Tenney says,
“Both I Timothy and Titus were written to counsel an understudy who was
working out the problems of a difficult pastorate.” 86 Regarding 1 Timothy and
Titus, Guthrie says, “If Pauline authorship be accepted the purpose of the three
epistles is self-evident. In 1 Timothy and Titus the apostle means to give his two
close associates written instructions about methods of procedure in their respective
churches for which they are temporarily responsible.” 87 Köstengerger, Kellum, and
Quarles summarize the purpose of the Pastoral Epistles as “To instruct and equip
Timothy and Titus in their role as apostolic delegates.” 88

Conclusion: The Purpose Reflects the Theme. The instructional purpose reflects
the secondary theme of the Pastoral Epistles, which states that God calls His
servants into the five-fold ministry offices. These five offices of divine service
have been ordained by the Lord Jesus Christ in order to provide instruction for the
New Testament Church.

C. The Practical/Occasional Purpose. The Pastoral Epistles served a

practical/occasional purpose.

The Epistle of 1 Timothy: To Set the Church in Order through Instructions and
Exhortations Concerning the Believer’s Divine Duties. The epistle of 1 Timothy
serves a practical purpose occasioned by Paul’s travel plans as he delegated
Timothy to a place of leadership over the church of Ephesus so that he could
continue his missionary travels and oversee other churches. Timothy was to set the
church in order by giving instructions and exhortations to believers concerning
their divine duties. Thus, the epistle serves a practical and occasional purpose.
Davidson says, “The leading object of the letter [1 Timothy] was to counteract the
false teachers who had appeared at Ephesus, and to instruct Timothy how to
manage the affairs of the church.” 89 Thomas Lea also acknowledges this two-fold
purpose, saying, “In 1 Timothy Paul stated two purposes for writing. First, he

84
Marcus Dods, An Introduction to the New Testament (London: Hodder and Stoughton, 1890),
167.
85
Alan Hugh McNeile, An Introduction to the Study of the New Testament, second edition
(Oxford: The Clarendon Press, 1953), 188.
86
Merrill C. Tenney, New Testament Survey (Grand Rapids, Michigan: William B. Eerdmans
Publishing Co., 1961), 337.
87
Guthrie, New Testament Introduction, 648.
88
Köstenberger, Kellum, and Quarles, The Cradle, the Cross, and the Crown, 716.
89
Davidson, An Introduction to the Study of the New Testament, 15.

62
directed Timothy to give vigorous personal opposition to the false doctrine
developing in Ephesus (1:3). Second, he instructed Timothy about the kind of
behavior that should characterize Ephesian believers as members of ‘God’s
household’ (3:15).” 90

This practical-occasional purpose reflects the third theme of 1 Timothy, which

states that a believer fulfills his divine calling by walking faithfully in his/her
office within the ecclesiastical order of the New Testament Church. Timothy was
commissioned to instruct and exhort believers to walk in their divine offices.

The Epistle of 2 Timothy: To Preach the Word amidst Hardships, and to Summons
Timothy to Rome. The epistle of 2 Timothy serves a practical purpose occasioned
by Paul’s eminent death in which he summons him to Rome, after charging him to
do the work of an evangelist. The evangelist preached the Word of God to exhort
believers and to offer salvation to the unbelievers. Thus, the epistle serves a
practical and occasional purpose.

Scholars recognize the practical purpose of the epistle of 2 Timothy. M’Clymont

says that this epistle is “a farewell charge to his beloved child Timothy.” 91
Leighton Pullan says, “This Epistle is the apostle’s farewell pastoral charge.”92
Köstengerger, Kellum, and Quarles say “This book contains [Paul’s] final charge
to Timothy to ‘preach the word’ of the Christian gospel.” 93 Aída Spencer says,
“Paul’s overall purpose in 2 Timothy is to encourage Timothy to join in suffering
with him for the gospel which he learned, unlike others who have abandoned
Paul.” 94

Scholars recognize the occasional purpose of the epistle of 2 Timothy. Gloag says,
“The immediate occasion of the Epistle was to request Timothy to come with all
haste to Rome” 95 Davidson says, “The object of the letter [2 Timothy] was to bring
Timothy to Rome, as stated in iv. 9.” 96 Hiebert says, “Paul's further purpose is to
summon Timothy to Rome as soon as possible (4:9, 21a).” 97

90
Lea and Griffin, 1, 2 Timothy, Titus, 42.
91
M’Clymont, The New Testament and Its Writers, 205.
92
Leighton Pullan, The Books of the New Testament (London: Rivingtons, 1901), 206.
93
Andreas J. Köstenberger, L. Scott Kellum, and Charles L. Quarles, The Cradle, the Cross, and
the Crown: An Introduction to the New Testament (Nashville, Tennessee: B&H Academic, 2016), 735.
94
Aída Besançon Spencer, 2 Timothy and Titus: A New Covenant Commentary, eds. Michael F.
Bird and Craig Keener (Eugene, Oregon: Cascade Books, 2014), 77, Logos.
95
Gloag, Introduction to the Pauline Epistles, 425.
96
Davidson, An Introduction to the Study of the New Testament, 6.
97
Hiebert, An Introduction to the New Testament, 355.

63
This practical-occasional purpose reflects the third theme of 2 Timothy, which
states that the evangelist preaches the Gospel by patiently reproving, rebuking, and
exhorting others.

The Epistle of Titus: To Establish the Truth of God’s Word through the Teaching
Ministry. The epistle of Titus serves several practical purposes occasioned by
Paul’s travel plans. One purpose of this epistle was to appoint Titus the authority
to establish the truth of God’s Word by training believers and appointing leaders
over the churches. In addition, we know that Paul had a secondary purpose of
summoning Titus to meet him in Nicopolis at the arrival of Artemas or Tychicus
(Titus 3:10). Thus, the epistle serves a practical and occasional purpose.

Scholars recognize the practical/occasional purpose of the epistle of Titus.

M’Clymont says, “It was intended to furnish Titus, as the apostle's representative
in Crete, with the same assistance in his work as had already been rendered to
Timothy. . . to strengthen his hands for his arduous undertaking.” 98 Hiebert says,
“One of the purposes of the epistle was to provide Titus with the needed written
authorization for his work on Crete . . . The epistle also served to impart
information to Titus personally. It served as Paul's message of commendation and
instruction to him concerning Zenas and Apollos (3:13). It further informed Titus
of Paul's decision to spend the winter at Nicopolis (3:12).” 99 Köstengerger,
Kellum, and Quarles say the purpose of Titus was to authorize him to appoint
elders in every city (Titus 1:5). 100

This practical-occasional purpose reflects the third theme of Titus, which states
that the teacher grounds the Church by teaching sound doctrine, exhorting others
to good works, and rebuking those resist the truth.

The Epistle of Philemon: To Reconcile Philemon to His Runaway Slave. Scholars

commonly agree that the practical or occasional purpose of the epistle of Philemon
is also reconciliatory in its purpose. Paul’s purpose in writing to Philemon was to
bring about reconciliation with his slave and to keep unity within the local church.
Paul convinced Onesimus to return to his master at the risk of punishment or even
death, and he wrote to Philemon to convince him to give up his right to ownership.
Both Onesimus and Philemon had to relinquish certain rights in order to bring
themselves together in reconciliation. Paul reconciled a guilty slave to his master
without finding fault with either party. Thus, we find a great purpose underlying
this letter in the fact that Paul intended to set an example through Philemon of how
the early Church at large was to deal with the issue slavery among its members,
which emphasizes reconciliation among believers.

98
M’Clymont, The New Testament and Its Writers, 199.
99
Hiebert, An Introduction to the New Testament, 345.
100
Köstenberger, Kellum, and Quarles, The Cradle, the Cross, and the Crown, 735.

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Although Paul beseechs Philemon to reconcile with Onesimus, there are two other
practical/occasional purposes to the epistle of Philemon as well. Paul requested
that Onesimus be allowed to return and continue assisting him in Rome. This
request is implied in Philemon 1:13-14, “Whom I would have retained with me,
that in thy stead he might have ministered unto me in the bonds of the gospel: But
without thy mind would I do nothing; that thy benefit should not be as it were of
necessity, but willingly.” In addition, Paul took this opportunity to inform
Philemon to prepare a place for his lodging when he is released from prison. This
request is made in Philemon 1:22, “But withal prepare me also a lodging: for I
trust that through your prayers I shall be given unto you.” Thus, the epistle served
a practical and occasional purpose.

Scholars recognize the reconciliatory purpose of the epistle of Philemon. For

example, Rawson Lumby says, “The letter which St. Paul wrote was to be carried
with him, and to plead for his forgiveness and reception into Christian
brotherhood.” 101 Therefore, some scholars describe the central idea for this epistle
as an issue of restoring “fellowship,” which establishes brotherhood and unity.
Richard Melick says, “Some scholars point to the idea of koinōnia (“fellowship”)
as the central purpose of the letter.” 102 He defines fellowship as “interchange” in
the sense that Paul used his friendship with Philemon and with Onesimus to unite
these two men in Christian union as members of the same body of Christ. Paul was
attempting to establish unity between two estranged Christians. 103

Scholars also recognize the practical/occasional purpose of this epistle, which is

specific to the issue of slavery in the early church, Dods says, “this letter is written
to intercede for a runaway slave with his master.” 104 Kerr says, “The object of the
letter was to secure the slave’s freedom.” 105 McNeile says the purpose of the
epistle was “to receive him no longer as a mere slave but as a Christian slave, a
beloved brother.” 106 Hiebert says, “The design of the Apostle in writing this little
note was to assure Philemon of the writer's high regard for both the master and the
slave and to persuade Philemon to receive, forgive, and reinstate Onesimus.” 107

101
J. Rawson Lumby, A Popular Introduction to the New Testament (London: Hodder and
Stoughton, 1883), 246.
102
Melick, Philippians, Colossians, Philemon, 338.
103
Nicholas Thomas Wright, Colossians and Philemon: An Introduction and Commentary, in
Tyndale New Testament Commentaries, vol. 12, ed. Leon Morris (Downers Grove, Illinois: InterVarsity
Press, 1986), 170-171, Logos.
104
Dods, An Introduction to the New Testament, 147.
105
Kerr, An Introduction to the Study of the Books of the New Testament, 171.
106
McNeile, An Introduction to the Study of the New Testament, 164.
107
Hiebert, An Introduction to the New Testament, 244.

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Melick says the purpose of the epistle of Philemon was for Paul to ask Philemon to
forgive Onesimus and receive him back without punishment. 108 Therefore, he says
that some scholars believe the central idea of the epistle of Philemon was to
address the problem of slavery. 109 Dunn says, “It is clear that the letter’s primary
object is to intercede with Philemon on behalf of Philemon’s slave Onesimus.” 110
Köstengerger, Kellum, and Quarles say the purpose of Philemon was “To
encourage Philemon to accept Onesimus as a brother and to send him back to Paul
and possibly grant him his freedom.” 111 Therefore, this epistle provided
instructions on the important issue of slavery for the New Testament Church.

The reconciliatory/practical/occasional purpose reflects the third theme of

Philemon, which states that the pastoral role in the body of Christ is to refresh the
saints by receiving those believers whom God has entrusted into His care.

D. Conclusion of the Three-fold Purpose of the Pastoral Epistles. Having

identified three purposes to the Pastoral Epistles, it is logical to conclude that there
are three themes embedded within these writings, with each theme supporting a
particular purpose. Therefore, the three-fold thematic schemes of these books are
discussed next.

108
Melick, Philippians, Colossians, Philemon, 338.
109
Ibid., 339.
110
Dunn, The Epistles to the Colossians and to Philemon, 301.
111
Köstenberger, Kellum, and Quarles, The Cradle, the Cross, and the Crown, 701.

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 THEOLOGICAL FRAMEWORK
“Scholarly excellence requires a proper theological framework.” 112
(Andreas Kösenberger)

Redaction (composition) criticism built its studies upon earlier forms of critical
studies known as source criticism and form criticism to better understand the final
composition of a book. This research asks how or why the literary authors edited
and assembled their material into its final form. As a result, scholars began to
approach the books of the Bible as independent, literary works rather than as a
compilation of fragmented parts gathered from various sources. A study in the
evolution of the writing of commentaries reveals that extensive book outlines did
not find their way into biblical commentaries until this recent era of biblical
studies. Such outlines emerged during the trend of redaction criticism, so that by
the mid-nineteenth century most commentaries offered book outlines in their
introductory material. Earlier commentaries addressed literary structures and
provided outlines, but they were generally simplistic in form because biblical
scholarship lacked the necessary hermeneutical tools developed only recently to
provide extensive such outlines.

During the last few decades of the twentieth century, biblical scholarship took a
further step in biblical research by introducing a number of new approaches to the
books of the Bible collectively known as literary criticism. Building upon the
investment of redaction criticism within the field of historical criticism,
conservative scholarship was able to verify that each book of the Bible stood on its
own merit as a complete and independent piece of literature that the author
intended to deliver to his readers. This approach allowed modern, critical studies
and commentaries to develop greater detail of the book’s literary structures in an
effort to reveal its theological framework. This current trend in literary criticism
allows greater accuracy in book outlines. As a result, these outlines become
valuable tools in exegesis as well as homiletics because of the recognition of a
book’s theological framework.

Based upon the historical setting and literary style of the epistle of 1 Timothy, an
examination of the thematic scheme and the literary structure using literary
criticism reveals its theological framework. This commentary’s introductory
section adds a further benefit to the book’s theological framework by providing a

112
Andreas J. Kösenberger, Excellence: The Character of God and the Pursuit of Scholarly Virtue
(Wheaton, Illinois: Crossway, 2011), 173.

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set of exegetical-theological-homiletical outlines, which are used to identify more
accurately the message or central ideas of the smaller units or pericopae within the
epistle for preaching and teaching passages of Scripture. This approach allows the
preacher or teacher to guide the congregation or class along a clearly defined
journey through the book. By following these homiletical outlines, the minister of
the Gospel of Jesus Christ is able to take his congregation on a spiritual journey
that brings them to the same destination that the author intended his original
readers to reach.

I. The Thematic Scheme

“. . . a statement of theme is the first step in formulating the message of the work
within its historical context or in setting up guidelines within which future readings
or interpretations of the work in different historical contexts
may be considered legitimate.” 113
(David Clines)

“If we are to hear the words of the prophets in a way that is both faithful to their
original context and of contemporary usefulness to us, we must first determine the
basic theme or purpose of each prophetic book from which we wish to preach.
It will also be helpful to show how the purpose of the book fits in with the
overall unifying theme of the whole Old Testament and the theme
or central plan of the whole Bible.” 114
(Walter Kaiser, Jr.)

Introduction. Each book of the Holy Scriptures contains a three-fold thematic

scheme in order to fulfill its overall, intended purpose, which is to transform each
child of God into the image of Jesus Christ (Rom 8:29). This three-fold thematic
scheme consists of the primary (foundational), secondary (structural), and
imperative themes of the book. The primary or foundational theme of a book offers
a central claim that undergirds everything written by the author. The secondary or
structural theme of the book supports its primary theme by offering reasons and
evidence for the central claim made by the author as it provides testimony for the
first theme. Thus, the secondary theme is recognized more easily by biblical
scholars than the other two themes because this theme provides the literary content
of the book as the author leads the reader through the arguments embedded within
the biblical text, thus it reveals the literary structure more clearly. 115 The third
theme is imperative in that it calls the reader to a response based upon the central

113
David J. A. Clines, The Theme of the Pentateuch, second edition (Sheffield, England: Sheffield
Academic Press Ltd., 2001), 20-21.
114
Walter C. Kaiser, Jr., Preaching and Teaching from the Old Testament: A Guide for the Church
(Grand Rapids, Michigan: Baker Academic, 2003), 102-103, Logos.
115
For an excellent discussion on the use of claims, reasons, and evidence in literature, see Wayne
C. Booth, Gregory G. Colomb, and Joseph M. Williams, The Craft of Research (Chicago: The
University of Chicago Press, 2003).

68
claim and supporting evidence offered by the author. In summary, the primary
theme serves as the driving force behind the secondary theme, and together they
demand the third, imperative theme, which a certain response from the reader.

Without understanding these three themes, we are unable to clearly understand the
response that each book of the Holy Scriptures requires of our lives. Without such
a clear understanding, Christians can become legalistic in their practice of the
faith. This is a problem with those who have been saved and attending church for a
long time. Each child of God has been predestined to be conformed into the image
and likeness of the Lord Jesus Christ, and the Scriptures, and they alone, have the
power to accomplish this task. This is why a child of God can read the Holy
Scriptures with a pure heart and experience a daily transformation taking place in
his life, although he may not fully understand this process in motion. In addition,
the reason some children of God often do not see these biblical themes is because
they have not fully yielded their lives to Jesus Christ as Lord of their daily lives.
This hindrance prevents a transformation to take place by the power of the
indwelling Holy Spirit. Without a personal relationship with the Holy Spirit, a
child of God is not willing to allow the Lordship of Jesus Christ to manage his life
and move him down the road that God predestined as his spiritual journey.
Therefore, the baptism of the Holy Spirit as a subsequent experience to one’s
salvation experience with the evidence of speaking in tongues is important for
understanding the Holy Scriptures. This spiritual journey requires every participant
to take up his cross daily and follow Jesus, and not every believer is willing to do
this. This is because he lacks the power to do this without the baptism of the Holy
Spirit, as testified throughout the book of Acts. In fact, every child of God chooses
how far down this road of sacrifice he is willing to go. Very few of men and
women of God fulfill their divine destinies by completing this difficult journey of
which the Lord calls His children.

The Three-Fold Thematic Scheme of the Epistle of 1 Timothy. The primary theme
of the four Pastoral Epistles can be described as church government, ecclesiastical
order, or perhaps divine service in which the Lord places His faithful servants into
offices within the body of Christ. In other words, divine service is accomplished
within the framework of the ecclesiastical order of the New Testament Church.
Each of these four epistles addresses various aspect of this ecclesiastical order as
their secondary themes, so that collectively they deliver the complete leadership
and ministry structure of the New Testament Church. The secondary theme of the
Pastoral Epistles is the fact that God established the ecclesiastical order of the New
Testament Church upon the five-fold ministry gifts, which are the apostle, prophet,
evangelist, pastor, and teacher (Eph 4:11). The epistle of 1 Timothy reflects the
role of the prophet, who is to instruct the Church through prophecy and
exhortation. The third, imperative theme of 1 Timothy calls the prophet to instruct
the Church through his prophetic gifts, to confirm the individual gifts of others,
and to exhort them to fulfill these divine callings.

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A. The Primary Theme of the Four Pastoral Epistles (Foundational): Divine
Service is Accomplished within the Framework of the Ecclesiastical Order of the
New Testament Church. The central theme of the Holy Bible is God’s plan of
redemption for mankind. This theme finds its central focus in the Cross, where our
Lord and Saviour died to redeem mankind. The central figure of the Holy
Scriptures is the Jesus Christ. Thus, the Cross is the place where man meets God
and where we die to our selfish ambitions and yield our lives to God our Creator.
For this reason, the Holy Scriptures are not intended to be a complete or
comprehensive record of ancient, secular history. Rather, its intent is to provide a
record of God’s divine intervention in the history of mankind in order to redeem
the world back to Himself through the sacrifice of Jesus Christ on Calvary. The
Holy Scriptures record “Redemptive History,” which reveals God’s plan of
redemption for mankind.

The Central Theme of the Holy Scriptures: God’s Plan of Redemption for
Mankind. Every book of the Holy Bible makes a central claim that undergirds one
particular aspect of God’s plan of redemption for mankind. For example, the
central claim of the Pentateuch is found in Deuteronomy 6:4, “Hear, O Israel: The
LORD our God is one LORD,” to which all additional material is subordinate. The
bulk of the material in the Old Testament is subordinate in that it serves as reasons
and evidence to support this central claim. The books of history, poetry, and
prophecy provide supporting evidence to this central claim in Deuteronomy. In
addition, the central claim of the Old Testament calls for a response from man,
which is stated in the following verse, “And thou shalt love the LORD thy God
with all thine heart, and with all thy soul, and with all thy might.” (Deut 6:5) Such
a response is considered the third, imperative theme that runs through every book
of the Holy Scriptures.

The central claim is the primary or foundational theme and is often obscured by
the weight of evidence the author used to drive the secondary theme; and thus, the
secondary theme contains more content than the primary theme. For this reason,
the secondary themes of the books of the Holy Scripture are generally more
recognizable than the primary theme. Nevertheless, the central claim or truth of
each book must be excavated down to the foundation and made clearly visible in
order to understand the central theme driving the arguments contained within a
book of the Holy Scriptures. Only then can proper exegesis and sermon delivery be
executed.

The Central Theme of the New Testament Epistles: The Sanctification of the
Believer. The central theme of the New Testament epistles is the sanctification of
the believer. There are twenty-one epistles in the New Testament, which the early
Church recognized as having apostolic authority. For this reason, these
authoritative epistles were collected into one body, circulated among the churches
to provide doctrine and rules of conduct, and eventually canonized. While the
Gospels emphasize the redemptive work of the Lord Jesus Christ in the process

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justification of the believer, New Testament epistles emphasize the redemptive
plan of the Holy Spirit as He works in the process of sanctification for each
believer. Thus, the work of sanctification serves as the underlying theme of all
twenty-one epistles. In addition, each of these epistles emphasizes a different
aspect of this divine process of sanctification, which aspects or phases can be
described as indoctrination, divine service, and perseverance in the Christian faith.
These books are organized together in genres so that the New Testament books are
structured to reflect the various phases of our spiritual journey called
sanctification. In order to express this structure, each of the New Testament
epistles have different themes that are woven and knitted together into a unified
body of teachings, which teachings bring the believer through the process of
sanctification in preparation for the rapture of the Church in the glorious hope
revealed in the book of Revelation. Therefore, the New Testament epistles were
collected together by topic as well as genre by the early Church.

Of the twenty-one New Testament epistles, there are thirteen epistles written by
Paul and seven designated as General, or Catholic, epistles, with the epistle of
Hebrews being assigned to Paul by the early Church fathers. We can organize
these twenty-one epistles into three major categories: (1) there are epistles that
emphasize church doctrine, which are the nine Pauline epistles of Romans to 2
Thessalonians; (2) there are those that deal with church order and divine service,
which are 1 and 2 Timothy, Titus, and Philemon; 116 and (3) there are those that
emphasize perseverance in the Christian faith, which are Hebrews and the seven
General Epistles. 117 Within Hebrews and the General Epistles, we note that the
first three epistles exhort the believer to persevere under persecutions, which come
from without the Church (Hebrews, James, 1 Peter), while the other five epistles
emphasis perseverance against false doctrines, which come from within the
Church (2 Peter, 1, 2, 3 John, Jude).

The Central Theme of the Pastoral Epistles: Divine Service is Accomplished within
the Framework of the Ecclesiastical Order of the New Testament Church. The title
“Pastoral Epistles” is appropriate in that it reveals the most obvious underlying
theme of these three Epistles, which is church government, or order, and service.
In the Pastoral Epistles Paul establishes the order and governance of the New
Testament Church. However, I am going to be as bold as to add the small epistle of
Philemon to this corpus for the sake of developing the thematic schemes of these
epistles.

116
For the sake of developing thematic schemes, this commentary groups the epistle of Philemon
with the Pastoral Epistles as did some of the Church fathers. While the historical setting of Philemon is
closely associated with Colossians, its theological framework must be associated with the Pastoral
Epistles.
117
For the sake of developing thematic schemes, this commentary groups the epistle of Hebrews
with the General Epistles, although many of the early Church fathers followed the tradition of grouping
it with the Pauline epistles.

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The central theme shared by 1 and 2 Timothy, Titus, and Philemon states that God
calls those believers who have been faithful in pursing Him into various roles and
giftings of divine service within the ecclesiastical order of the New Testament
Church. This theme reflects the phase of our spiritual journey which may be called
“divine service.” We are initially justified-saved through faith in Christ Jesus, as
the Gospels emphasize. We then enter a process of sanctification by the work of
the Holy Spirit within us. The New Testament epistles stress three phases of the
believer’s sanctification. In the first phase of sanctification, we must be
indoctrinated into the Word of God, as is stressed in the first nine Pauline Church
Epistles. The second phase of sanctification focuses upon setting our lives in order
as we place ourselves within a local church congregation and begin serving, as is
stressed in Pastoral Epistles. The third phase of sanctification is our perseverance,
as is stressed in the epistle of Hebrews and the seven General Epistles, in which we
must make the decision to endure persecutions and fulfill our individual callings.
The final phase of our spiritual journey is glorification, in which we enter Heaven,
as emphasized in the book of Revelation.

Having received Christ Jesus as our personal Lord and Saviour through the
Gospels, and having read the Church Epistles, which lay down the doctrines of the
Church, we must now have godly leadership and some type of order established in
our lives within the body of Christ. Paul addresses this phrase of divine service in
his pastoral epistles. He tells Timothy and Titus how to select godly leaders; and
then he explains how to delegate the priorities of church administration and
activities to their congregations. Although these epistles contain church doctrine,
they place much more emphasis upon how to administer this doctrine in the local
congregation.

Some the earliest Church fathers testified to their familiarity with and use of the
Pastoral Epistles. For example, Clement of Rome makes allusions to these
epistles, 118 while Ignatius 119 and Polycarp 120 provide clear quotations from them.

118
Clement of Rome appears to be paraphrasing from 1 Timothy 2:8 in his epistle to the
Corinthians, saying, “Let us then draw near to Him with holiness of spirit, lifting up pure and undefiled
hands unto Him, loving our gracious and merciful Father, who has made us partakers in the blessings of
His elect.” (1 Clement 29) (ANF 1) Clement of Rome appears to be quoting a phrase from Titus 3:1
when he writes, “Ye never grudged any act of kindness, being ‘ready to every good work.’” (1 Clement
2) (ANF 1) Clement of Rome uses the phrase “with a pure conscience” in a similar way that Paul used it
in 2 Timothy 1:3 when writing, “The hateful, and those full of all wickedness, were roused to such a
pitch of fury, that they inflicted torture on those who served God with a holy and blameless purpose [of
heart], not knowing that the Most High is the Defender and Protector of all such as with a pure
conscience venerate His all-excellent name; to whom be glory for ever and ever. Amen.” (1 Clement
45) (ANF 1)
119
Ignatius of Antioch alludes to 2 Timothy 2:4 in his epistle to Polycarp, writing, “Please ye Him
under whom ye fight, and from whom ye receive your wages. Let none of you be found a deserter.”
(The Epistle of Ignatius to Polycarp 6) (ANF 1) He quotes from 2 Timothy 2:24 in his epistle to the
Ephesians, writing “Wherefore Paul exhorts as follows: ‘The servant of the Lord must not strive, but be
gentle towards all men, apt to teach, patient, in meekness instructing those that oppose themselves.’”
(The Epistle of Ignatius to the Ephesians 10) (ANF 1) He makes a possible allusion to Titus 1:10,

72
Within some of these early comments, their ecclesiastical character can be
identified when these fathers describe their content as “ecclesiastical discipline”
(see the Muratorian Canon [late 2nd cent.], 121 Tertullian, 122 and Augustine. 123) We
see from the comments of the Muratorian Canon and Tertullian in the footnotes
below that the early Church fathers considered Philemon to be ecclesiastical in its
content as well. Later in Church history, Thomas Aquinas describes 1 Timothy as
“virtually a pastoral rule.” 124 Again in his prologue to 2 Timothy, Aquinas says,
“For the first [1 Timothy] he instructs him out of ecclesiastical order. In the second
[2 Timothy] he addresses the diligence of the pastoral care of his flock, so much
that he could bear to suffer even martyrdom.” (author’s translation) 125 Although
Timothy and Titus were not permanent pastors of a local congregation as Philemon
seemed to be, they did stand in this office temporarily as Paul endeavoured to
organize the churches that he planted; thus, their ecclesiastical-pastoral nature.

Biblical scholarship during the Reformation period continued to place an

ecclesiastical-pastoral emphasis upon the Pastoral Epistles. For example, in his
preface to the epistle of 1 Timothy, Martin Luther says, “St. Paul writes this
Epistle as a model for all Bishops, what they shall teach, and how they shall rule
the Christian Church in all circumstances, so that they need not guide Christian
men by their own human darkness.” 126 In his dedicatory remarks for the Pastoral

writing, “For there are some vain talkers and deceivers, not Christians, but Christ-betrayers.” (The
Epistle of Ignatius to the Trallians 6) (ANF 1)
120
Polycarp clearly borrows Paul’s words in 1 Timothy 6:7, 10 when writing, “‘But the love of
money is the root of all evils.’ Knowing, therefore, that ‘as we brought nothing into the world, so we
can carry nothing out,’ let us arm ourselves with the armour of righteousness; and let us teach, first of
all, ourselves to walk in the commandments of the Lord.” (The Epistle of Polycarp to the Philippians 4)
(ANF 1) He alludes to 2 Timothy 4:10, writing, “For they loved not this present world, but Him who
died for us, and for our sakes was raised again by God from the dead.” (The Epistle of Polycarp to the
Philippians 9) (ANF 1)
121
The Muratorian Canon reads, “The second class includes all that are received now: an Epistle to
Philemon, one to Titus, and two to Timothy, which though written only from personal feelings and
affection, are still hallowed in the respect of the Catholic Church, for [or in] the arrangement of
ecclesiastical discipline.” See Westcott, A General Survey of the History of the Canon of the New
Testament, 215.
122
Tertullian writes, “To this epistle [Philemon] alone did its brevity avail to protect it against the
falsifying hands of Marcion. I wonder, however, when he received (into his Apostolicon) this letter
which was written but to one man, that he rejected the two epistles to Timothy and the one to Titus,
which all treat of ecclesiastical discipline.” (Against Marcion 5.21) (ANF 3)
123
Donald Guthrie, The Pastoral Epistles: An Introduction and Commentary, in Tyndale New
Testament Commentaries, ed. Leon Morris (Downers Grove, IL: InterVarsity Press, 1990), 17, Logos.
124
Divi Thomae Aquinatis, in omnes S. Pauli apostolic epistolas commentaria, tom. 3, edition
nova (Liège, Belgium, 1858), 56 (at 1 Tim 1:4). Cited by Raymond F. Collins, 1 and 2 Timothy and
Titus, in The New Testament Library, eds. C. Clifton Black and John T. Carroll (Louisville, Kentucky,
Westminster John Knox Press, 2002), 1.
125
Divi Thomae Aquinatis, in omnes S. Pauli apostolic epistolas commentaria, tom. 3, 116.
126
Cited by Jan Jacob van Oosterzee, The Two Epistles of Paul to Timothy, transl. E. A. Washburn
and E. Harwood, in A Commentary on the Holy Scriptures: Critical, Doctrinal, and Homiletical, with

73
Epistles, Calvin says, “In short, in these two Epistles [1-2 Timothy] we have the
true government of the Church set before us in a lively picture.” 127 John Mayer
says, “This Epistle [1 Timothy] therefore, as [Heinrich] Bullinger hath observed, is
wholly spent about such duties, as more properly belong to Bishops.” 128 Matthew
Poole writes, “The scope of the Epistle [1 Timothy] is to direct Timothy in the first
place, and then all minsters of the gospel, how to behave themselves in the
ministerial work, as to preaching, praying, government, opposing gainsayers, & c.;
so as it is the most perfect direction we have in all Scripture for the discharge of
the ministerial office.” 129 William Burkitt writes, “In these two Epistles, and that to
Titus, we have a collection of canons truly apostolical, directing all bishops and
pastors of the church how to govern themselves, and how to guide their people.”130
David Berdot first used the phrase “Pastoral Epistle” for the epistle of Titus in
1703. 131 Paul Anton used it again for 1-2 Timothy and Titus in a series of lectures
in 1726, 132 at which time this title became popular. 133

Modern, biblical scholarship continues to recognize the emphasis of ecclesiastical

order in the Pastoral Epistles. For example, Albert Barnes says that these epistles
“relate mainly to the office of the ministry.” 134 J. J. van Oosterzee says, “As a
whole they treat chiefly of the same objects, the preaching of the Word and the
organization of the Body; and thus far are rightly called by their usual name of
Pastoral Epistles. They contain rules for the pastoral office of Timothy and Titus;
rules flowing from the heart of a true shepherd, and thus entirely fitted to form
these disciples after the likeness of the Chief Shepherd of the flock (1 Pet. v.
4).” 135 Gloag says that “they [the Pastoral Epistles] treat chiefly of the government

Special Reference to Ministers and Students, ed. John Peter Lange, transl. Philip Schaff (New York:
Charles Scribner and Co., 1868), 11. See Martin Luther, “Vorlesung über 1. Timotheus,” in D. Martin
Luthers Werke: kritische Gesamtausgabe, vol. 26 (Weimar: Hermann Böhlau, 1909), 1-3.
127
Calvin, Commentaries on the Epistles to Timothy, Titus, and Philemon, xi.
128
John Mayer, A Commentary upon All the Epistles of the Apostle Saint Paul, Being Fourteen
(London: John Haviland and John Grismond, 1631), 483.
129
Matthew Poole, “The First Epistle of Paul the Apostle to Timothy,” in Annotations upon the
Holy Bible, vol. 3 (New York: Robert Carter and Brothers, 1852), 772, Logos.
130
William Burkitt, “The First Epistle of St. Paul to Timothy,” in Expository Notes with Practical
Observations on the New Testament of our Lord and Saviour Jesus Christ (Philadelphia: Thomas
Wardle, 1835), 512.
131
David N. Berdot characterized one of these epistles as a “pastoral letter” (Pastoral-Brief) in
Exercitatio theologica-exegetica in epistulam Pauli ad Titum (1703).
132
Paul Anton (1661-1730) characterized all three letters as pastoral epistles in 1726. See Paul
Anton, Exegetical Essays on the Pastoral Epistles of Paul to Timothy and Titus (Halle: 1st pub. 1753,
2nd pub. 1755).
133
For a longer discussion on the origin of the phrase “Pastoral Epistles,” see Percy Neale
Harrison, The Problem of the Pastoral Epistles (London: Oxford University Press, 1921), 13-14.
134
Albert Barnes, Notes, Explanatory and Practical on the Epistles of Paul to the Thessalonians,
to Timothy, to Titus, and to Philemon (New York: Harper & Brothers, 1849), cxxvii.
135
Oosterzee, The Two Epistles of Paul to Timothy, 1.

74
of the Church.” 136 Plummer says, “The title ‘Pastoral Epistle’ is as appropriate to
the Epistle to Titus as to the First Epistle to Timothy. Although there is a good deal
in the letter that is personal rather than pastoral, yet the pastoral element is the
main one.” 137 Guthrie says, “[The Pastoral Epistles] suggest great care in the
ordering of church affairs at least with regard to the appointment of suitable
officials. They have for that reason been a constant source of valuable guidance in
pastoral matters during the ensuing history of the church.” 138 In discussing the
theology of the Pastoral Epistles, Gordon Fee says, “In many ways church order is
the crucial matter.” 139 Achtemeier, Green, and Thompson say the Pastoral Epistles
are “not so much personal letters as general epistles that deal with problems related
to the structure and function of church ministry and doctrine.” 140 Howard Marshall
says, “The Pastoral Epistles are the New Testament documents that are most
deeply concerned with the polity of the church.” 141 He also says, “The emphasis in
the Pastoral Epistles lies on the development of an orderly and recognized
leadership and ministry in the congregations, within which these activities would
be carried on.” 142 Köstengerger, Kellum, and Quarles summarize the theme of 1
Timothy as “Establishing the church for the postapostolic period.” 143 They say that
these epistles “provide vital instructions regarding qualifications for church leaders
and other important matters for governing and administering the church.” 144 From
these quotes, we see that the foundational theme of ecclesiastical order undergirds
1-2 Timothy, Titus, and Philemon.

B. The Secondary Theme of the Pastoral Epistles (Structural): God Establishes

the Ecclesiastical Order of the New Testament Church through the Five-Fold
Ministry Gifts. The secondary themes of the books of the Holy Scriptures support
the primary themes by offering reasons and evidence for the central claim made by
the author. Thus, the secondary themes are more easily recognized by biblical
scholars than the primary themes because they shape the literary structure of the
book as the author leads the reader through the arguments embedded within the
biblical text.

136
Gloag, Introduction to the Pauline Epistles, 392.
137
Plummer, The Pastoral Epistles, 201.
138
Guthrie, The Pastoral Epistles: An Introduction and Commentary, 64-65.
139
Gordon D. Fee, 1 and 2 Timothy, Titus, in New International Biblical Commentary, ed. W.
Ward Gasque (Peabody, Massachusetts: Hendrickson Publishers, 1988), 20.
140
Paul J. Achtemeier, Joel B. Green, and Marianne Meye Thompson, Introducing the New
Testament: Its Literature and Theology (Grand Rapids, Michigan; Cambridge, UK: William B.
Eerdmans Publishing Company, 2001), 447.
141
I. Howard Marshall, New Testament Theology: Many Witnesses, One Gospel (Downers Grove,
Illinois: IVP Academic, 2004), 415.
142
Ibid., 415.
143
Köstenberger, Kellum, and Quarles, The Cradle, the Cross, and the Crown, 716.
144
Ibid., 717.

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The central claim or primary theme of the Pastoral Epistles states that God calls
His faithful servants into various roles and giftings of divine service within the
ecclesiastical order of the New Testament Church. The secondary themes of these
four epistles support the primary theme by giving specific instructions on the
various aspects of ecclesiastical order of the Church. Therefore, the Pastoral
Epistles have distinctive, secondary themes that support their shared primary-
foundational theme of divine service. The secondary themes of the Pastoral
Epistles reveal that the New Testament believer is called to fulfill his/her role of
divine service within the ecclesiastical order that God has established through the
five-fold ministry gifts of the apostle, prophet, evangelist, teacher, and pastor.
These books provide four witnesses for church order and discipline, each stressing
a distinct aspect of ecclesiastical order within the offices of the five-fold
ministries. These secondary themes are recognized as Paul delivers instructs to
Timothy, Titus, and Philemon on how to establish the order and conduct within the
local New Testament churches. For example, under his apostolic authority Paul
writes the epistle of 1 Timothy with reflections of the prophetic office, 2 Timothy
that of the evangelistic office, Titus of the teacher, and Philemon of the pastor.
Although these men to whom Paul wrote were not walking in all of these offices,
the apostle does establish in these four epistles the important roles that the five-
fold ministry plays in the establishment and growth of the New Testament Church.
While we have internal evidence that Timothy was an evangelist, and Philemon
was probably a pastor, these four epistles reveal the specific duties of these four
offices of the New Testament Church.

Modern, biblical scholarship recognizes the secondary theme of the Pastoral

Epistles as the establishment of church order and its leadership. For example,
Louis Berkhof recognizes the fact that these epistles address various offices of the
Church when saying that they emphasize “the external organization of the
churches, and the particular type of ecclesiastical polity which they reflect,” and
that they “lay stress on church government.” 145 Thus, a New Testament Church is
able to operate in her full authority when the five-fold ministry gifts are able to
minister and establish order. Those denominations that deny the modern day
operation of the apostle, prophet, evangelist, pastor, or teacher hinder the work of
God that He had destined to accomplish through His Church.

The Epistle of 1 Timothy: The Role of the Prophet is to Instruct the Church
Through Exhortation and Prophecy. The role of the New Testament prophet is to
instruct the church congregation through prophecy and exhortation. The prophet
must serve as a clean vessel of the Lord in order to speak into the lives of others,
as Paul concludes his epistle to Timothy by saying, “But thou, O man of God, flee
these things; and follow after righteousness, godliness, faith, love, patience,
meekness. Fight the good fight of faith, lay hold on eternal life, whereunto thou art

145
Louis Berkhof, New Testament Introduction (Grand Rapids, Michigan: Eerdmans-Sevensma
Co., 1915) 241.

76
also called, and hast professed a good profession before many witnesses.” (1 Tim
6:11-12) Therefore, Carson, Moo, and Morris pick up on the emphasis of the
obedience of Timothy and those under him by saying, “The emphasis [of 1
Timothy] is on character and conduct . . . The strong emphasis on character in this
letter is of the greatest importance,” adding that the Church has missed this
emphasis. 146 The prophetic emphasis of this epistle is reflected in 1 Timothy 1:18,
“This charge I commit unto thee, son Timothy, according to the prophecies which
went before on thee, that thou by them mightest war a good warfare.” Paul’s next
statement reflects the need for the prophet to live a godly lifestyle by saying,
“Holding faith, and a good conscience.” (1 Tim1:19) The prophet must be able to
draw near to the Lord with a good conscience and a pure life in order to have a
clear communication with Him, as we read in Hebrews 10:22, “Let us draw near
with a true heart in full assurance of faith, having our hearts sprinkled from an evil
conscience, and our bodies washed with pure water.”

The prophet Elijah ministered during the ninth century B.C. He tells us that there
were prophets in Israel as well as a number of altars to the Lord God of Israel
during his time. We read about a group of prophets in Israel as early as the time of
Samuel and King Saul (1 Sam 10:5-13). Samuel seems to have been the leader of
these prophets (1 Sam 19:20). This group of prophets continued throughout the
times of Elijah (1 Kings 18:4, 13; 20:35, 41; 22:6-2, 2 Kings 2:1-15) as well as
King Josiah (2 Kings 23:2) and thereafter (2 Kings 24:2) until the destruction of
Jerusalem by King Nebuchadnezzar (Jer 26:7). We find examples of how the kings
of Israel and Judah sought the prophets in order to find direction from the Lord, as
in the life of King Saul (1 Sam 28:6) and King Jehoshaphat (1 Kings 22:1-29, 2
Chron 18:1-28). However, it becomes obvious from following the history of this
school of prophets that they became corrupted by the time of Jeremiah, seeking to
please man rather than God (Jer 2:8). After the Jews returned from Babylonian
captivity, the Lord instructs Nehemiah to appoint prophets to teach the people,
which reveals their primary role for Israel (Neh 6:7; 9:32). Thus, the office and
ministry of the Old Testament prophet was approved by God to both teach the
people as well as deliver divine oracles to them.

With his life in clear communication with the Lord, the prophet’s primary
emphasis is to exhort the Church rather than to prophecy. In one of his divine
visitations with the Lord Jesus Christ, the Lord spoke to Kenneth Hagin saying,
“The office of the prophet in the Old Testament consisted more of foretelling,
whereas the office of the prophet under the New Covenant consists more of
forthtelling. However, God may occasionally use New Testament prophets to

146
D. A. Carson, Douglas J. Moo, and Leon Morris, Introduction to the New Testament (Grand
Rapids, Michigan: Zondervan Publishing House, 1992), 1 Timothy: The Contribution of 1 Timothy, E-
book.

77
foretell future events, too, through the word of wisdom.” 147 Walter Kaiser says the
same thing, “Too often the prophets are thought of mainly as predictors of the
future. But the truth is that they were mainly forthtellers, for they spoke forth the
word of God over against the rising tide of idolatry, apostasy, and sin of the nation.
The forthtelling types of messages occupy well over two-thirds of their books;
only one-third is devoted to any type of prediction of the future—foretelling.”148
We see the apostle Paul charging Timothy in this first epistle to set the church in
order by giving these believers instructions concerning their church duties while
living a godly lifestyle. Not one time does Paul tell Timothy to prophecy, although
he bases his charges to Timothy upon prophetic utterances given on earlier
occasions.

Now, the prophetic voice will play a role in assigning or confirming believers to
particular offices of the church. It is important to note that the prophetic voice is
established within a church congregation through the prayer ministry, as Paul
instructs Timothy in 2:1-8. For example, my home church, Calvary Cathedral in
Fort Worth, Texas, under Pastor Bob Nichols, began a 24-hour a day prayer
ministry in 1995 before launching me out into the mission field through prayer and
prophecy in 1997. Thus, it has been my experience that the appointment of bishops
and deacons in 3:1-13 should include prayer, prophecy, and the laying on of hands,
which we see taking place in Acts 13:1-3 when Paul and Barnabas were sent out as
apostles to the Gentiles. Timothy was set apart for the ministry and gifts were
imparted to him through prophetic utterances, as we read in 1 Timothy 1:18, “This
charge I commit unto thee, son Timothy, according to the prophecies which went
before on thee, that thou by them mightest war a good warfare.” 1 Timothy 4:14,
“Neglect not the gift that is in thee, which was given thee by prophecy, with the
laying on of the hands of the presbytery.” Thus, the prophetic voice must prophesy
in order to place men and women in their respective offices.

The Epistle of 2 Timothy: The Role of the Evangelist is to Evangelize the Lost and
Edify the Church by Preaching the Gospel. The apostle Paul’s second epistle to
Timothy reflects the role of the evangelist, whose duty is to gather souls into the
Kingdom of Heaven through the proclamation of the Gospel of Jesus Christ and to
edify the Church through exhortations. The evangelist calls the sinners to salvation
and exhorts the believers to remain true to the faith. For young Timothy, this
second epistle was a charge to fulfill his personal calling as an evangelist, in which
he was told to handle the Word of God properly and to deliver it to faithful men
who would in turn hand it down faithfully for generations to come. We find two
key verses stating this theme, which are found in 2 Timothy 2:15, “Study to shew
thyself approved unto God, a workman that needeth not to be ashamed, rightly

147
Kenneth Hagin, He Gave Gifts Unto Men: A Biblical Perspective of Apostles, Prophets, and
Pastors (Tulsa, Oklahoma: Faith Library Publications, c1992, 1993), 152.
148
Walter C. Kaiser, Jr. Preaching and teaching from the Old Testament: a guide for the church
(Grand Rapids, MI: Baker Academic, 2003), 111, Logos.

78
dividing the word of truth,” and in 2 Timothy 4:2, “Preach the word; be instant in
season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine.”
Paul knew that Timothy would need to endure hardships in order to fulfill his
divine calling, so he makes three references to his need to do so (2 Tim 1:8; 2:3;
4:5). In addition, Paul weaves within his final charge to Timothy some words of
encouragement because he knows that the task is hard. It is not easy to proclaim
the uncompromising Word of God to a depraved generation and to those within the
Church who oppose sound doctrine. Paul knew the difficulty of the task, for he had
experienced much opposition from the Jews in the synagogues as well as the pagan
Gentiles during his missionary work. Paul tells Timothy to endure this hardness
like a good soldier, to follow the rules that he has laid down like a good athlete,
and to expect a wonderful harvest like a farmer. Thus, the epistle of 2 Timothy
reflects the office of the evangelist, whose duty is to preach the uncompromising
Word of God concerning faith in Christ Jesus and eternal judgment for all
mankind.

Biblical scholarship recognizes the office of the evangelist with its preaching
emphasis in the epistle of 2 Timothy. For example, Calvin says, “The chief point
on which it turns is to confirm Timothy, both in the faith of the gospel, and in the
pure and constant preaching of it.” 149 John Gill says, “In this chapter [2 Timothy 1]
. . . the apostle . . . exhorts him to various things relating to his office, as a preacher
of the Gospel.” 150 Benjamin Bacon notices the evangelist emphasis when he draws
his summary of 2 Timothy to a conclusion by saying, “Timothy, accordingly, must
be a faithful preacher, evangelist, and successor to Paul, whose martyrdom is
immediately at hand.” 151 Allen and Grensted place emphasis upon the ministry of
the evangelist in this epistle when they say, “St. Paul’s career as an evangelist was
closing . . . Who would set forth the pattern of sound words (i. 13) when he was
gone . . . Viewed from this standpoint, the letter [of 2 Timothy] is an appeal to
Timothy to summon up all his strength for the work of teaching the Gospel, as St.
Paul had taught it, in the face of increasing apostasy and increasing persecution . . .
And so he closes with words that sum up the general drift of the letter: ‘Suffer
hardship, do the work of an evangelist, fulfil thy ministry. For I am already being
offered.’(iv. 5, 6).” 152 Alastair Campbell says that “the work of an evangelist sums
up the preaching and teaching activity” described within key passages of the
epistle of 2 Timothy. 153 Marshall says this epistle is “marked” with the “element of

149
Calvin, Commentaries on the Epistles to Timothy, Titus, and Philemon, 179.
150
John Gill, “The Second Epistle of Paul the Apostle to Timothy,” in An Exposition of the New
Testament, vol. 3 (Philadelphia, Pennsylvania: William W. Woodward, 1811), 320.
151
Benjamin Wisner Bacon, Introduction to the New Testament, in New Testament Handbooks, ed.
Shailer Mathews (New York; London: The MacMillan Company; MacMillan and Co., Ltd., 1900), 131.
152
Willoughby C. Allen and L. W. Grensted, Introduction to the Books of the New Testament
(Edinburgh: T. & T. Clark, 1913), 204-205.
153
Alastair Campbell, “Do the Work of an Evangelist,” The EvQ 64.2 (1992): 124.

79
personal exhortation.” 154 Such exhortation often involves the passion and emotion
of preaching to unbelievers and encouraging believers through an evangelistic
style of preaching.

A modern example of the passion and work of an evangelist is demonstrated in the

life of Reinhard Bonnke. On sixth June 2012, I sat in the VIP lounge at Entebbe
airport with a team of local, Uganda pastors to welcome Evangelist Reinhard
Bonnke to Uganda. As he waited for clearance from the immigration office and his
luggage, we made casual conversation with one another. Soon after we were
seated, one pastor asked Bonnke about one of his crusades that took place in the
past. He has been relatively quiet up to this point, but as he began to talk about
souls, he began to almost boil inside with the anointing as he recalled the
preaching the Gospel in this crusade. I then sensed the anointing that this great
evangelist carried each day as he was being driven by the Holy Spirit to take the
Gospel to the nations of Africa. It was more than sensing the leadership of God, as
we do in our daily lives. This was a man trying to contain a force within him that
was greater than himself, which force was the fullness of the Holy Spirit. Many
young people with a calling in their lives also feel a driving force, which is the
Holy Spirit within them, moving them to separate from worldly activities and
devote themselves to prayer and sanctification for a period in their life. On this trip
to Uganda Bonnke also spoke to the pastors at a conference to exhort them in the
faith. At this conference I sat and watched the same anointing swell up in him
when he stood up to address the room full of pastors. Bonnke’s two-fold approach
with an evangelistic crusade and also ministry to the local pastors shows the dual
role of the evangelist both without the Church and within. This two-fold emphasis
is reflected in the epistle of 2 Timothy.

Titus: The Role of the Teacher is to Ground and Establish the Church through the
Teaching of God’s Word. The apostle Paul’s epistle to Titus reflects the role of the
teacher, whose duty is to ground and establish the Church through the teaching of
God’s Word. In Paul’s charge to Titus, he asks this young man to establish sound
doctrine in the minds of the congregation. This sound doctrine grounds them in
their spiritual journey to persevere amidst opposition. They must understand that
they are His chosen people, who serve the Lord in expectation of His Second
Coming. Literary evidence for this theme is seen in the fact that there are many
references to the teaching of “sound doctrine” in the book of Titus (Titus 1:9, 13;
2:1, 2, 8), with the word ὑγιαίνω “to be correct” being used four times in this
epistle, and the word ὑγιής “correct” used once. Thus, the epistle of Titus provides
instructions on the importance of establishing correct or sound Church doctrines
within the local church.

Biblical scholarship recognizes the emphasis on the office of the teacher in the
epistle of Titus. For example, Marshall says, “The main concerns of the letter [to

154
Marshall, New Testament Theology, 407.

80
Titus] are the appointment of godly leaders, teaching the members of the church
what is involved in Christian living, and encouraging people to concentrate on
serious Christian living instead of futile arguments.” 155 Thus, he views teaching
the member of the church as one of three major themes. Marshall then says, “Large
sections of Titus, for example, are primarily concerned with ecclesiastical
instructions and moral teaching to be passed on to the congregations (Titus 1:5-16;
2:1-10, 15; 3:1-2, 9-15), but they are either built upon a theological introduction
(Titus 1:1-4) or are backed up by theology (Titus 2:11-14; 3:4-8).” 156 Linda
Belleville says, “Titus’s job included choosing and training church leaders (Titus
1:5–9), teaching God’s people what the Christian life and witness entails (Titus
2:1–10; 3:1–2, 14), and silencing false teaching (Titus 1:10–16; 3:9–11).” 157

Philemon: The Role of the Pastor is to Guard and Tend the Church by Refreshing
the Saints. The apostle Paul’s epistle to Philemon reflects the role of the pastor,
whose duty is to guard and tend the Church by protecting, shepherding, and
refreshing the saints (Phlm 7, 20). In the epistle of Philemon, we learn that the
equipping of the Church is done most effectively through love and unity of the
believers under the leadership of a Spirit-led pastor. Paul exhorts a church leader
called Philemon to continue serving as an example of faith and love in his conduct
by refreshing the saints, and in particular, by receiving back his runaway slave
Onesimus as a brother in Christ. Thus, the epistle of Philemon reflects the office of
the pastor as he tends the flock of God.

In support of this secondary theme of the epistle of Philemon, Matthew Henry

believes that Philemon served a pastoral role in the church with Archippus as his
co-pastor. 158 Mary Ann Getty describes the contents of this epistle as “pastoral
comments.” She also says, “The idea of faith-sharing introduced in v. 6, is the
main theme of the letter from which Paul will draw pastoral guidelines to help
Philemon make a christian decision regarding Onesimus.” 159 Puskas and Robbins
describe the epistle of Philemon as “personal/pastoral.” 160

155
Ibid., 401.
156
Ibid., 407.
157
Linda Belleville, 1 Timothy, in Cornerstone Biblical Commentary: 1 Timothy, 2 Timothy, Titus,
Hebrews, vol. 17, ed. Philip W. Comfort (Carol Stream, Illinois: Tyndale House Publishers, 2009), 10,
Logos.
158
Matthew Henry, “An Exposition, with Practical Observations, of the Epistle of St. Paul to
Philemon,” in Matthew Henry’s Commentary on the Whole Bible: Complete and Unabridged in One
Volume (Peabody: Hendrickson, 1994), 2376, Logos.
159
Mary Ann Getty, Philippians and Philemon, in New Testament Message: A Biblical-
Theological Commentary, vol. 14, eds. Wilfrid Harrington and Donald Senior (Wilmington, Delaware:
Michael Glazier, Inc., 1980), 82, 83.
160
Charles B. Puskas and C. Michael Robbins, An Introduction to the New Testament, second
edition (Cambridge: The Lutterworth Press, 2011), 135.

81
Summary. The secondary themes of the New Testament Epistles are reflected often
in the open verses or passages, and sometimes in the closing verses. 161 We see
these themes reflected in the opening verses of the Pastoral Epistles. For example,
the New Testament prophet declares God’s plan of redemption for mankind and
the believer’s need to participate in this great plan based upon his hope in Christ
Jesus, as we see reflected in 1 Timothy 1:1, “Paul, an apostle of Jesus Christ by the
commandment of God our Saviour, and Lord Jesus Christ, which is our hope.” The
New Testament evangelist preaches the promise of eternal life through faith in
Christ Jesus, as we see reflected in 2 Timothy 1:1, “Paul, an apostle of Jesus Christ
by the will of God, according to the promise of life which is in Christ Jesus.” The
New Testament teacher reveals the faith of God’s elect through the knowledge of
the truth, which is according to godliness and man’s only hope of eternal life, as
we see reflected in Titus 1:1, “Paul, a servant of God, and an apostle of Jesus
Christ, according to the faith of God's elect, and the acknowledging of the truth
which is after godliness.” The New Testament pastor serves as a bond-servant of
Christ Jesus as he tends God’s beloved fellow-workers, as we see reflected in
Philemon 1:1, “Paul, a prisoner of Jesus Christ, and Timothy our brother, unto
Philemon our dearly beloved, and fellowlabourer.” The apostle Paul summed up
the overarching purpose the five-fold ministry in his epistle to the church in
Ephesus by saying, “And he gave some, apostles; and some, prophets; and some,
evangelists; and some, pastors and teachers; For the perfecting of the saints, for the
work of the ministry, for the edifying of the body of Christ; Till we all come in the
unity of the faith, and of the knowledge of the Son of God, unto a perfect man,
unto the measure of the stature of the fulness of Christ.” (Eph 4:11-13) The
Pastoral Epistles collectively explain how the five-fold ministry accomplishes the
goal of building the kingdom of Heaven upon earth through the edification of the
body of Christ.

C. The Third Theme of the Pastoral Epistles (Imperative): The New Testament
Believer Lives the Crucified Life by Serving the Lord under the Five-Fold
Ministry Leadership of the Local Church. The third theme of each book of the
New Testament involves a call for God’s children to apply the central truth and its
supporting claims to his/her Christian life. This is a call to a lifestyle of crucifying
the flesh and taking up one’s cross daily to follow Jesus. Every child of God has
been predestined to be conformed to the image of Jesus Christ (Rom 8:29), and
every child of God faces challenges in the pursuit of his Christian journey. For
example, the over-arching imperative theme of the Old Testament is God’s
command for His children to serve Him with all of their heart, mind, and strength,
as well as to love their neighbour as themselves (Deut 6:4-5). The imperative

161
Taking his cue from Paul Schubert’s study, John Knox says that the thanksgiving verses
following the salutations in the Pauline epistles serve as “the overture in which each of the major
themes, which will later be heard in their exact context, is given an anticipatory presentation.” See John
Knox, Philemon Among the Letters of Paul: A New View of its Place and Importance (Chicago;
Illinois: The University of Chicago Press, 1935), 4; see also Paul Schubert, Form and Function of the
Pauline Thanksgivings (Berlin: Verlag von Alfred Töpelmann, 1939.

82
theme of the Gospels-Acts is to believe in the Lord Jesus Christ as the Messiah, the
Son of God. However, the imperatives themes of the New Testament epistles are
woven together to guide a Christian along a spiritual journey of sanctification and
spiritual maturity to be conformed to the image of Jesus in preparation for Heaven,
which involve indoctrination, divine service, and perseverance in order to reach
our glorification in eternity.

The child of God cannot fulfill his/her divine destiny of being conformed into the
image of Jesus without yielding himself to the lordship of Christ and following the
plan of redemption that God avails to every human being. The apostle Paul
describes this four-fold, redemptive path in Romans 8:29-20 as predestination,
calling, justification, and glorification. The phase of justification can be further
subdivided into regeneration, indoctrination, divine service, and perseverance.
Every book of the Holy Bible follows a literary structure that allows either (1) the
three-fold scheme of Father, Son, and Holy Spirit: (2) the scheme of spirit, soul,
and body of man; or (3) the scheme of predestination, calling, justification
(regeneration, indoctrination, divine service, and perseverance), and glorification.
Although each individual believer will follow a unique, spiritual journey in life,
the path is the same in principle for every believer since it follows the same divine
pattern described above. This allows us to superimpose these three primary,
thematic schemes upon each book of the Holy Scriptures in order to vividly see its
imperative theme.

The imperative theme of the Pastoral Epistles declares that the New Testament
believer lives the crucified life by serving the Lord through the duties of the five-
fold ministry leadership of the local church. The apostle Paul charged Timothy,
Titus, and Philemon to fulfill their divine callings by setting the local churches in
order according to his apostolic instructions. The imperative themes of these books
state that God’s servants fulfill their divine callings through the instructions that
the apostle Paul laid down in these epistles. These epistles call for a life of
crucifying the flesh and taking up one’s Cross daily to follow Him, since we have
been predestined to be conformed to the image of God’s Son (Rom 8:29). As we
become servants of Jesus Christ, we are to live a crucified life daily through
obedience to the divine calling given in these epistles. J. Vernon McGee
recognizes the important of the imperative themes of the Pastoral Epistles by
saying that Paul is not placing emphasis upon the type of church government in
these epistles as much as he is focusing upon the character of those involved in
leadership; for without godly leadership no form of church government will
work. 162

The Epistle of 1 Timothy: The Prophet Instructs the Church through Prophesy and
Exhortation so that Members Faithfully Walk in Their Individual Gifts and

162
J. Vernon McGee, “The First Epistle to Timothy,” in Thru the Bible With J. Vernon McGee,
vol. 5 (Nashville: Thomas Nelson Pub., 1998), 425-426, Logos.

83
Callings. The apostle Paul’s first epistle to Timothy reflects the role of the prophet,
who is to instruct and exhort the Church so that individuals find and fulfill their
divine callings in serving the Lord Jesus Christ. As such, this epistle provides
instructions concerning the structure of the offices and ministries of the local
church so that believers or laity can serve the Lord within its ecclesiastical
structure. The apostle Paul based his entire charge to young Timothy upon the
prophecies given to him earlier in his ministry so that he would anchor his soul to
his divine calling and fulfill his office amidst opposition (1 Tim 1:18). In
obedience to these prophecies, he is to establish within the church guidelines for
prayer (1 Tim 2:1-15) as well as the guidelines for the qualifications of the offices
of a bishop and deacon (1 Tim 3:1-16). The prophetic voice speaks again in this
epistle to warn Timothy of apostasy and heresies coming against the Church (1
Tim 4:1-5) so that he instructs the brethren in sound doctrine and godliness (1 Tim
4:6-16). Paul re-emphasizes within this same passage the guidance of the prophetic
voice that originally imparted the spiritual gifts into Timothy as his motive for
carrying out these duties (1 Tim 4:14). Paul instructs Timothy on how to establish
guidelines among the laity so that they can develop their spiritual gifts and fulfill
their divine callings within the structure of the church (1 Tim 5:1-6:19). The
prophetic voice is revealed in this passage when Paul cautions Timothy not to lay
hands upon anyone quickly (1 Tim 5:22), which ordination services are
accompanied often by the prophetic voice. Paul concludes this epistle with a third
and final reminder to Timothy of the prophetic voice by saying, “O Timothy,
guard what was committed to your trust.” (1 Tim 6:20-21) Timothy’s gifts and
callings entrusted to him came through the prophetic voice, which also came to
Paul and Barnabas in Acts 13:1-3, “Now there were in the church that was at
Antioch certain prophets and teachers; as Barnabas, and Simeon that was called
Niger, and Lucius of Cyrene, and Manaen, which had been brought up with Herod
the tetrarch, and Saul. As they ministered to the Lord, and fasted, the Holy Ghost
said, Separate me Barnabas and Saul for the work whereunto I have called them.
And when they had fasted and prayed, and laid their hands on them, they sent them
away.” Thus, the role of the prophet is to guide believers through prophetic
confirmation into their respective roles within the body of Christ and to impart the
spiritual gifts necessary to fulfill these divine callings. 163 This epistle’s emphasis
on spiritual guidance for believers into their respective roles in the church is
reflected by Achtemeier, Green, and Thompson, who say, “On the whole, the letter
[of 1 Timothy] gives the impression of a kind of pastoral letter to all who sought
advice on the role of members and officers of the Christian community as it sought
to make its way in the Greco-Roman world of the late first century.” 164

163
Oosterzee describes the emphasis of 2 Timothy as “the apostolic-prophetic testament of the
great Apostle of the Gentiles.” However, this description best fits the epistle of 1 Timothy, while the
work of the evangelist is best reflected in 2 Timothy. See Oosterzee, The Two Epistles of Paul to
Timothy, 2.
164
Achtemeier, Green, and Thompson, Introducing the New Testament: Its Literature and
Theology, 453.

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The prophetic voice accompanies those who are pursuing their callings by
encouraging them to remain faithful, as Paul does to young Timothy in this first
epistle. We see the prophetic voice accompanied with the laying on of hands in
Acts 13:1-3 when the church at Antioch sent Paul and Barnabas on their first
missionary journey. As a modern example of the role of the prophetic voice, I was
sent into the mission field through the prophetic voice while serving my pastor in a
local congregation. Years earlier, I had given my life to Christ Jesus after
graduating from college. I then enrolled in seminary because of a desire to learn
God’s Word. I spent many years serving in my local church in the ministry of
helps. In 1997 Bob Nichols my pastor called me into his office with his associate
named Dale Gentry, who walked in the office of a prophet, to discuss a ministry
opportunity in Africa. My pastor called me because Dale Gentry had a vision of
me as the candidate for this position. I accepted their invitation to the mission
field, having also had four dreams in the prior weeks of being interviewed by them
both. Thus, my wife Menchu and I were sent out as missionaries through the
prophetic voice that came through our local pastor’s leadership. The epistle of 1
Timothy reflects the office of the prophet as he guides believers through prophetic
confirmation into their divine callings.

The Epistle of 2 Timothy: The Evangelist Preaches the Gospel by Patiently

Reproving, Rebuking, and Exhorting Others. The crucified life of 2 Timothy
requires God’s servants to preach the uncompromising Word of God amidst
opposition, as Paul concludes his epistle to Timothy by saying, “Preach the word;
be instant in season, out of season; reprove, rebuke, exhort with all longsuffering
and doctrine.” (2 Tim 4:2) Carson, Moo, and Morris sum up the message that Paul
asks Timothy to preach, saying, “The foundation of all Christian life is what God
has already done, and Paul makes it clear that all that Christians are asked to do is
to live out the consequences of God’s saving act.” 165

The Epistle of Titus: The Teacher Grounds the Church by Teaching Sound
Doctrine, Exhorting Others to Good Works, and Rebuking Those Resist the Truth.
Our crucified lifestyle in the epistle of Titus is manifested as God’s servant fulfill
the office of a teacher; for in this epistle Paul emphasizes the teaching ministry,
and even refers to Apollos, whose ministry seems to be that of a teacher, according
to 1 Corinthians 3:6, “I have planted, Apollos watered; but God gave the increase.”
Carson, Moo, and Morris sum up the imperative theme of the epistle of Titus,
saying, “This letter makes it clear that the strength and the nature of the opposition
make no difference: Christian teachers are to press on with their task of
evangelism and of leading the converts into a lifestyle that brings glory to God.”166

165
Carson, 2 Timothy: The Contribution of 2 Timothy.
166
Ibid., Titus: The Contribution of Titus.

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The Epistle of Philemon: The Pastor Refreshes the Saints by Receiving Those
Believers whom God has Entrusted into His Care. Our crucified lifestyle in the
epistle of Philemon is manifested as God’s servant fulfills the office of a church
elder, bishop, or pastor. The role of the pastor is to protect and tend the flock that
God has entrusted into his care by receiving them in love and strengthening them.
Unlike itinerant ministers of the Gospel, the pastor lives with his flock, so he
knows their flaws and failures. Therefore, his role is to accept each member as
Christ has accepted him despite their flaws. Philemon faced a great test by his
willingness to obey and serve the Lord in bringing unity within the local church by
receiving back a runaway slave called Onesimus as a brother in Christ. Paul’s
message to Philemon could be summarized in 1 Timothy 6:1-2, in which he tells
the master and the slave to honor one another, saying, “Let as many servants as are
under the yoke count their own masters worthy of all honour, that the name of God
and his doctrine be not blasphemed. And they that have believing masters, let them
not despise them, because they are brethren; but rather do them service, because
they are faithful and beloved, partakers of the benefit. These things teach and
exhort.”
Biblical scholarship recognizes Philemon’s imperative theme of God’s leaders
working towards love and unity within a local congregation by receiving those
believers whom God has entrusted into his pastoral care. Christopher Wordsworth
says this epistle addresses the issue of slavery “by teaching the doctrine of
universal fellow-membership, and of universal brotherhood.”167 Alexander
Maclaren expresses this imperative theme by saying, “The Epistle then is valuable,
as showing in a concrete instance how the Christian life, in its attitude to others,
and especially to those who have injured us, is all modelled upon God’s forgiving
love to us.”168 Stephen Harris says, “Philemon shows Paul accepting the Greco-
Roman institution of slavery while simultaneously stressing that Christians of all
social classes are intimately related in love.” 169 Carson, Moo, and Morris say,
“This little letter does not expound major doctrinal themes, but it has something
important to say in the realm of personal relationships . . . Paul is saying something
of permanent significance about the way Christians live in the society of which
they are members.” 170 Marshall makes a similar statement, saying, “The main
theological significance of this letter lies in the fact that the whole of the appeal to
Philemon is based upon the gospel and the fellowship that results from it.”171

167
Christopher Wordsworth, “The Epistle to Philemon,” in The New Testament of our Lord and
Saviour Jesus Christ, in the Original Greek: with Introductions and Notes, vol. 2 (London; Oxford;
Cambridge: Rivingtons, 1867), 332.
168
Alexander Maclaren, Colossians and Philemon, in The Expositor’s Bible, ed. William R. Nicoll
(London: Hodder and Stoughton, 1902), 418.
169
Stephen L. Harris, The New Testament: A Student’s Introduction (Mountain View, California:
Mayfield Publishing Company, 1988), 237.
170
Carson, Philemon: The Contribution of Philemon.
171
Marshall, New Testament Theology, 362.

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Köstengerger, Kellum, and Quarles summarize the theme of Philemon as “Love
and reconciliation in the body of Christ.” 172

The third, imperative theme of the epistle of Philemon places a responsibility upon
the reader to respond in obedience to its divine call. For example, Handley Moule
emphasizes the believer’s obedience to Christian service by saying, “Dig in the
Bible where you will, only dig deep enough, and you will find Do right at the
bottom. We have not to dig very deep for this in the Letter to Philemon.”173
Marshall makes a similar statement, saying, “Here, then, we have a theology of
Christian action that shows how an appeal can be based on the gospel and the
effect that it has in the lives of those who accept it.” 174

Conclusion of the Pastoral Epistles. Every child of God has been predestined to be
conformed to the image of Jesus Christ (Rom 8:29). The Pastoral Epistles
emphasize one aspect of this conformity through the crucified life of faith and
obedience in Him through various aspects of divine service. Every one of us has
been given unique gifts to serve the Lord and one another in the body of Christ.
These epistles provide the proper framework of ecclesiastical order in which to
operate our God-given gifts.
Philemon – The Role
to Guide the Church

Titus – The Role of

Role of the Prophet

Evangelist to Grow

Ground the Church

Guard the Church

1 Timothy – The

2 Timothy – The

of the Pastor to
the Teacher to
Role of the

Pastoral Epistles: Church Order &

Discipline
(The Role of the Apostle to Govern the
Church)

The Themes of the Pastoral Epistles

D. Conclusion. In conclusion, it is important to note that the Pastoral Epistles do

not establish Church doctrine, for this was laid down in the nine Pauline Church

172
Köstenberger, Kellum, and Quarles, The Cradle, the Cross, and the Crown, 701.
173
Handley C. G. Moule, Colossian and Philemon Studies: Lessons in Faith and Holiness
(London: Fleming H. Revell Company, n.d.), 313.
174
Marshall, New Testament Theology, 364.

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Epistles. These epistles may include doctrinal statements, but they do not establish
or add to it; for they are more practical and personal in nature. This lack of
doctrinal content has caused many scholars to assume that these epistles are not
Pauline. For example, Anthony Hanson, a proponent of today’s popular view of
deuteropauline authorship for the Pastoral Epistles, says, “He does not have any
doctrine of his own, but makes use of whatever comes to him in the sources which
he uses.” 175 This is because Paul is not trying to deliver a doctrinal message in the
Pastoral Epistles as he did to the seven churches, so he places his emphasis on the
issues at hand. For this reason, Kerr says, “This Epistle [1 Timothy], as well as the
others of the group, deals not so much with doctrine, although it emphasizes the
need of sound doctrine, as it does with matters that pertain to the organization and
government of the Church. In the earlier Epistles the doctrinal foundation is laid
for the Church; in these Epistles attention is paid rather to the superstructure.”176
Guthrie says, “They [the Pastoral Epistles] may lack the profound theological
grasp of some of the other New Testament Epistles, but they are not without their
theological gems.” 177 In other words, these epistles do contain doctrinal
statements, but not with the same emphasis of the nine Church Epistles. This is
because the Pastoral Epistles do not have a doctrinal purpose, but rather, an
ecclesiastical/pastoral message to individuals. Since the argument for
deuteropauline authorship of these epistles is based solely upon internal evidence,
such liberal scholarship is approaching this issue under the misguided assumption
that the Pastoral Epistles must be doctrinal in nature if they are truly Pauline in
origin. Thus, the grammatical and syntactical analysis of these scholars loses its
meaning at this point because the Pastoral Epistles are truly pastoral in nature
rather than doctrinal.

II. The Literary Structure

“After we have stated the book’s purpose [or theme], we must then mark out the
major literary sections that constitute the structure of the book. Usually there are
rhetorical devices that mark where a new section begins in the book.
However, when such rhetorical devices are not present, one must watch
for other markers. A change in subject matter, a change in pronouns,
or a change in aspects of the verbal action can all be telltale
signs that a new section has begun.” 178
(Walter Kaiser, Jr.)

The literary structure of the epistle of 2 Timothy is shaped by the thematic scheme
of theological framework of the book. It is important to note that the following

175
Anthony Tyrrell Hanson, The Pastoral Epistles, in New Century Bible, eds. Ronald E. Clements
and Matthew Black (Grand Rapids: Eerdmans, 1982), 38.
176
Kerr, An Introduction to the Study of the Books of the New Testament, 214.
177
Guthrie, The Pastoral Epistles: An Introduction and Commentary, 65.
178
Walter C. Kaiser, Jr., Preaching and Teaching from the Old Testament: A Guide for the Church
(Grand Rapids, Michigan: Baker Academic, 2003), 102-103, Logos.

88
proposed breakdown of this book of the Holy Scriptures was not necessarily
intended by the original author; but it is being used as a means of making the
interpretation easier. It is hoped that this summary and outline can identify the
underlying themes of the book, as well as the thematic schemes of its super,
macro, and micro-structures. Then, individual passages and verses can be
understood and properly interpreted in light of the main ideas of the immediate
sections and passages in which they are found.

This introductory material provides a systematic approach for identifying the

literary structure of the epistle of 2 Timothy by discussing two topics: (A)
Hermeneutical Principles for Identifying the Literary Structure of the Epistle of 2
Timothy, and (B) A Summary of the Epistle of 2 Timothy.

A. Hermeneutical Principles for Identifying the Literary Structure of the Epistle

of 2 Timothy There are six hermeneutical principles presented in the discussion
below used to identify the theological framework of the epistle of 2 Timothy. They
provide the keys for developing a theme-based approach to the Scriptures. Three
principles are general in nature for all books of the Bible, one is special to the New
Testament epistles, and two are special to the epistle of 2 Timothy. These six
principles are designed specifically for developing a theme-based approach to the
epistle of 2 Timothy to help bridge the theological gap between exegesis and
homiletics. These principles are tools used to identify thematic schemes within the
epistle of 2 Timothy at the super, macro, and micro-levels of its literary structure.

In order to propose a summary and outline of the epistle of 2 Timothy that reflects
its theological framework at the super, macro, and micro-levels, the six
hermeneutical principles discussed below are used to reveal distinct literary
devices that determine its structure. These literary devices reveal the book’s
structure so that each pericope can be tightly linked together within the overall
theological framework of the book. Here are the six hermeneutical principles
discussed at length.

The Theological Framework Shaping the Major Divisions and Individual Books of
the Holy Scriptures (Principles 1-3). The major divisions of the Holy Bible are
shaped by two principles entitled The Thematic Arrangement of the Holy
Scriptures and The Thematic Arrangement of the Major Divisions of the Holy
Scriptures. The individual books within the major divisions are shaped by a third
principle entitled A Three-Tiered Theological Framework of the Individual Books
of the Holy Scriptures.

1. The Thematic Arrangement of the Holy Scriptures. The first

hermeneutical principle towards developing a theme-based approach to the
epistle of 2 Timothy is general for all of the books of the Bible. This principle
proposes a thematic arrangement for Holy Scriptures using three thematic
schemes: (1) the three-fold scheme of the Trinity: the Father—Jesus the Son—

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the Holy Spirit, (2) the three-fold scheme of the tripartite man: spirit—soul—
body, and (3) the four-fold scheme of salvation (also known as the ordo
salutis): predestination—calling—justification—glorification. These thematic
schemes provide the theological framework for the major divisions of the
Bible as well as the individual books of the Bible at their macro and micro-
levels. (See Appendices 2 and 3)

In the Old Testament, the Pentateuch makes the primary claim that the Lord
God is the true and living God. The secondary, supporting theme is that man
was to love Him with all of his heart, mind, and strength, a claim found in
Deuteronomy 6:4-5. The historical books reflect the secondary theme of how
to love the Lord God with all of one’s strength; the books of poetry reflect the
secondary theme of how to love the Lord God with all of one’s heart; and the
prophetic books reflect the secondary theme of how to love the Lord God with
all of one’s mind.

The Pentateuch Central Claim (Deut 6:4-5)

Historical Books Love God with all one’s strength
Poetic Books Love God with all one’s heart
Prophetic Books Love God with all one’s mind

The Thematic Arrangement of the Old Testament

In the New Testament, the Gospels and Acts reflect the theme of justification
in its narrow sense of “regeneration”; the New Testament Epistles reflect the
theme of justification in its broad sense described as the believer’s
sanctification; and the book of Revelation reflects the Church’s glorification.
This hermeneutical principle uses the expanded form of the ordo salutis to
subdivide the theme of justification of the New Testament Epistles. The major
theme shared by the nine Church Epistles is “indoctrination”; the theme of the
four Pastoral Epistles is divine service; and the theme of the eight General
Epistles is the Perseverance of the Saints.

Predestination Genesis – The Creation Story

Calling Genesis – The Ten Genealogies
Justification Gospels and NT epistles
Regeneration Gospels and Acts
Indoctrination (Church Doctrine) Nine Church Epistles
Divine Service Pastoral Epistles-Philemon
Perseverance amidst persecutions Hebrews-James-1Peter
Perseverance against offenses 2Peter-1-2-3John-Jude
Glorification Revelation

The Thematic Arrangement of the New Testament

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 2. The Thematic Arrangement of the Major Divisions of the Holy
Scriptures. The second hermeneutical principle towards developing a theme-
based approach to the Scriptures is general for all books of the Bible. This
principle proposes that the books of each major division of the Holy
Scriptures not only share a common theme, but they have individual,
secondary themes that form a thematic arrangement within their specific
group or genre. The thematic arrangement of the secondary themes of the
Pastoral Epistles is based upon the ecclesiastical order of the New Testament
Church with her five-fold ministry gifts.

The primary theme of the three Pastoral Epistles and the epistle to Philemon
has been described as church government, ecclesiastical order, or perhaps
divine service, in which the Lord places His faithful servants into offices
within the body of Christ. In other words, the Pastoral Epistles address the
believer’s preparation for divine service in the Kingdom of God. Divine
service is accomplished within the framework of the ecclesiastical order of the
New Testament Church, which is based upon the five-fold ministry gifts of
apostle, prophet, evangelist, pastor, and teacher. Each of these four epistles
addresses various aspects of this ecclesiastical order as their secondary
themes, so that collectively they deliver the complete leadership and ministry
structure of the New Testament Church. The secondary theme of the Pastoral
Epistles states that God has established the ecclesiastical order of the New
Testament Church upon the five-fold ministry gifts.

The Epistle of 1 Timothy : The Role of the Prophet to Guide the Church
The Epistle of 2 Timothy: The Role of the Evangelist to Grow the
Church
The Epistle of Titus: The Role of the Teacher to Ground the Church
The Epistle of Philemon: The Role of the Pastor to Guard the Church

The Thematic Arrangement of the Pastoral Epistles

This thematic scheme of the five-fold ministry gifts is not unique to the
framework of the New Testament, for it is reflected in the Gospels and Acts as
well. Matthew reflects the office of the teacher, Mark the evangelist, Luke the
prophet, John the pastor, and the book of Acts the office of an apostle. 179

3. A Three-Tiered Thematic Framework Shaping the Super-Structures of

the Individual Books of the Holy Scriptures. The third hermeneutical
principle towards developing a theme-based approach to the Scriptures is
general for all books of the Bible. This principle proposes that a three-tiered

179
See Gary Everett, The Gospels of Matthew, Mark, Luke, and John, and The Book of Acts, in
Study Notes on the Holy Scriptures Using a Theme-Based Approach to Identify Literary Themes
(Bellingham, Washington: Faithlife, 2011). Logos.

91
 framework of themes shapes the super-structure of each individual book of the
Bible. The three tiers of themes and their functions are (1)
primary/foundational, (2) secondary/structural, and (3) tertiary/imperative.
The primary theme functions as the foundational theme shared by all books in
a major division of the Bible. The secondary theme provides the literary
structure of the book because it is used by the author to provide supporting
evidence for the primary claim of the foundational theme. The tertiary theme
functions as the imperative theme that calls the reader to respond to the
message of the book.

The primary theme of the four Pastoral Epistles and Philemon is divine
service. The secondary theme is the claim that God established the
ecclesiastical order of the New Testament Church upon the five-fold ministry
gifts. The epistle of 2 Timothy reflects the role of the evangelist, whose duty
is to evangelize the lost and edify the Church by preaching the Gospel. The
third, imperative theme of 2 Timothy calls the New Testament evangelist to
faithfully fulfill his duties with his individual gifts and callings.

Primary/Foundational Theme  Church Government

Secondary/Structural Theme  Equipping Church by Preaching
Third/Imperative Theme  Evangelize the Lost, Edify the Church

The Three-Tiered Theological Framework for the Epistle of 2 Timothy

This theme-based approach to the books of the Bible is crafted upon a three-
tiered framework that, when properly applied, offers the text-driven preacher a
specific, multi-faceted, predesigned, redemptive journey upon which to take
his congregation.

Literary Devices Shaping the Super-Structure of the Epistle of 2 Timothy

(Principle 4). The epistle of 2 Timothy contains literary devices that shape its
super-structure. This structure is shaped by the fourth hermeneutical principle
entitled The Epistolary Genre in Shaping the Super-Structure of the New
Testament Epistles.

4. The Epistolary Genre in Shaping the Super-Structure of the New

Testament Epistles (Reflection of the Primary Theme). The fourth
hermeneutical principle towards developing a theme-based approach to the
Scriptures is special to New Testament Epistles. Being epistolary as their
literary genre, these books generally open with a salutation from the author to
his recipients, followed by the main body of the epistle, closing with a
greeting and/or benediction. Here is the proposed super-structure of the epistle
of 2 Timothy:

The Salutation (Greeting) 1:1-2

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 The Main Body (Paul’s Charge to Preach the Word) 1:3-4:8
The Closing Charge 4:9-22

The Super-Structure for the Epistle of 2 Timothy

Literary Devices Shaping the Macro-Structure of the Epistle of 2 Timothy

(Principle 5). The epistle of 2 Timothy contains literary devices that shape its
macro-structure. This structure is shaped by the fifth hermeneutical principles
entitled The Divine Office of the Evangelist Scheme.

5. The Divine Office of the Evangelist Scheme Shaping the Macro-Structure

of the Epistle of 2 Timothy (Reflection of the Secondary Theme). The fifth
hermeneutical principle towards developing a theme-based approach to the
Scriptures is special to the epistle of 2 Timothy. This principle proposes that
this epistle’s macro-structure is framed by the divine role of the office of the
New Testament evangelist in preaching the Gospel of Jesus Christ. This role
establishes the Gospel of Jesus Christ in a church so that men might maintain
their hope of eternal life. This epistle reflects the spiritual journey of eternal
life through the thematic scheme of the ordo salutis scheme: predestination,
calling, justification, indoctrination, divine service, perseverance, and
glorification.

The macro-structure of the epistle of 2 Timothy is built around five

exhortations/charges to Timothy to establish the preaching of the Gospel of
Jesus Christ in the local congregations in hope of eternal life. He exhorts
Timothy to walk boldly in his gift (1:8-18), to entrust the Gospel to faithful
leaders (2:1-14), to sanctify his life as a vessel and servant of the Lord (2:15-
26), and to persevere in wicked times (3:1-17), all in order to preach the
Gospel in hope of eternal life for this who receive him (4:1-8).

1. The Salutation/Greeting 1:1-2

2. Paul’s Charge to Timothy to Preach the Word 1:3-4:8

a) Paul’s Thanksgiving for Timothy’s Faith 1:3-7
b) Paul Exhorts Timothy to Walk Boldly in His Gift 1:8-18
c) Paul Exhorts Timothy to Entrust the Word to Leaders 2:1-14
d) Paul Exhorts Timothy to a Life of Sanctification 2:15-26
e) Paul Exhorts Timothy to Persevere amidst Wickedness 3:1-17
f) Paul’s Primary Charge to Timothy: Preach the Word 4:1-8

3. Closing Remarks 4:9-22

The Macro-Structure for the Epistle of 2 Timothy

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Literary Devices Shaping the Micro-Structure of the Epistle of 2 Timothy
(Principle 6). The epistle of 2 Timothy contains literary devices that shape its
micro-structure. This structure is shaped by the sixth hermeneutical principles
entitled Paul’s Charge to Timothy Scheme.

6. Paul’s Charge/Example/Basis to Timothy Scheme Shaping the Micro-

Structure of the Epistle of 2 Timothy (Reflection of the Imperative Theme).
The sixth hermeneutical principle towards developing a theme-based approach
to the Scriptures is special to the epistle of 2 Timothy. This principle proposes
that this epistle’s micro-structure is framed by a series of five
exhortations/charges given to Timothy as a New Testament evangelist in
preaching the Gospel of Jesus Christ. Each of these exhortations/charges have
a similar three-fold structure as Paul gives Timothy three aspects each
message. He delivers the exhortation/charge, he gives himself as an example
of one who has faithfully executed his divine office, and he gives him the
basis for the exhortation/charge. 180

1. The Salutation/Greeting 1:1-2

2. Paul’s Charge to Timothy to Preach the Word 1:3-4:8

a) Paul’s Thanksgiving to God for Timothy’s Inheritance of Faith 1:3-5
b) Paul Exhorts Timothy to Boldness in His Gift amidst Hardships 1:6-18
(Based upon the Indwelling of the Holy Spirit)
(1) Paul Exhorts Timothy to Stir Up His Gift 1:6-7
(2) Paul’s Example of Boldness amidst Persecutions 1:8-12
(3) Paul Bases His Exhortation on the Indwelling Spirit 1:13-18
(a) Paul’s Exhortation to Faithfulness to His Calling 1:13-14
(b) Paul’s Examples of Unfaithfulness and Faithfulness 1:15-18
c) Paul Exhorts Timothy to Entrust the Word to Leaders 2:1-14
(Based upon the Eternal Life that is Inherent in God’s Word)
(1) Paul Exhorts Timothy to Entrust the Gospel Others 2:1-7
(2) Paul’s Example of Endurance as a Preacher of the Gospel 2:8-10
(3) Paul Bases His Exhortation on the Integrity of God’s Word 2:11-14
d) Paul Exhorts Timothy to a Lifestyle of Sanctification 2:15-26
(Based upon His Role as a Servant of God)
(1) Paul Exhorts Timothy to Seek His Approval from God 2:15-16
(2) Paul’s Example of Failed Servants of God 2:17-19
(3) Paul Bases His Exhortation on the Role of God’s Servant 2:20-26
e) Paul Exhorts Timothy to Persevere amidst Wicked Times 3:1-17
(Based upon God’s Providential Care for His Servants)

180
Philip Towner recognizes the alternating structure of command and illustration/example in this
epistle, saying, “The structure of the charge, though more compressed, is a familiar one. . . . For the
loose pattern, consisting of the alternation between command, (often contrasting or exemplifying)
illustrative material, followed by command, cf. 2:14–22(26); 3:1–9(10), 10–17.” See Philip H. Towner,
The Letters to Timothy and Titus, in New International Commentary on the New Testament, ed. Gordon
Fee (Grand Rapids, Michigan; Cambridge, U.K: William B. Eerdmans Publishing Co., 2006), 437, 595,
Logos.

94
 (1) Be Aware of the Ungodliness of Men in the Last Days 3:1-9
(2) Paul’s Example of Perseverance Amidst Ungodliness 3:10-13
(3) Paul Bases His Exhortation on Divine Providence 3:14-17
f) Paul’s Primary Charge to Timothy to Preach the Word 4:1-8
(Based upon the Eternal Judgment of All Men)
(1) Paul Charges to Preach the Word amidst Hardships 4:1-5
(2) Paul’s Example of Fulfilling His Divine Calling 4:6-7
(3) Paul Bases His Exhortation on Eternal Rewards 4:8

3. Closing Remarks 4:9-22

The Micro-Structure for the Epistle of 2 Timothy

Summary. In summary, these six hermeneutical principles are based upon the three
major thematic schemes that are inherent within the message of the Scriptures to
reveal the thematic arrangement of the Scriptures. They shape the major divisions
of the Bible as well as the literary structure of these books at their super, macro,
and micro-levels. These principles can be grouped according to the level at which
they shape the epistle of 2 Timothy.

The Theological Framework of the Books of the Bible

1. The Thematic Arrangement of the Holy Scriptures
2. The Thematic Arrangement of the Major Divisions of the Holy
Scriptures
3. A Three-Tiered Theological Framework of the Individual Books of the
Holy Scriptures

The Super-Structure of the Epistle of 2 Timothy

4. The Epistolary Genre in Shaping the Super-Structure of New
Testament Epistles

The Macro-Structure of the Epistle of 2 Timothy

5. The Divine Office of the Evangelist Scheme Shaping the Macro-
Structure of the Epistle of 2 Timothy

The Micro-Structure of the Epistle of 2 Timothy

6. Paul’s Charge/Example/Basis to Timothy Scheme Shaping the Micro-
Structure of the Epistle of 2 Timothy

Conclusion. In conclusion, this theme-based approach simplifies the search for the
central ideas of the text as well as homiletical outlines in sermon preparation by
identifying the theological framework used to bridge the gap between exegesis and
homiletics. The book’s literary structure is presented below.

B. A Summary of the Epistle of 2 Timothy. The following summary of the epistle

of 2 Timothy reflects its theological framework developed in the previous section.

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This framework is shaped by the book’s primary, secondary (structural), and
imperative themes. These themes, or thematic scheme, reflect the spiritual journey
that every servant of God striving to fulfill the role of an evangelist must embark
upon and complete in order to receive a crown of righteousness in eternal glory.

The Pastoral Epistles. The theological framework of three of the Pastoral Epistles
(1 Timothy, Titus, Philemon) follows the tripartite man (spirit, soul, body) scheme,
while 2 Timothy follows the thematic scheme of the ordo salutis (predestination,
calling, justification, indoctrination, divine service, perseverance, glorification).
These epistles reflect the five-fold ministry in that 1 Timothy reflects the role of
the prophet, 2 Timothy the role of the evangelist, Titus the role of the teacher, and
Philemon the role of the pastor. God provides an overseer of these ministries, who
walks in an apostolic office and anointing.

The Epistle of 2 Timothy. The macro-structure of the epistle of 2 Timothy is built

around the office of the New Testament evangelist. This macro-structure reveals
the secondary (structural) and imperative themes of this book. The theological
framework of this epistle follows the thematic scheme of the ordo salutis as it
describes the spiritual journey and the duties of the New Testament evangelist in
establishing a procedure ensuring the propagation of the Gospel of Jesus Christ in
the local churches. When properly established within the local church, this
structure is able to develop the three-fold man: spirit, soul, and body. Thus, the
literary structure of the epistle of 2 Timothy is shaped around Paul’s opening
statement in 2 Timothy 1:6, in which he asks Timothy to stir up the gift of God
within him. Predestination and Calling. After his greeting (1:1-2), Paul reminds
Timothy of God’s divine calling in his life based upon the work of redemption in
his mother and grandmother (1:3-5). This passage emphasizes the predestination
and divine calling of the thematic scheme of the ordo salutis. Justification. Paul
then exhorts Timothy to be bold and unashamed of the Gospel in keeping his faith
based upon his salvation/justification in Christ Jesus and the indwelling of the
Holy Spirit (1:5-16). This passage reflects the phase of justification in the life of
every believer. Indoctrination. Paul then exhorts Timothy to entrust the Word of
God to faithful men based upon the eternal life that is inherent in the Gospel (2:1-
14). This passage reflects the phase of indoctrination in the life of the believer.
Divine Service. Paul then exhorts Timothy to a lifestyle of sanctification based
upon his role as a servant of the Lord (2:15-26). This passage reflects the phase of
divine service in the life of the believer. Perseverance. Paul then exhorts Timothy
to persevere in these last days amidst the depravity of mankind based upon God’s
providential care for His servants (3:1-17). This passage reflects the phase of
perseverance against persecutions from without and false doctrines and offences
from within the church. Glorification. Paul then gives Timothy is primary charge
to preach the Word of God based upon the eternal judgment of mankind (3:1-8).
This passage reflects the phase of the believer’s glorification and the sinner’s
damnation. In each of these passages Paul uses himself as an example for Timothy
to understand that he is able to fulfill his own gift and calling as an evangelist of

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the Gospel of Jesus Christ. These passages emphasis the ordo salutis scheme:
predestination, calling, justification, indoctrination, divine service, perseverance
and glorification. Conclusion. Paul closes this epistle by discussing his travel plans
(4:9-13), a warning (4:14-18), and customary greetings and a blessing (4:19-22).
These charges reflect the office of the evangelist in establishing a procedure
ensuring the propagation of the Gospel of Jesus Christ in the local churches.

The following summary of the epistle of 2 Timothy reveals an amazingly detailed

structure that only God could have orchestrated. This summary reflects the
theological framework of the book. Here is the proposed theological framework of
the epistle of 2 Timothy:

1. The Salutation/Greeting (1:1-2) (Predestination). 2 Timothy 1:1-2 serves

as one of Paul’s customary salutations opening his epistles in which he greets
Timothy. In this salutation, the apostle Paul gives Timothy a warm and tender
greeting that briefly reflects upon his own divine calling and future hope of
eternal life for being faithful to this calling. The statement “through the will of
God according to the promise of life in Christ Jesus” reflects God’s
predestined plan for mankind effected and realized through the obedience of
God’s servants to each of their respective divine callings. In the case of the
epistle of 2 Timothy, the promise of life in Christ Jesus is the driving force
behind the office of an evangelist as he exhorts the sinner and the church to
strive to partake of this blessed promise of God.

Literary Evidence for the Structure. The opening greetings of Paul’s thirteen
epistles generally contain three literary elements that were customary in the
first century: (1) the name of the writer and sometimes those of Paul’s
companions, (2) the name of his recipient(s), and (3) a blessing of God’s
grace, peace, and mercy. Some of these salutations contain a fourth element in
the form of a statement indicative of the primary theme of the epistle, as seen
in Romans, 1 Corinthians, Galatians, 1-2 Timothy, and Titus.

Central Ideas. Here are proposed statements expressing the central ideas of 2
Timothy 1:1-2 emphasizing divine service, namely, the primary duties of the
New Testament evangelist in the equipping of the saints for the work of the
ministry:

Exegetical Idea – The apostle Paul was set apart to establish the duties of
the New Testament evangelist for the equipping of the saints for the work
of the ministry.

Theological Idea – Because the apostle Paul was set apart to establish the
duties of the New Testament evangelist for the equipping of the saints for
the work of the ministry, God the Father has established the duties of the

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 New Testament evangelist for the equipping of the saints for the work of
the ministry.

Homiletical Idea – Because God the Father has established the duties of
the New Testament evangelist for the equipping of the saints for the work
of the ministry, the duties of those of us who serve as New Testament
evangelists are established in the epistle of Philemon for the equipping of
the saints for the work of the ministry.

2. Paul Charges Timothy as an Evangelist to Preach the Word (1:3-4:8).

After giving Timothy a warm greeting that reflects God’s predestined promise
of life in Christ Jesus (1:1-2), Paul immediately begins to exhort this young
minister of the Gospel to fulfill his divine office as an evangelist by preaching
the Word so that others might obtain this blessed promise. With each
exhortation, Paul uses himself as an example of how to fulfill these particular
duties of a faithful minister of Christ Jesus. Paul bases his exhortation and
charges upon the spiritual journey that every minister of God should complete,
which journey reflects the seven-fold scheme of the ordo salutis
(predestination, calling, justification, indoctrination, divine service,
perseverance, glorification). This spiritual journey begins with the
foreknowledge of God the Father (predestination, calling), justification
through Jesus Christ the Son, and the sanctification of the Holy Spirit that will
one day bring us into the fullness of our glorification in Heaven (Rom 8:29-
30, 1 Pet 1:2). In the main body of the epistle of 2 Timothy, Paul first reminds
Timothy of his spiritual heritage and the call of God upon his young life,
which calling was passed down from his grandmother Lois and his mother
Eunice to him (1:3-7). Secondly, Paul gives Timothy his first exhortation to
boldly exercise his divine gift based upon the grace of God that justified him
and all men who trust in Christ Jesus (1:8-18). Paul gives Timothy a second
exhortation to be strong in the Lord in order to deliver sound doctrines to
faithful men (2:1-13). Paul gives Timothy a third exhortation to seek his
approval from God rather than man as a faithful servant of Christ Jesus (2:14-
26). Paul then reflects upon the part of the journey called perseverance, in
which Timothy is given a fourth exhortation to continue in what he has been
taught (3:1-17). Finally, Paul focuses upon the future glorification that awaits
every faithful minister when they enter into Heaven. Based upon this future
hope of eternal glory, Paul charges Timothy to preach the Word in all seasons
(4:1-8). Thus, Paul begins by having Timothy look back upon the faithfulness
of his mother and grandmother in training him up in the Holy Scriptures, and
he concludes this epistle by having him look towards eternity as he describes
the crown of righteousness for those who are faithful. Through the words of
this epistle, Paul draws a broader picture of Timothy’s life before his birth and
long after his death in which his temporal earth-life is but a moment. In other
words, Paul endeavours to help Timothy see the bigger picture of his divine

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calling, which heavenly perspective the Lord had already given the apostle
through a number of divine visitations.

Literary Evidence for the Structure. The apostle Paul uses the imperative
mood thirty-three times in his second epistle to Timothy, and he delivers each
exhortation and the final charge to him in this mood of command (1:8; 2:1, 14;
3:1; 4:2).However, each of these imperative statements begin a three-fold
sequence of charge ̶ example of Paul ̶ basis of charge. The main body of 2
Timothy follows this literary structure.

Central Ideas. Here are proposed statements expressing the central ideas of 2
Timothy 1:3-4:8 emphasizing divine service, namely, the primary duties of the
New Testament evangelist in the equipping of the saints for the work of the
ministry, and specifically the divine commission to preach the Word:

Exegetical Idea – The apostle Paul charged Timothy to preach the Word
in order to establish the Gospel in the New Testament Church through the
office of the evangelist.

Theological Idea – Because the apostle Paul charged Timothy to preach

the Word in order to establish the Gospel in the New Testament Church
through the office of the evangelist, God the Father has charged His
servants to faithfully preach the Word in order to establish the Gospel in
the New Testament Church through the office of the evangelist.

Homiletical Idea – Because God the Father has charged His servants to
faithfully preach the Word in order to establish the Gospel in the New
Testament Church through the office of the evangelist, we are charged to
faithfully preach the Word in order to establish the Gospel in the New
Testament Church through the office of the evangelist.

Here is a proposed outline:

a) Paul Exhorts Timothy to Stir Up His Gift Based upon His Spiritual
Heritage (Divine Calling) (1:3-7). In 2 Timothy 1:3-7 Paul reflects upon
the phase of divine calling in Timothy’s spiritual journey by exhorting
him to stir up his divine gift. He bases this exhortation upon Timothy’s
spiritual heritage by reminding this young man how it was passed down
through his mother and grandmother (1:3-5). He then exhorts Timothy to
stir up the gift given to him through the laying on of Paul’s hands (1:6-7).
This passage reflects the divine calling that God offers to all mankind.

Central Ideas. Here are proposed statements expressing the central ideas
of 2 Timothy 1:3-7 emphasizing divine service, namely, the primary
duties of the New Testament evangelist in the equipping of the saints for

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the work of the ministry, and specifically the divine commission to preach
the Word based upon His spiritual heritage:

Exegetical Idea – The apostle Paul exhorted Timothy to stir up his

spiritual gift as an evangelist through the laying on of hands based
upon his divine calling.

Theological Idea – Because the apostle Paul exhorted Timothy to stir

up his spiritual gift as an evangelist through the laying on of hands
based upon his divine calling, God the Father has divinely called
men through the generations to the office of the evangelist through
the prophetic gifts.

Homiletical Idea – Because God the Father has divinely called men
through the generations to the office of the evangelist through the
prophetic gifts, God divinely calls His servants to the office of the
evangelist through the prophetic gifts.

(1) Paul’s Thanksgiving to God for Timothy’s Spiritual Heritage

(1:3-5). The theme of 2 Timothy is Paul’s charge for young Timothy
to deliver the uncompromised Word of God on all occasions. In 1:3-5
Paul gives him the basis for such an appeal by reflecting upon
Timothy’s salvation through faith in Christ Jesus based upon the
foreknowledge of God the Father. He explains in 1:3 of how
faithfully the Jewish forefathers watched over the Word of God for
generations in order to hand it down to their generations without
alterations. This implies that his own salvation is a fulfillment of
God’s divine plan since the time of their forefathers, the patriarchs of
Israel. Paul then reminds him of his spiritual heritage in his ancestry,
how the same Word of God was handed down to Timothy through
the faithfulness of his grandmother and mother and divine
foreknowledge of God (1:4-5). Just as Paul’s forefathers passed
down the knowledge of God’s salvation to him, Timothy’s mother
and grandmother passed this same knowledge down to him. Later in
this epistle, he reminds Timothy again of his godly heritage, saying,
“And that from a child thou hast known the holy scriptures, which
are able to make thee wise unto salvation through faith which is in
Christ Jesus.” (2 Tim 3:15)

(2) Paul Exhorts Timothy to Stir Up His Prophetic Gift (1:6-7). In 2

Timothy 1:6-7 the apostle Paul exhorts Timothy to stir up his
prophetic gift given to him through the laying on of Pauls’ hands.

b) Paul Exhorts Timothy to Boldness in His Gift amidst Hardships

Based upon God’s Saving Grace to Fulfill One’s Holy Calling

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(Justification) (1:8-18). In 2 Timothy 1:8-18 Paul reflects upon the phase
of justification in Timothy’s spiritual journey by exhorting him to boldly
exercise his gift amidst hardships based upon God’s grace in bringing
salvation to mankind. Paul begins by asking Timothy to not be ashamed
of the Gospel (1:8-10), and he gives himself as an example of how he has
done the same amidst hardships (1:8-12). In this example, Paul explains
the holy calling to which they both have been called in declaring the
glorious Gospel of Jesus Christ to the Gentiles. Paul encourages Timothy
to follow his example of faithfulness. He also asks Timothy to protect this
gift by the power and leadership of the indwelling of the Holy Spirit as
the basis for him ability to fulfill this exhortation (1:13-18). Within this
passage, Paul warns Timothy of failure by giving him examples of some
who have been unfaithful to God’s grace (1:15) as well as an example of
loyalty (1:16-18). Timothy is to respond to this exhortation and example
by walking boldly in the Gospel of Jesus Christ. Thus, we see the
underlying theme of justification in serving God faithfully in light of his
salvation reflected in this opening passage of Scripture.

Literary Evidence for the Theme. The emphasis of 1:8-18 in the ordo
salutis thematic scheme of this epistle is justification. Specifically, Paul is
exhorting Timothy in his office as an evangelist to stir up his gift as an
evangelist in light of God’s gift of salvation offered to mankind. Evidence
for this theme of justification is reflected in the statements, “Who hath
saved us, and called us with an holy calling” (1:9), “which was given us
in Christ Jesus before the world began” (1:9), “the appearing of our
Saviour Jesus Christ, who hath abolished death, and hath brought life and
immortality to light through the gospel” (1:10), “I know whom I have
believed” (1:11)

Central Ideas. Here are proposed statements expressing the central ideas
of 2 Timothy 1:8-18 emphasizing divine service, namely, the primary
duties of the New Testament evangelist in the equipping of the saints for
the work of the ministry, and specifically the divine commission to preach
the Word based upon God’s saving grace to fulfill one’s calling:

Exegetical Idea – The apostle Paul exhorted Timothy to boldly

exercise his gift as an evangelist through God’s grace of salvation
and the indwelling of the Holy Spirit.

Theological Idea – Because the apostle Paul exhorted Timothy to

boldly exercise his gift as an evangelist through God’s grace of
salvation and the indwelling of the Holy Spirit, God the Father has
required His evangelists to operate in their gifts through His grace of
salvation and the indwelling of the Holy Spirit.

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 Homiletical Idea – Because God the Father has required His
evangelists to operate in their gifts through His grace of salvation
and the indwelling of the Holy Spirit, God requires His evangelists to
operate in their gifts through His grace of salvation and the
indwelling of the Holy Spirit.

Here is a proposed outline:

(1) Paul’s Exhortation to Boldness amidst Persecutions (1:8-10). In

2 Timothy 1:8-10 Paul exhorts Timothy to boldly exercise his gift as
an evangelist amidst persecutions. He bases his exhortation upon
God’s saving grace in his life and holy calling to the ministry of the
Blessed Gospel of Jesus Christ.

(2) Paul’s Example of Boldness amidst Persecutions (1:11-12). In 2

Timothy 1:11-12 Paul portrays himself to Timothy as a living
example of one saved by God the Father’s divine foreknowledge and
called as a preacher, apostle, and teacher, as one who is willing to
stand strong as a witness of the Lord Jesus Christ during the greatest
trial in his life, one that will end in his death. He refers to suffering
and hardship three times in this second Epistle (1:8; 2:3; 4:5).

(3) Paul Bases His Exhortation on the Indwelling Spirit (1:13-18).

In 2 Timothy 1:13-18 the apostle Paul bases Timothy’s ability to
heed his exhortation of faithful endurance upon the operation of the
indwelling Holy Spirit (1:13-14). He then gives Timothy examples of
those who have been unfaithful as well as faithful to their gift of
salvation (1:15-18).

Here is a proposed outline:

(a) Paul Exhorts Timothy to be Faithful to Christ Jesus (1:13-

14). In 2 Timothy 1:13-14 Paul exhorts Timothy to hold fast to
this salvation by the indwelling power of the Holy Spirit. Paul
had learned to be led by the Spirit and strengthened by the Spirit
through his lifetime of public ministry. Anyone who has served
the Lord faithfully through difficult times has experienced the
faithfulness of God to strengthen him or her.

(b) Paul’s Examples of Unfaithfulness and Faithfulness (1:15-

18). In 2 Timothy 1:15-18 Paul warns Timothy of the cost of
unfaithfulness by giving him examples of some who have been
failed in God’s offer of salvation. He also gives him an example
of loyalty. He describes a falling away of several believers in
Asia who once followed the faith. This falling away may be a

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 reference to the Neronian persecutions that arose during this later
period of Paul’s ministry, which resulted in his martyrdom
(approximately A.D. 64). One indication of this first major
persecution of the Church is hinted at in 1:17 when Paul says
that Onesiphorus was not ashamed of his bonds in Rome, which
implies that those in Asia may now be ashamed, and turning
away from their association with Paul in order to save their own
lives.

c) Paul Exhorts Timothy to Entrust the Gospel to Faithful Men Based

upon the Eternal Life that is Inherent in God’s Word (Indoctrination)
(2:1-13). In 2 Timothy 2:1-14 Paul reflects upon the phase of
indoctrination in Timothy’s spiritual journey by exhorting him to entrust
the Gospel to faithful men (2:1-7). In this passage, Paul gives himself as
an example of one who has faithfully delivered the Gospel to others
amidst hardships and persecutions (2:8-10). Paul bases this exhortation
upon the eternal life that is inherent in God’s Word so that the integrity of
God’s Word justifies its need to be delivered to each generation of
believers (2:11-13). Timothy must remain strong in Christ Jesus in order
to fulfill this duty (2:1). This passage reflects the need for God’s Word to
be delivered to each generation of Christians.

Literary Evidence for the Theme. The emphasis of 2:1-13 in the ordo
salutis thematic scheme of this epistle is indoctrination. Specifically, Paul
is exhorting Timothy in his office as an evangelist to establish the
doctrines of the New Testament Church. Evidence for this theme is seen
in the statement “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” (2:2), and in the phrases “according to my gospel” (2:8)
and “but the word of God is not bound” (2:9). In addition, 2:11-13
declares the integrity of God’s Eternal Word.

Central Ideas. Here are proposed statements expressing the central ideas
of 2 Timothy 2:1-13 emphasizing divine service, namely, the primary
duties of the New Testament evangelist in the equipping of the saints for
the work of the ministry, and specifically the divine commission to preach
the Word based upon the eternal life that is inherent in God’s Word:

Exegetical Idea – The apostle Paul exhorted Timothy to entrust the

Gospel to faithful men based upon the eternal life that is inherent in
God’s Word.

Theological Idea – Because the apostle Paul exhorted Timothy to

entrust the Gospel to faithful men based upon the eternal life that is
inherent in God’s Word, God the Father has required His evangelists

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 to entrust the Gospel to faithful men based upon the eternal life that
is inherent in God’s Word.

Homiletical Idea – Because God the Father has required His

evangelists to entrust the Gospel to faithful men based upon the
eternal life that is inherent in God’s Word, God requires His
evangelists to faithfully entrust the Gospel to faithful men based
upon the eternal life that is inherent in God’s Word.

Here is a proposed outline:

(1) Paul Exhorts Timothy to Entrust the Gospel to Others (2:1-7).

In 2 Timothy 2:1-7 Paul charges Timothy to trust in God’s grace as
he endeavors to deliver the teaching of justification to faithful men.
Paul first exhorts him to be strong in the Lord in order to deliver
sound doctrines to faithful men. It is through Christ that Timothy has
received the grace to become a servant of God and hand down sound
doctrine to faithful men (2:1-2). Paul explains that he must lay aside
the cares of this life (2:3-4) and strive for masteries of his ministerial
profession (2:5) in order to obtain his eternal reward (2:6). He prays
for Timothy to understand the spiritual truths of the earthly analogies
used in this passage (2:7).

(2) Paul’s Example of Endurance as a Preacher of the Gospel (2:8-

10). After charging Timothy to be strong in the grace of God as he
teaches God’s Word and lays aside the cares of this world, Paul gives
himself as an example of a servant who had done the same.

(3) Paul Bases His Exhortation on the Integrity of God’s Word

(2:11-13). In 2 Timothy 2:11-13 Paul bases his exhortation to
Timothy upon the integrity of God’s Word. Through Timothy’s
faithfulness to pass the Gospel to the next generation, many others
will obtain their salvation in Heaven.

d) Paul Exhorts Timothy to Live a Lifestyle Approved before God Based

upon His Role as a Servant of God) (Divine Service) (2:14-26). In 2
Timothy 2:14-26 Paul reflects upon the phase of divine service in
Timothy’s spiritual journey as an evangelist by exhorting him to live a
lifestyle approved before God based upon his office as a servant of God.
Timothy must seek his approval from the Lord rather than men (2:14-15).
Paul gives Timothy examples of others who have strayed in error (2:16-
19). Timothy is to keep himself as a clean vessel of God through the daily
process of sanctification by the Spirit (2:20-26). In this passage, Paul uses
the analogy of a placard on a building and the articles contained within
this building to help Timothy understand that he is to purge himself as a

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vessel and servant of God (2:20-23) and gently correct others in the hope
that God might grant repentance to those who oppose him (2:24-26). This
passage reflects the divine service that God offers to His children.

Literary Evidence for the Theme. The emphasis of 2:14-26 in the ordo
salutis thematic scheme of this epistle is divine service. Specifically, Paul
is exhorting Timothy in his office as an evangelist to a lifestyle of
sanctification in his divine calling. Evidence for this theme is seen in
Paul’s description of Timothy as a “workman” (2:15), “a vessel of
honour, sanctified, pleasing his master” (2:21), and “a servant of the
Lord” (2:24). We also see this motif of divine service when Paul quotes
from the Old Testament, saying, “The Lord knows those who are his”
(1:19), within the context of distinguishing between genuine and false
servants of the Lord.

Central Ideas. Here are proposed statements expressing the central ideas
of 2 Timothy 2:14-26 emphasizing divine service, namely, the primary
duties of the New Testament evangelist in the equipping of the saints for
the work of the ministry, and specifically the divine commission to preach
the Word based upon Timothy’s role as a servant of God:

Exegetical Idea – The apostle Paul exhorted Timothy to live a

lifestyle as a servant of God that is approved by God.

Theological Idea – Because the apostle Paul exhorted Timothy to live

a lifestyle as a servant of God that is approved by God, God the
Father has required His servants to live a lifestyle that is approved by
Him.

Homiletical Idea – Because God the Father has required His

servants to live a lifestyle that is approved by Him, God the Father
requires us as His servants to live a lifestyle that is approved by Him.

Here is a proposed outline:

(1) Paul Exhorts Timothy to Seek His Approval from God (2:14-
15). In 2 Timothy 2:14-15 Paul exhorts Timothy raise up leaders who
avoid strife. In this leadership role, Timothy is to seek his approval
from the Lord rather than men in order to fulfill Paul’s instructions.

(2) Paul’s Example of Failed Servants of God (2:16-19). In 2

Timothy 2:16-19 Paul gives Timothy examples of men who have
strayed from the faith and truth because of being misdirected into
doctrinal error through vain discussions.

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 (3) Paul Bases His Exhortation on the Need of Sanctification for
God’s Servant (2:20-26). In 2 Timothy 2:20-26 Paul exhorts
Timothy to keep himself as a clean vessel of God through the daily
process of sanctification of the Spirit. Paul uses the analogy of a
placard on a building and the articles contained in this building to
help Timothy understand that he is to purge himself as a vessel of
God (2:20-22). As a servant of the Lord, Timothy is to gently correct
others in the hope that God might grant repentance to those who
oppose him (2:23-26).

e) Paul Exhorts Timothy to Persevere amidst Wicked Times Based upon

the Life-Giving Power of the Inspired Holy Scriptures (Perseverance)
(3:1-17). In 2 Timothy 3:1-17 Paul reflects upon the phase of
perseverance in Timothy’s spiritual journey by exhorting him to
persevere amidst wicked times based upon his heritage of being taught
the Holy Scriptures and experience of its life-changing power. There will
be much opposition to the Gospel as evil abounds and some resist the
truth of God’s Word (3:1-9). Paul gives himself as one who has also
persevered against such evil men (3:10-12). He then exhorts Timothy to
persevere in ministering the Word of God to others (3:13-17). Timothy is
to respond to this exhortation and example by continuing in what he has
learned from his childhood (3:14). This passage reflects the perseverance
to fulfill one’s divine calling that God requires from all of His servants.

Literary Evidence for the Theme. The emphasis of 3:1-17 in the ordo
salutis thematic scheme of this epistle is perseverance. Specifically, Paul
is exhorting Timothy in his office as an evangelist to persevere amidst
hardships. Evidence for this theme is seen in Paul’s description of the
perilous last days (3:1-9), and Paul’s mention of his own persecutions and
sufferings (3:10-11). Paul then warns Timothy that all those who live
godly will suffer persecution (3:12). Paul also exhorts Timothy to
“continue” in his Christian faith (3:14).

Central Ideas. Here are proposed statements expressing the central ideas
of 2 Timothy 3:1-17 emphasizing divine service, namely, the primary
duties of the New Testament evangelist in the equipping of the saints for
the work of the ministry, and specifically the divine commission to preach
the Word based upon the life-giving power of the divinely inspired Holy
Scriptures:

Exegetical Idea – The apostle Paul exhorted Timothy to persevere in

wicked times based upon his understanding of the divine inspiration
of the Holy Scriptures.

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 Theological Idea – Because the apostle Paul exhorted Timothy to
persevere in wicked times based upon his understanding of the divine
inspiration of the Holy Scriptures, God the Father has required His
servants to persevere amidst wicked times based upon the divine
inspiration of the Holy Scriptures.

Homiletical Idea – Because God the Father has required His

servants to persevere amidst wicked times based upon the divine
inspiration of the Holy Scriptures, God requires us as His servants to
persevere amidst wicked times based upon the divine inspiration of
the Holy Scriptures.

Here is a proposed outline:

(1) Be Aware of the Ungodliness of Men in the Last Days (3:1-9).

In 2 Timothy 3:1-9 Paul tells Timothy that there will be much
opposition to the Gospel as evil abounds and some resist the truth of
God’s Word. Because the role of the evangelist is to expose and
denounce sin, Paul warns Timothy of the opposition he must face.
Those who stand in the office of an evangelist can see human
depravity from God’s divine perspective, while the world blindly
wallows in the pits of sin. The evangelist feels compelled to shout
from the mountain tops and warn a dying world of their need for
salvation.

In 2 Timothy 3:1-5 Paul gives Timothy an evangelistic view of

depraved humanity in which the Gospel must be preached. The vices
listed in these verses are given as examples of those whose behavior
have been taken captive by Satan’s will (2:26). Paul then explains
that this type of depraved person conflicts with his ministry of church
planting as they attempt to teach others amidst their own deceptions,
which Timothy must expose as an evangelist. Paul assures him that
God is with him in this difficult task just as He was with Moses as he
stood before Pharaoh (3:6-9). These false teachers whom Timothy
must expose can be seen in those who pursue Greek philosophy and
learning, but they are never able to come to the truth and knowledge
of God, or the Jewish Pharisees who place their faith in the Law. Paul
had in mind those who were opposing his work by trying to creep
into the church as he describes these men as evil and imposters (Phil
3:13). Because they have resisted the truth and embraced a lie, such
people will be given over to a reprobate mind as described in
Romans 1:16-31 as they exhibit the vices mentioned in the epistle of
Romans. Another way to describe such behaviour is that such men
will “wax worse and worse” (2 Tim 3:13). In this passage, we see the
difficulty of the call of the evangelist as he perseveres to expose sin

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 to a depraved humanity, and as he warns the church of false
Christianity that has crept into her midst.

(2) Paul’s Example of Perseverance amidst Hardships (3:10-12). In

2 Timothy 3:10-12 Paul gives himself as an example of a faithful
servant of God who has endured hardships and persevered in the
faith.

(3) Paul Bases His Exhortation upon the Divine Inspiration of

God’s Word (3:13-17). In 2 Timothy 3:13-17 Paul exhorts Timothy
to persevere based upon the life-changing power of the divinely
inspired Scriptures in transforming the lives of men.

e) Paul’s Primary Charge to Timothy to Preach the Word Based upon

the Eternal Judgment of All Men (Glorification) (4:1-8). In 2 Timothy
4:1-8 Paul reflects upon the phase of glorification in Timothy’s spiritual
journey by giving him a charge to preach the Word on all occasions. In
this passage, Timothy’s divine calling and charge are mentioned from the
perspective of mankind’s hope of eternal glorification in Heaven. Paul
charges Timothy to fulfill his ministry because he will be judged one day
before the throne of God (4:1-5). Paul again uses himself as an example
of a servant who has been faithful and can look forward to receiving a
crown of righteousness (4:6-7). Paul bases his charge to Timothy on the
eternal rewards that the Righteous Judge will give to His faithful servants
(4:8). This passage reflects the eternal glorification that God offers all of
His servants who fulfill their divine callings.

Literary Evidence for the Theme. The emphasis of 4:1-8 in the ordo
salutis thematic scheme of this epistle is glorification. Specifically, Paul
is exhorting Timothy in his office as an evangelist to preach the Word in
light of his eternal reward. Evidence for this theme is seen in Paul’s
description of God as the One who is about to judge the living and the
dead (4:1). He also mentions the Second Coming of Jesus and the
establishment of the Kingdom of Heaven upon the earth (4:1). Paul also
mentions his own departure from this world and his hope of a crown of
righteousness (4:6-8). 181

Central Ideas. Here are proposed statements expressing the central ideas
of 2 Timothy 4:1-8 emphasizing divine service, namely, the primary
duties of the New Testament evangelist in the equipping of the saints for

181
The theme of glorification is recognized by scholars, who describe the eschatological tone of
this passage. For example, Towner says, “In the present context, the sense is clear, for the theological
orientation of the parenesis from 4:1 onwards as has been consistently eschatological, and the climax
was just reached in the immediately preceding phrase.” See Ibid., 617.

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the work of the ministry, and specifically the divine commission to preach
the Word based upon the eternal judgment of all men:

Exegetical Idea – The apostle Paul charged Timothy as an evangelist

to preach the word on all occasions based upon the assurance of
eternal rewards.

Theological Idea – Because the apostle Paul charged Timothy as an

evangelist to preach the word on all occasions based upon the
assurance of eternal rewards, God the Father has required His
evangelists to preach the word on all occasions based upon the
assurance of eternal rewards.

Homiletical Idea – Because God the Father has required His

evangelists to preach the word on all occasions based upon the
assurance of eternal rewards, God requires His evangelists to preach
the word on all occasions based upon the assurance of eternal
rewards.

Here is a proposed outline:

(1) Paul’s Charge to Preach the Word amidst Hardships (4:1-5). In

2 Timothy 4:1-5 Paul charges Timothy to deliver God’s Word to all
men on all occasions in light of eternal judgment. This is perhaps the
strongest charge that he has ever given this young but faithful co-
worker. As young Timothy stands before this congregation of
believers in a hostile city controlled by a vast Empire that has begun
to persecute Christians, and now faced with the loss of his mentor
and spiritual leader, he must have felt that Paul’s charge to boldly
preach the Gospel was enormous, almost overwhelming. Without the
strong conviction that the Lord would be with him, this charge would
be too great to accomplish. For this reason, Paul has rehearsed key
events in his life and ministry in this epistle to strengthen Timothy’s
faith that the Lord would be with him. This charge came with no
options but to move forward in establishing the Gospel of Jesus
Christ in a lost and dying world.

(2) Paul’s Example of Fulfilling His Divine Calling (4:6-7). In 2

Timothy 4:6-7 Paul declares the fulfillment of his office and ministry
as an apostle to the Gentiles. He has already declared his office as a
teacher and preacher of the Gospel of Jesus Christ (1 Tim 2:7, 2 Tim
1:11). Paul now gives himself as an example of a minister of the
Gospel who has fulfilled his ministry as a word of encouragement to

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 undergird his charge in the previous verses to Timothy to fulfill his
ministry (4:1-5).182

(3) Paul Bases His Charge to Timothy on Eternal Rewards (4:8). In

2 Timothy 4:8 Paul bases his charge to Timothy on eternal rewards
that the Righteous Judge will give to His faithful servants.

3. Closing Remarks (4:9-22). 2 Timothy 4:9-22 records Paul’s closing

remarks to this epistle. In this passage, the apostle Paul delegates ministry
duties to young Timothy, who is facing opposition to his leadership and
congregation. Therefore, Paul gives him a strong assurance that the Lord
would watch over him. In this passage, he discusses his travel plans (4:9-
13), a warning about Timothy’s opponents (4:14-18), and his final
greetings (4:19-22). These are the last recorded words of the apostle Paul,
written to his close friend and faithful coworker Timothy.

Central Ideas. Here are proposed statements expressing the central ideas
of 2 Timothy 4:9-22 emphasizing divine service, namely, the primary
duties of the New Testament evangelist in the equipping of the saints for
the work of the ministry:

Exegetical Idea – The apostle Paul delegated ministry duties to

Timothy amidst opposition with the assurance that the Lord would
watch over him.

Theological Idea – Because the apostle Paul delegated ministry

duties to Timothy amidst opposition with the assurance that the Lord
would watch over him, God the Father has delegated duties to His
servants amidst opposition with the assurance that He would watch
over them.

Homiletical Idea – Because God the Father has delegated duties to

His servants amidst opposition with the assurance that He would
watch over them, we are charged to serve the Lord amidst opposition
with the assurance that the Lord will watch over us.

Here is a proposed outline:

a) Paul’s Travel Plans (4:9-13). 2 Timothy 4:9-13 records Paul’s plans to

hand over his work to faithful workers. He calls three men to his side
prior to his execution at the hands of a Roman court, Luke, Timothy, and

182
Towner says, “In a tone of solemnity, Paul spells out the terms of ministry [4:1-5], and offers
his own experience as a model [4:6-8].” See Ibid., 595.

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 John Mark. In these verses, he has dispatched other team members to key
locations to oversee his work. He also asks Timothy to bring the books
and parchments, which were probably Paul’s notes and writings, as well
as his “library” of resources, perhaps a number of scrolls of the Old
Testament. As Luke, Timothy, and Mark met with Paul prior to his
execution, we can assume that he handed over his ministry to these three
faithful servants of the Lord. Just as Jesus spent his final moments in the
Garden of Gethsemane with His inner circle of three, Peter, James, and
John, so does Paul call three faithful men his close to his side during his
last days. Luke would have witnessed this transition of leadership and
used Paul’s notes to write his Luke-Acts as a source of reliable
information about the life of Jesus Christ, the early apostles, and the
ministry of Paul. John Mark wrote the Gospel of Mark using the apostle
Peter’s testimony. Timothy probably oversaw the churches of Asia Minor
until the apostle John arrived to join him in this work, but we have no
clear record of this order of events. The early Church fathers tell us the
names of the earliest bishops that were appointed to some of the churches
planted by the great apostle. However, it seems Luke, John Mark, and
Timothy played the leading role of carrying the apostle Paul’s vision as
an apostle to the Gentile.

b) Paul’s Warning to Timothy of His Opponents (4:14-18). 2 Timothy

4:14-18 records Paul’s warning to Timothy concerning his opponent
named Alexander the coppersmith (4:14-15) as well as a reference to his
first hearing before the Roman court (4:16-18).

c) Final Greetings and Blessing (4:19-22). 2 Timothy 4:19-22 records

Paul’s final greetings and customary blessing.

III. Outline of the Literary Structure

“Try to construct an outline that genuinely represents
the major units of information. In other words, the outline
should be a natural, not artificial, outgrowth of the passage.” 183
(Douglas Stuart)

The reason for preparing an outline of the literary structure of a book is to

visualize its theological framework at a glance. This brevity allows one to look at
the book’s framework from beginning to end in order to understand the author’s
purpose.

The following outline is a summary of the preceding literary structure; thus, it

reflects the theological framework of the epistle of 2 Timothy: its purpose, its

183
Douglas Stuart, Old Testament Exegesis: A Handbook for Students and Pastors, 4th edition
(Louisville, Kentucky: Westminster John Knox Press, 2009), 15, Logos.

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three-fold thematic scheme, and its literary structure. As a result, this outline
reflects a sermon series that fits together into a single message in order to be used
by preachers and teachers to guide a congregation or class through the epistle of 2
Timothy as a spiritual journey with a clearly defined destination. This journey
through 2 Timothy will lead believers into one aspect of conformity to the image
of Christ Jesus that was intended by the Lord, which is to prepare God’s servants
to fulfill the office of an evangelist.

1. The Salutation/Greeting 1:1-2

God’s Predestined Plan of Eternal Life in Christ Jesus

2. Paul’s Charge to Timothy to Preach the Word 1:3-4:8

a) Paul Exhorts Timothy to Stir Up His Gift 1:3-7
(Based upon His Spiritual Heritage)
God’s Divine Calling
(1) Paul’s Thanksgiving for Timothy’s Spiritual Heritage 1:3-5
(2) Paul Exhorts Timothy to Stir Up His Prophetic Gift 1:6-7
b) Paul Exhorts Timothy to Boldness in His Gift amidst Hardships 1:8-18
(Based upon God’s Saving Grace to Fulfill One’s Holy Calling)
Man’s Justification through God’s Grace in Christ Jesus
(1) Paul’s Exhortation to Boldness amidst Persecutions 1:8-10
(2) Paul’s Example of Boldness amidst Persecutions 1:11-12
(3) Paul Bases His Exhortation on the Indwelling Spirit 1:13-18
(a) Paul’s Exhortation to Faithfulness to Christ Jesus 1:13-14
(b) Paul’s Examples of Unfaithfulness and Faithfulness 1:15-18
c) Paul Exhorts Timothy to Entrust the Gospel to Faithful Men 2:1-13
(Based upon the Eternal Life that is Inherent in God’s Word)
Indoctrination
(1) Paul Exhorts Timothy to Entrust the Gospel to Others 2:1-7
(2) Paul’s Example of Endurance as a Preacher of the Gospel 2:8-10
(3) Paul Bases His Exhortation on the Integrity of God’s Word 2:11-13
d) Paul Exhorts Timothy to Live a Lifestyle Approved before God 2:14-26
(Based upon His Role as a Servant of God)
Divine Service
(1) Paul Exhorts Timothy to Seek His Approval from God 2:14-15
(2) Paul’s Example of Failed Servants of God 2:16-19
(3) Paul Bases His Exhortation on the Need of Sanctification 2:20-26
e) Paul Exhorts Timothy to Persevere amidst Wicked Times 3:1-17
(Based upon the Life-Giving Power of the Inspired Holy Scriptures)
Perseverance
(1) Be Aware of the Ungodliness of Men in the Last Days 3:1-9
(2) Paul’s Example of Perseverance amidst Ungodliness 3:10-12
(3) Paul Bases His Exhortation on the Inspiration of the Word 3:13-17
f) Paul’s Primary Charge to Timothy to Preach the Word 4:1-8
(Based upon the Eternal Judgment of All Men)
Glorification
(1) Paul’s Charge to Preach the Word amidst Hardships 4:1-5
(2) Paul’s Example of Fulfilling His Divine Calling 4:6-7
(3) Paul Bases His Charge to Timothy on Eternal Rewards 4:8

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3. Closing Remarks 4:9-22
a) Paul’s Travel Plans 4:9-13
b) Paul’s Warning to Timothy of His Opponents 4:14-18
c) Final Greetings and Blessing 4:19-22

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 THE TEXT, EXEGESIS, AND COMMENTS
“No commentary can claim total originality, but each one can add
another facet of understanding to the book being studied.” 184
F. B. Huey, Jr.

The Salutation/Greeting (Predestination)

(2 Timothy 1:1-2)

2 Timothy 1:1-2 serves as one of Paul’s customary salutations opening his epistles
in which he greets Timothy. In this salutation, the apostle Paul gives Timothy a
warm and tender greeting that briefly reflects upon his own divine calling and
future hope of eternal life for being faithful to this calling. The statement “through
the will of God according to the promise of life in Christ Jesus” reflects God’s
predestined plan for mankind effected and realized through the obedience of God’s
servants to each of their respective divine callings. In the case of the epistle of 2
Timothy, the promise of life in Christ Jesus is the driving force behind the office of
an evangelist as he exhorts the sinner and the church to strive to partake of this
blessed promise of God.

Literary Evidence for the Structure. The opening greetings of Paul’s thirteen
epistles generally contain three literary elements that were customary in the first
century: (1) the name of the writer and sometimes those of Paul’s companions, (2)
the name of his recipient(s), and (3) a blessing of God’s grace, peace, and mercy.
Some of these salutations contain a fourth element in the form of a statement
indicative of the primary theme of the epistle, as seen in Romans, 1 Corinthians,
Galatians, 1-2 Timothy, and Titus.

Central Ideas. Here are proposed statements expressing the central ideas of 2
Timothy 1:1-2 emphasizing divine service, namely, the primary duties of the New
Testament evangelist in the equipping of the saints for the work of the ministry:

Exegetical Idea – The apostle Paul was set apart to establish the duties of the
New Testament evangelist for the equipping of the saints for the work of the
ministry.

184
F. B. Huey, Jr., Jeremiah, Lamentations, in The New American Commentary, vol. 16
(Nashville: Broadman and Holman Publishers, 1993), 10, Logos.

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 Theological Idea – Because the apostle Paul was set apart to establish the
duties of the New Testament evangelist for the equipping of the saints for the
work of the ministry, God the Father has established the duties of the New
Testament evangelist for the equipping of the saints for the work of the
ministry.

Homiletical Idea – Because God the Father has established the duties of the
New Testament evangelist for the equipping of the saints for the work of the
ministry, the duties of those of us who serve as New Testament evangelists are
established in the epistle of Philemon for the equipping of the saints for the
work of the ministry.

The Text
1
Paul an apostle of Christ Jesus by the will of God according to the
promise of life which is in Christ Jesus, 2to Timothy (my) genuine son.
Grace, mercy, (and) peace from God our Father and Christ Jesus our
Lord.

Opening salutations are found in all thirteen of Paul’s New Testament epistles,
which served as his signature of authenticity. Their purpose is to provide
introductory information for his letters. Paul describes these salutations as his
signature of authenticity, saying, “The salutation of Paul with mine own hand,
which is the token in every epistle: so I write.” (2 Thess 3:17). Paul may have
written entire epistles by his own hand as indicated in Philemon 1:19, “I Paul have
written it with mine own hand.” However, there are indications in six of his
epistles that Paul used an amanuensis to write most of his letters (see Rom 16:22, 1
Cor 16:21, Gal 6:11, Col 4:18, 2 Thess 3:17, Phlm 19). In today’s modern culture,
the evidence of authenticity is placed at the close of a letter in the form of a
personal signature.

1:1 “Paul” (Παῦλος). The apostle Paul went by his Jewish name “Saul” in the
early narrative of Acts 8:1-13:9. However, during his first missionary journey,
Luke begins to refer to him by his Greco-Roman name “Paul,” as he says in Acts
13:9, “Then Saul, (who also is called Paul,) filled with the Holy Ghost, set his eyes
on him.” Scholars are not certain as to why his name changed early in his public
ministry, so John Gill discusses a number of views. 185 Gill says that it was very
common for Jews who lived outside of Palestine to take a Roman surname. Some
propose that Saul had a Greco-Roman name because of his Roman citizenship, and
others suggest that he changed his name upon his conversion, which was a
common Jewish practice. Others suggest that Saul was given the name Paul by the
Romans while on his missionary journeys, since by changing one consonant, the

185
John Gill, An Exposition of the New Testament, vol. 2 (Philadelphia, Pennsylvania: William W.
Woodward, 1811), 270-271.

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Romans would have had an easier time pronouncing this name in their language.
Perhaps because the name Paul was more common among them, they were
naturally inclined to call him by a familiar name that was more easily pronounced.
This suggestion leads to the view that the name “Paul” is a Latinized form of
“Saul.” John Gill discusses the additional view that Saul was given the name Paul,
which means “little,” because of his short stature.

The early Church fathers were not in agreement on the reason for his name change
as well. For example, Jerome (A.D. 342-420) tells us that Saul changed his name
to Paul because this was the name of his first convert. Jerome writes, “As Sergius
Paulus Proconsul of Cyprus was the first to believe on his preaching, he took his
name from him because he had subdued him to faith in Christ.” (Lives of
Illustrious Men 5) (NPNF 2.3) He again writes, “. . . from the first spoils of the
Church, he converted the proconsul of the country Sergius Paulus, the trophies of
his victory, a banner raised up, and he was called by Paul rather than Saul.”
(Commentary in the Epistle to Philemon 1) (PL 26.604C) (author’s translation)
John Chrysostom (A.D. 347-407) tells us that Saul’s name was changed to Paul at
the time when the church elders in Antioch laid his hands upon him. Chrysostom
writes, “‘But Saul, who is also Paul,’—here his name is changed at the same time
that he is ordained, as it was in Peter’s case,” (In the Acts of the Apostles, Homily
27 [comments on Acts 13:9]) (NPNF 1.11, PG 60.209). Chrysostom also writes,
“Why did God change his name, and call him Paul, who was Saul? It was, that he
might not even in this respect come short of the Apostles, but that that
preëminence which the chief of the Disciples had, he might also acquire; and have
whereon to ground a closer union with them.” (Commentary on the Epistle to the
Romans, Homily 1 [comments on Romans 1:1-2]) (NPNF 1.11, PG 60.395).
Augustine (A.D. 354-430) believes that his name came about because of his small
standing before the Twelve Apostles, saying, “Accordingly Paul, who, although he
was formerly called Saul, chose this new designation, for no other reason, as it
seems to me, than because he would show himself little,—the ‘least of the
apostles,’—contends with much courage and earnestness against the proud and
arrogant . . .” (On the Spirit and the Letter 7.12) (NPNF 1.5) Thus, we have three
different views from three of the more important early Church father.

Most likely, Paul’s name change in Acts 13:9 is similar to Acts 12:12 when Luke
refers to both names of John Mark, saying, “And when he had considered the
thing, he came to the house of Mary the mother of John, whose surname was
Mark; where many were gathered together praying.” Thus, Paul most likely carried
both names prior to his conversion and public ministry. Regardless of the reason
for Luke changing his name in the book of Acts, the apostle Paul always uses his
Greco-Roman name in his epistles, perhaps because he was addressing a mixture
of Jewish and Gentile readers in these congregations.

1:1 “an apostle of Christ Jesus” (ἀπόστολος Χριστοῦ Ἰησοῦ). The twenty-seven
books of the New Testament carry the weight of the apostolic authority of the

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twelve apostles of the Lamb of God, Jesus Christ. In addition, Paul understood
himself as an apostle who was “born out of due time” (1 Cor 15:8). These books
were either written by or directly endorsed by one of these apostles. The early
Church submitted herself to the instructions and doctrines of these writings
because of their level of authority and divine inspiration. The apostle Paul wrote
thirteen epistles in the New Testament and most likely the epistle of Hebrews
under apostolic authority by the inspiration of the Holy Spirit. This apostolic
authority is clearly reflected throughout all of his epistles, whether he mentions his
office in the salutation or not.

Paul declares his apostolic authority in his salutation to 2 Timothy by saying, “an
apostle of Christ Jesus.” To those churches and individuals in which Paul
displayed his apostleship over them in order to give doctrine and correction, he
introduces himself as “an apostle of Jesus Christ.” Thus, Paul refers to his office as
an apostle in nine of his thirteen epistles (Rom 1:1, 1 Cor 1:1, 2 Cor 1:1, Gal 1:1,
Eph 1:1, Col 1:1, 1 Tim 1:1, 2 Tim 1:1 and Titus 1:1). Peter also opens his epistles
declaring his apostleship in the Lord. In contrast, the apostle John never referred to
his apostolic office. Some scholars suggest that Paul declares his apostleship in his
epistles because he was often challenged by the Judaizers who also claimed this
office.

Karen Jobes cites several Church fathers who acknowledged the apostolic
authority of the New Testament writers. 186 Ignatius writes, “I do not, as Peter and
Paul, issue commandments unto you. They were apostles; I am but a condemned
man.” (The Epistle of Ignatius to the Romans 4.3) (ANF 1); “I do not issue orders
to you, as if I were some great person. For though I am bound for the name [of
Christ], I am not yet perfect in Jesus Christ. For now I begin to be a disciple, and I
speak to you as fellow-disciples with me.” (The Epistle of Ignatius to the
Ephesians 3.1) (ANF 1); “I exhort you to study to do all things with a divine
harmony, while your bishop presides in the place of God, and your presbyters in
the place of the assembly of the apostles” (The Epistle of Ignatius to the
Magnesians 6.1) (ANF 1) Polycarp writes, “Let us then serve Him in fear, and with
all reverence, even as He Himself has commanded us, and as the apostles who
preached the Gospel unto us, and the prophets who proclaimed beforehand the
coming of the Lord [have alike taught us].” (The Epistle of Polycarp to the
Philippians 6.3) (ANF 1) Thus, the apostolic authority of the New Testament
writers was forefront in the minds of the early Church fathers.

Belleville suggests that Paul introduces his apostolic authority in his opening
salutation to his dear co-worker Timothy because the epistle has a broader
audience of the church of Ephesus, as we see in his closing statement, “Ἡ χάρις

186
Karen H. Jobes, 1 Peter, in Baker Exegetical Commentary on the New Testament, eds. Robert
W. Yarbrough and Robert H. Stein (Grand Rapids, Michigan: Baker Academic, 2005), 59-60, Logos.

117
μεθʼ ὑμῶν” (Grace be with all of you) (1 Tim 6:21). She explains that Paul was
charging Timothy as well as this church to confront the encroachment of false
doctrines. 187 This looming confrontation required spiritual warfare through prayer,
as Paul states in 1 Timothy 1:18, “This charge I commit unto thee, son Timothy,
according to the prophecies which went before on thee, that thou by them mightest
war a good warfare.”

Paul the Servant of Jesus Christ. On three occasions, Paul opens his epistles with
the phrase “a slave/servant of Christ” (Rom 1:1, Phil 1:1, Titus 1:1). The Greek
word δοῦλος means “a slave” (BAGD), but it is generally softened to “servant” in
modern English translations. Paul described himself as a servant to the church at
Rome in order to serve as an example of one who has offered himself as a living
sacrifice to the Lord (Rom 12:1). Paul describes himself as a “servant” (δοῦλος) to
the Philippians because he is giving examples of servanthood within this epistle,
first of himself (1:12-30), then of Jesus Christ (2:1-11), of Timothy (2:19-24), and
of Epaphroditus (2:25-30), servants who laid aside their own wills to fulfill the will
of those in authority over them. This description of Paul as a servant reflects the
message and theme of Paul’s epistle to the Philippians. In the epistle of Titus, Paul
was a servant of Jesus Christ in order to show himself an example of God’s grace
in a lifestyle of good works and sound doctrine (Titus 2:7). To Philemon Paul
declares himself as a “prisoner of Jesus Christ,” because his message to Philemon
was about a slave, or prisoner, who was serving Philemon. However, in his two
letters to the church of Thessalonica, Paul defers the use of any title in order to
equate himself as co-workers with Silas and Timothy. Although he refers to his
apostleship in 1 Thessalonians 2:6, he is mindful to use it in the plural form as a
co-worker with Silas and Timothy to emphasize their need to labour together as
apostles until Jesus returns.

1:1 “by the will of God according to the promise of life which is in Christ
Jesus” (διὰ θελήματος θεοῦ κατʼ ἐπαγγελίαν ζωῆς τῆς ἐν Χριστῷ Ἰησοῦ). In 2
Timothy 1:1b Paul is looking at God’s divine calling at the end of his life from the
viewpoint of its fulfillment and reward of eternal life in Heaven. Paul the elderly
apostle is about to be martyred; thus, the promise of eternal life in Christ Jesus was
more on his mind at this time than in any other period in his life. The theme of
eternal life is woven throughout this epistle. For example, Paul opens this epistle
with a reference to the Gospel of Jesus Christ as the Gospel of Life (1:1). Paul
refers to his message as the Gospel of eternal life again in 2 Timothy 1:10, “But is
now made manifest by the appearing of our Saviour Jesus Christ, who hath
abolished death, and hath brought life and immortality to light through the
gospel.” 2 Timothy 2:10, “Therefore I endure all things for the elect's sakes, that
they may also obtain the salvation which is in Christ Jesus with eternal glory.” 2
Timothy 4:1, “I charge thee therefore before God, and the Lord Jesus Christ, who

187
Belleville, 1 Timothy, 25-26.

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shall judge the quick and the dead at his appearing and his kingdom.” 2 Timothy
4:8, “Henceforth there is laid up for me a crown of righteousness, which the Lord,
the righteous judge, shall give me at that day: and not to me only, but unto all them
also that love his appearing.”

Paul has been preaching the Gospel revealed directly to him by Jesus Christ since
his conversion over thirty years ago. He has proclaimed it as the Gospel of
Salvation to the church at Rome (Rom 1:16). To the Corinthians it was the Gospel
of the power and wisdom of God (1 Cor 1:25). For the Galatian churches he
proclaimed it as the Gospel of Liberty (Gal 5:1). It was a Gospel that revealed the
mystery hidden from the ages to the Ephesian church (Eph 6:19). Paul told the
Philippians that it was the Gospel of partnership and divine provision (Phil 1:5,
4:15-19). When Paul looks at the Gospel of Jesus Christ through the eyes of one
who is about to face physical death, it becomes a Gospel of Eternal Life in Christ
Jesus. For he knows and is fully persuaded (2 Tim 1:12) that this same Gospel that
saved him (Romans) and set him free from this world’s corruption (Galatians, that
wrought both wisdom and miracles through him (1 and 2 Corinthians), that
showed him God’s will and plan for his life and for the Church as the hidden
mystery revealed (Ephesians), that provided for him throughout his entire ministry
(Philippians), is the same Gospel that will usher him into the presence of God.

1:2 “to Timothy (my) genuine son” (Τιμοθέῳ ἀγαπητῷ τέκνῳ). Any pastor
knows the loyalty of a “son in the faith” (1 Tim 1:2), referring to a person who was
brought into the kingdom of God under his ministry and raised up in that ministry.
This bond is stronger than that of a hired, associate pastor or church member who
has joined the church after their conversion experience. The bond between Paul
and Timothy was stronger than that of Paul and Barnabas or of Paul and Silas or
even of Paul and Luke; for Timothy was brought into the kingdom of God directly
under Paul and continued under his ministry. Both of these servants of the Lord
had several things in common. Both had Gentile fathers and Jewish mothers. Both
traveled together and suffered for the kingdom of God. And for these reasons,
there was no one that bonded closer to Paul during his life and ministry than was
Timothy.

Paul describes Timothy as “my own son in the faith” (1 Tim 1:2), and “my dearly
beloved son” (1 Cor 4:17, 2 Tim 1:2). Paul also tells the Corinthians that Timothy
is “faithful in the Lord” and is able to bring them into remembrance of his ways (1
Cor 4:17); for few people understood Paul as did Timothy, who laboured beside
him for years. Paul tells the Philippians a few years later that, as a son with a
father, Timothy had served with Paul in the Gospel (Phil 2:22). Now, in the
closing days of his life Paul summoned Timothy by his side to share his most
intimate needs (2 Timothy).

Timothy’s role as Paul’s son in the faith places him under spiritual authority and in
subjection to the charges that Paul is about to give him. Thus, Paul addresses him

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in this manner, so that his charge will be spoken in love to this young minister, but
with a tone of seriousness and divine authority. The phrase “my own son in the
faith” (1 Tim 1:2) may imply Paul’s intent to hand over the reins of his ministry to
Timothy upon his death.

1:2 “Grace, mercy, (and) peace from God our Father and Christ Jesus our
Lord” (χάρις ἔλεος εἰρήνη ἀπὸ θεοῦ πατρὸς καὶ Χριστοῦ Ἰησοῦ τοῦ κυρίου
ἡμῶν). The Pauline Greeting. Scholars discuss the meaning of Paul’s epistolary
greetings from two different angles, either an historical approach or a theological
approach. The historical approach evaluates the history behind the use of the
words “grace” and “peace” in traditional greetings, with this duet of words limited
in antiquity to New Testament literature. McGee says the word “grace” in Paul’s
greetings was a formal greeting used in Greek letters of his day, while the word
“peace” was the customary Jewish greeting. 188 John Grassmick says the Greek
word χαίρειν was a common greeting in classical Greek epistles (note this use in
Acts 15:23; 23:26, Jas 1:1), so that χάρις was a “word play” Paul used in
conjunction with the Hebrew greeting “peace.” 189 Thus, Paul would be respectfully
addressing both Greeks and Jews in the early Church. However, Paul uses these
same two words in his epistles to Timothy, Titus, and Philemon, which weakens
the idea that Paul intended to make such a distinction between two ethnic groups
when using “grace” and “peace.” Perhaps this greeting became customary for Paul
and lost its distinctive, cultural elements.

A theological approach is proposed by James Denney, who explains the

relationship of these two words as a cause and effect. He says that grace is God’s
unmerited favor upon mankind, and the peace is the result of receiving His grace
and forgiveness of sins. 190 In a similar statement, Charles Simeon says the phrase
“‘grace and peace’ comprehended all the blessings of the Gospel.” 191

The word χάρις means, “grace, favour.” God’s grace or undeserved favour comes
only through Jesus Christ, as we read in John 1:17, “For the law was given by
Moses, but grace and truth came by Jesus Christ.” The apostle Paul makes
numerous references to how man accesses God’s grace through Jesus Christ: “By
whom we have received grace and apostleship” (Rom 1:5), “That as sin hath
reigned unto death, even so might grace reign through righteousness unto eternal

188
J. Vernon McGee, “The Epistle to the Romans,” in Thru the Bible With J. Vernon McGee, vol.
4 (Nashville: Thomas Nelson Pub., 1997), 649, Logos.
189
John D. Grassmick, “Epistolary Genre,” in Interpreting the New Testament Text, eds. Darrell L.
Bock and Buist M. Fanning (Wheaton, Illinois: Crossway Books, 2006), 232.
190
James Denney, The Epistles to the Thessalonians, in The Expositor’s Bible, eds. William R.
Nicoll and Oscar L. Joseph (New York: Hodder and Stoughton, n.d.), 15-16.
191
Charles Simeon, 2 Peter, in Horae Homileticae, vol. 20: James to Jude (London: Holdsworth
and Ball, 1833), 285.

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life by Jesus Christ our Lord.” (Rom 5:21), “But by the grace of God I am what I
am” (1 Cor 15:10), “For by grace are ye saved through faith; and that not of
yourselves: it is the gift of God:” (Eph 2:8), “Unto me, who am less than the least
of all saints, is this grace given” (Eph 3:8), “Let us therefore come boldly unto the
throne of grace, that we may obtain mercy, and find grace to help in time of need.”
(Heb 4:16) God’s holiness has not changed, but access to His grace has now been
made possible through our faith in Christ Jesus. God’s children must live by God’s
grace in their daily walk with the Lord. The children of Israel serve as an example
of God’s grace. For example, in Exodus 33:2-3, 15-17, God would have consumed
Israel if He had come into the midst of a stiff-necked people. Moses prayed for
favour in God’s eyes and for God to go with them. God gave them favour and
showed it by going with them. This story testifies of God's grace.

When God’s presence comes in our lives by grace, a peace settles in our hearts.
Jesus said, “Peace I leave with you, my peace I give unto you: not as the world
giveth, give I unto you. Let not your heart be troubled, neither let it be afraid.”
(John 14:27) Paul writes, “Therefore being justified by faith, we have peace with
God through our Lord Jesus Christ:” (Rom 5:1) He says, “For to be carnally
minded is death; but to be spiritually minded is life and peace.” (Rom 8:6) He
says, “Be careful for nothing; but in every thing by prayer and supplication with
thanksgiving let your requests be made known unto God. And the peace of God,
which passeth all understanding, shall keep your hearts and minds through Christ
Jesus.” (Phil 4:6-7) Again, he says, “And let the peace of God rule in your hearts,
to the which also ye are called in one body; and be ye thankful.” (Col 3:15) In
Romans 15:13, He is called the “God of peace,” because His presence brings
peace. 192 God’s peace in the heart of His children is the evidence of His grace
poured forth in our lives.

The Pauline Blessing. In a similar way that the early apostles were instructed by
Jesus to let their peace come upon the home of their host (Matt 10:13), so did the
apostle Paul open every one of his thirteen New Testament epistles with a blessing
of God’s peace and grace upon his readers. We can bless a house by speaking
God's peace upon it, as Jesus said, “And if the house be worthy, let your peace
come upon it: but if it be not worthy, let your peace return to you.” (Matt 10:13)
Maclaren acknowledges this prophetic element of the Pauline blessings by
describing them as “a desire which is so certain of its own fulfilment, that it is a
prophecy, just because it is a prayer.” 193

This practice of speaking blessings upon God’s children may have its roots in the
priestly blessing of Numbers 6:22-27, where God instructed Moses to have the

192
Bertha Smith, Go Home and Tell (Nashville, Tennessee: Baptist Sunday School Board, 1964),
85.
193
Maclaren, Colossians and Philemon, 430.

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priests speak a blessing upon the children of Israel. We see in the book of Ruth
that this blessing became a part of the Jewish culture when greeting people. Boaz
blessed his workers in the field and his reapers replied with a blessing, saying,
“And, behold, Boaz came from Bethlehem, and said unto the reapers, The LORD
be with you. And they answered him, The LORD bless thee.” (Ruth 2:4) We also
see this practiced by the king David when he said, “mercy and truth be with thee”
(2 Sam 15:20). We see this blessing reflected again in Psalms 129:8, “Neither do
they which go by say, The blessing of the LORD be upon you: we bless you in the
name of the LORD.” Therefore, a word of blessing upon one another was part of
the Jewish cultural greeting.

These examples provide us the background as to why Paul was speaking a blessing
upon the church at Ephesus, especially that God would grant them more of His
grace and abiding peace that they would have otherwise not known. In faith, we
can receive this same blessing into our lives. Paul actually pronounces and invokes
a blessing of divine grace and peace upon his readers with these words, “Grace be
to you, and peace, from God our Father, and from the Lord Jesus Christ.” I do not
believe this blessing is unconditional, but rather conditional. In other words, it is
based upon the response of his hearers to each of his epistles. The more they obey
these divine truths laid forth in this epistle, the more God’s grace and peace is
multiplied in their lives. We recall how the children of Israel entered the Promised
Land, with six tribes standing upon Mount Gerizim to bless the people and six
tribes upon Mount Ebal to curse the disobedient (Deut 27:11-26). Thus, the
blessings and curses of Deuteronomy 28:1-68 were placed upon the land. All who
obeyed the Law received these blessings, and all who disobeyed received this list
of curses. In the same way, Paul invokes a blessing into the body of Christ for all
who will hearken unto the divine truths of this epistle. We see this obligation of the
recipients in Beck’s translation of 2 Peter 1:2, “As you know God and our Lord
Jesus, may you enjoy more and more of His love and peace.” When we pray for
others, God shows grace to both them and us. This same blessing applies not only
to the recipients of this epistle two thousand years ago, but also to you and I today.
This is a spoken blessing, which blesses men, a blessing that we can receive today
by receiving God's Word.

Through Christ Jesus, the Church has become the recipient of the manifold aspects
of the grace, peace, and mercy of God. Through our faith and obedience to the
teachings of each of the New Testament epistles, we receive the grace, peace, and
mercy to walk in divine blessings and victory in this life. In the epistle of Romans,
the manifold aspects of God’s grace, peace, and mercy are imparted into the life of
the believer as he offers his life as a living sacrifice to take the Gospel to the
nations; in the epistle of Ephesians, as he walks worthy of his calling by engaging
in spiritual warfare to fulfill God’s plan of redemption for mankind; in the epistle
of Philippians, as he partners with God’s servants in fulfilling God’s plan of
redemption for mankind; in the epistle of Colossians, as he allows Christ to have
preeminence in his daily lifestyle; in the epistle of Galatians, as he lives as a new

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creature in Christ while walking in freedom from the bondages of this world; in the
epistles of 1 and 2 Thessalonians, as he sanctifies his life in anticipation of the
Second Coming of Jesus Christ; in the epistle of 1 Corinthians, as he walks in love
while manifesting the gifts of the Spirit; in the epistle of 2 Corinthians, as he
endures hardships while fulfilling his calling. God’s abundance of grace, peace,
and mercy are available for those of His children who live by faith and obedience
in their spirit, soul, body, and material possessions. Therefore, Paul said, “But by
the grace of God I am what I am: and his grace which was bestowed upon me was
not in vain; but I laboured more abundantly than they all: yet not I, but the grace of
God which was with me.” (1 Cor 15:10)

Regarding the word “mercy” in the Pauline greetings, it is interesting to note that
this word is only used by Paul in his introductions to the Pastoral Epistles (1 Tim
1:2, 2 Tim 1:2, Titus 1:4), while the word is lacking in the introductions to his
other epistles (Rom 1:7, 1 Cor 1:2, 2 Cor 1:2, Gal 1:3, Eph 1:2, Phil 1:2, Col 1:2, 1
Thess 1:1, 2 Thess 1:2, Phlm 3). One suggestion as to why Paul blessed these
leaders with mercy and not the congregations is because this is one quality that
every pastor must exhibit in order to work with people. We find in Romans 12:6-8
that mercy is a gift. Thus, Paul may have been blessing Timothy and Titus with
mercy so that they would have it to minister to others.

Application. Every believer’s sanctification is a long and enduring process that

requires God pouring out his mercy, peace, and love upon His children. We
reciprocate with the same by offering mercy, peace, and love towards one another
as we grow in faith. Thus, the apostles opened most of their New Testament
epistles with this act of love.

Paul Charges Timothy as an Evangelist to Preach the Word

(2 Timothy 1:3-4:8)

After giving Timothy a warm greeting that reflects God’s predestined promise of
life in Christ Jesus (1:1-2), Paul immediately begins to exhort this young minister
of the Gospel to fulfill his divine office as an evangelist by preaching the Word so
that others might obtain this blessed promise. With each exhortation, Paul uses
himself as an example of how to fulfill these particular duties of a faithful minister
of Christ Jesus. Paul bases his exhortation and charges upon the spiritual journey
that every minister of God should complete, which journey reflects the seven-fold
scheme of the ordo salutis (predestination, calling, justification, indoctrination,
divine service, perseverance, glorification). This spiritual journey begins with the
foreknowledge of God the Father (predestination, calling), justification through
Jesus Christ the Son, and the sanctification of the Holy Spirit that will one day
bring us into the fullness of our glorification in Heaven (Rom 8:29-30, 1 Pet 1:2).
In the main body of the epistle of 2 Timothy, Paul first reminds Timothy of his
spiritual heritage and the call of God upon his young life, which calling was passed
down from his grandmother Lois and his mother Eunice to him (1:3-7). Secondly,

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Paul gives Timothy his first exhortation to boldly exercise his divine gift based
upon the grace of God that justified him and all men who trust in Christ Jesus (1:8-
18). Paul gives Timothy a second exhortation to be strong in the Lord in order to
deliver sound doctrines to faithful men (2:1-13). Paul gives Timothy a third
exhortation to seek his approval from God rather than man as a faithful servant of
Christ Jesus (2:14-26). Paul then reflects upon the part of the journey called
perseverance, in which Timothy is given a fourth exhortation to continue in what
he has been taught (3:1-17). Finally, Paul focuses upon the future glorification that
awaits every faithful minister when they enter into Heaven. Based upon this future
hope of eternal glory, Paul charges Timothy to preach the Word in all seasons
(4:1-8). Thus, Paul begins by having Timothy look back upon the faithfulness of
his mother and grandmother in training him up in the Holy Scriptures, and he
concludes this epistle by having him look towards eternity as he describes the
crown of righteousness for those who are faithful. Through the words of this
epistle, Paul draws a broader picture of Timothy’s life before his birth and long
after his death in which his temporal earth-life is but a moment. In other words,
Paul endeavours to help Timothy see the bigger picture of his divine calling, which
heavenly perspective the Lord had already given the apostle through a number of
divine visitations.

Literary Evidence for the Structure. The apostle Paul uses the imperative mood
thirty-three times in his second epistle to Timothy, and he delivers each
exhortation and the final charge to him in this mood of command (1:8; 2:1, 14; 3:1;
4:2).However, each of these imperative statements begin a three-fold sequence of
charge ̶ example of Paul ̶ basis of charge. The main body of 2 Timothy follows
this literary structure.

Central Ideas. Here are proposed statements expressing the central ideas of 2
Timothy 1:3-4:8 emphasizing divine service, namely, the primary duties of the
New Testament evangelist in the equipping of the saints for the work of the
ministry, and specifically the divine commission to preach the Word:

Exegetical Idea – The apostle Paul charged Timothy to preach the Word in
order to establish the Gospel in the New Testament Church through the office
of the evangelist.

Theological Idea – Because the apostle Paul charged Timothy to preach the
Word in order to establish the Gospel in the New Testament Church through
the office of the evangelist, God the Father has charged His servants to
faithfully preach the Word in order to establish the Gospel in the New
Testament Church through the office of the evangelist.

Homiletical Idea – Because God the Father has charged His servants to
faithfully preach the Word in order to establish the Gospel in the New
Testament Church through the office of the evangelist, we are charged to

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 faithfully preach the Word in order to establish the Gospel in the New
Testament Church through the office of the evangelist.

Here is a proposed outline:

a) Paul Exhorts Timothy to Stir Up His Gift 1:3-7

b) Paul Exhorts Timothy to Boldness in His Gift amidst Hardships 1:8-18
c) Paul Exhorts Timothy to Entrust the Gospel to Faithful Men 2:1-13
d) Paul Exhorts Timothy to Live a Lifestyle Approved by God 2:14-26
e) Paul Exhorts Timothy to Persevere amidst Wicked Times 3:1-17
f) Paul’s Primary Charge to Timothy to Preach the Word 4:1-8

Paul uses analogies of a minister of Christ throughout this second epistle to

Timothy: the soldier (2:3), an athlete (2:5), the husbandman (2:6), the workman
(2:15), a vessel (2:21), a servant (2:24).

Paul Exhorts Timothy to Stir Up His Gift Based upon

His Spiritual Heritage (Divine Calling)
(2 Timothy 1:3-7)

In 2 Timothy 1:3-7 Paul reflects upon the phase of divine calling in Timothy’s
spiritual journey by exhorting him to stir up his divine gift. He bases this
exhortation upon Timothy’s spiritual heritage by reminding this young man how it
was passed down through his mother and grandmother (1:3-5). He then exhorts
Timothy to stir up the gift given to him through the laying on of Paul’s hands (1:6-
7). This passage reflects the divine calling that God offers to all mankind.

Central Ideas. Here are proposed statements expressing the central ideas of 2
Timothy 1:3-7 emphasizing divine service, namely, the primary duties of the New
Testament evangelist in the equipping of the saints for the work of the ministry,
and specifically the divine commission to preach the Word based upon His
spiritual heritage:

Exegetical Idea – The apostle Paul exhorted Timothy to stir up his spiritual
gift as an evangelist through the laying on of hands based upon his divine
calling.

Theological Idea – Because the apostle Paul exhorted Timothy to stir up his
spiritual gift as an evangelist through the laying on of hands based upon his
divine calling, God the Father has divinely called men through the generations
to the office of the evangelist through the prophetic gifts.

Homiletical Idea – Because God the Father has divinely called men through
the generations to the office of the evangelist through the prophetic gifts, God

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 divinely calls His servants to the office of the evangelist through the prophetic
gifts.

Here is a proposed outline:

(1) Paul’s Thanksgiving for Timothy’s Spiritual Heritage 1:3-5

(2) Paul Exhorts Timothy to Stir Up His Prophetic Gift 1:6-7

Paul’s Thanksgiving to God for Timothy’s Heritage of Faith

(2 Timothy 1:3-5)

The theme of 2 Timothy is Paul’s charge for young Timothy to deliver the
uncompromised Word of God on all occasions. In 1:3-5 Paul gives him the basis
for such an appeal by reflecting upon Timothy’s salvation through faith in Christ
Jesus based upon the foreknowledge of God the Father. He explains in 1:3 of how
faithfully the Jewish forefathers watched over the Word of God for generations in
order to hand it down to their generations without alterations. This implies that his
own salvation is a fulfillment of God’s divine plan since the time of their
forefathers, the patriarchs of Israel. Paul then reminds him of his spiritual heritage
in his ancestry, how the same Word of God was handed down to Timothy through
the faithfulness of his grandmother and mother and divine foreknowledge of God
(1:4-5). Just as Paul’s forefathers passed down the knowledge of God’s salvation
to him, Timothy’s mother and grandmother passed this same knowledge down to
him. Later in this epistle, he reminds Timothy again of his godly heritage, saying,
“And that from a child thou hast known the holy scriptures, which are able to make
thee wise unto salvation through faith which is in Christ Jesus.” (2 Tim 3:15)

The Text
3
I thank God, whom I serve from (my) forefathers with a pure
conscience, that I have an unceasing remembrance of you night and day,
4
desiring to see you, while remembering your tears, in order that I might
be filled with joy, 5being reminded of the sincere faith that is in you,
which dwelt first in your grandmother Lois and in your mother Eunice,
and I a persuaded in you also.

The Jews as Custodians of God’s Word for Generations. 2 Timothy 1:3-5 reveals
that the Word of God was carefully handed down through the generations by
faithful men. We have ancient Jewish records of how they handed down their
Sacred Scriptures to each generation. E. W. Bullinger tells us the Jewish tradition
that after the Babylonian captivity, Ezra and Nehemiah began the task of setting
the Old Testament Scriptures in order. We see this in Ezra 7:6, 11 and Nehemiah
8:8. They created an order of scribes called the Sopherim (from the Hebrew word
“saphar,” which means, “to count or number”). Their task was to set the original
text in order. This means, that they counted each line, each word and each letter of

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the books of the Old Testament. They devised the way each page of Scripture was
to have a certain column of text with the known amount of words and letters on
each particular page. These pages could then be copied without error using this
counting system because each page would always look the same. This meant that
each letter was locked into same place on its designated page in the Scriptures and
could never be moved. Only the order of the Sopherim had the authority to revise
the original text or to move text to a new place. Jewish tradition tells us that the
men of “the Great Synagogue” as they were known, took about one hundred years
to complete this work, from the time of Nehemiah to Simon the first (410-300
B.C.).

After the text was set, the order of the Masoretes was established. The title of this
Jewish order comes from the Hebrew word “masar,” which means, “to deliver
something into the hand of another, so as to commit it to his trust.” They became
the custodians of the Sacred Scriptures. Their job was to preserve the Scriptures so
that no changes took place. A look at an ancient Hebrew manuscript reveals how
this was done. In the upper and lower margins of these ancient manuscripts and
between and along the outside of the columns of Sacred Text, you can see small
writings by these Masoretes that contain a counting system for the text. These side
notes are not commentaries, but rather information about the text on that particular
page, such as the number of times the several letters occur in the various books of
the Bible; the number of words, and the middle word; the number of verses, and
the middle verse; the number of expressions and combinations of words, etc. It
even listed the one hundred thirty-four passages in which the Hebrew word
“Adonai” was substituted for the original “YHWH.” This is the context within the
statement of Jesus Christ when He said that one jot or one tittle shall in no wise
pass from the law, till all be fulfilled.

When the Hebrew Bible came into print in the fifteenth century, only the Sacred
Text was printed and all of the marginal notes were disregarded. This is why we
are not familiar with this ancient Hebrew tradition today. 194

Paul’s Spiritual Bond to Timothy. 2 Timothy 1:3-5 serves as an introductory

thanksgiving to Paul’s second epistle to Timothy. No other passage in the Holy
Scriptures so clearly depicts the close bond of love held between the apostle Paul
and young Timothy. He considered him as his very own son. Timothy’s
conversion was most likely a result of Paul’s missionary journeys. The fact that
Paul calls him “my beloved son” (1 Cor 4:17), “my own son in the faith” (1 Tim
1:2) and “my dearly beloved son” (2 Tim 1:2) indicates that he was one of Paul’s
own converts.

194
E. W. Bullinger, Appendix 30: Massōrah, in The Companion Bible Being The Authorized
Version of 1611 With The Structures And Notes, Critical, Explanatory and Suggestive And With 198
Appendixes (London: Oxford University Press, c1909-22), 31.

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What is it that made Timothy special above all other converts in the eyes of Paul
the apostle? One factor may lie in the common background that each of them held.
Both of them grew up in the same region of Asia Minor. Paul was from Tarsus and
Timothy was from Derbe or Lystra.

In addition, it is possible that Paul was born of a Greek father and a Jewish mother.
This could explain how Paul gained his Roman citizen as he explains in Acts 22:3,
“I am verily a man which am a Jew, born in Tarsus, a city in Cilicia, yet brought
up in this city at the feet of Gamaliel, and taught according to the perfect manner
of the law of the fathers, and was zealous toward God, as ye all are this day.” We
know that Timothy was born of this mixed ethnic blood in Acts 16:1, “Then came
he to Derbe and Lystra: and, behold, a certain disciple was there, named
Timotheus, the son of a certain woman, which was a Jewess, and believed; but his
father was a Greek:”

The apostle Paul was both a Roman citizen through his father and a Jew by his
mother. He was born in Tarsus, the chief city of Cilicia, where Greek culture
predominated. In this city was a great university, which Strabo, writing about A.D.
19, tells us was a school known for its enthusiasm for learning, especially in the
area of philosophy. Strabo placed this university ahead of those at Athens and
Alexandria in its zeal for learning (Geography 14.5.13). 195

Paul’s claim to be a Roman citizen from Tarsus tells us that his family was one of
wealth and standing. The fact that he was born in Tarsus, but brought up in the city
of Jerusalem (Acts 22:3) implies that he did not reach university level before
leaving Tarsus, although his early education took place in this Greco-Roman
environment. Thus, he was strongly influenced by its teachings, and very familiar
with the Greek’s deep dependence upon human reason. In his quest for education,
he found himself seeking a meaning in life that went beyond his reasoning.
Because of his Jewish heritage, he was later trained in the strictest of sect of the
Jews, that of a Pharisee, and in this training, he sat under the most well-known
Hebrew teacher of his day, a man called Gamaliel (Acts 22:3).

It is from this upbringing that we see why Paul was a man of zeal and great
achievement; for he was raised in an atmosphere of physical and mental
achievement. However, in these two educational environments, he was yet to find
a purpose in life. Yes, he came closer to find purpose at the feet of Gamaliel than
at the University of Tarsus; but it did not answer the most important question in
life, “What is the meaning of life, and why am I here?”

195
Strabo writes, “The inhabitants of this city apply to the study of philosophy and to the whole
encyclical compass of learning with so much ardour, that they surpass Athens, Alexandreia, and every
other place which can be named where there are schools and lectures of philosophers.” See The
Geography of Strabo, vol. 3, trans. H. C. Hamilton and W. Falconer (London: George Bell and Sons,
1889), 57.

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Thus, we see how the elder Paul found Timothy, a young man just like himself,
struggling with the same issues early in life with which Paul himself had struggled.
Who was better able to understand and relate to Timothy than Paul the apostle?
Thus, the strong bond of affection arose between the two. It was this background
of mixed cultures that God used when He called Paul as an apostle to the Gentiles.

1:3 “I thank God” (Χάριν ἔχω τῷ θεῷ). The Greek construction (χάριν ἔχω τῷ
Χριστῷ Ἰησοῦ) or (χάρις τῷ θεῷ) or some variation of this phrase is found no less
than thirteen times in the Greek New Testament (Luke 17:9, Rom 6:17, 7:25, 1
Cor 10:30, 15:57, 2 Cor 2:14, 8:16, 9:15, Col 3:16, 1 Tim 1:12, 2 Tim 1:3, Phlm 7
[t.r.], Heb 12:28). 196 It is properly translated in a variety of ways; “I am grateful to
God,” or “I thank God,” “Let’s give thanks,” or “with thanks to the Lord.”

1:3 “whom I serve from (my) forefathers” (ᾧ λατρεύω ἀπὸ προγόνων). We may
paraphrase this to say, “whom I serve as my ancestors served,” or, “whom I serve
as men of God who preceded us have served.” Thus, Paul is reflecting upon the
spiritual heritage of his people the Jews. We see a similar phrase used in Hebrews
1:1, “God, who at sundry times and in divers manners spake in time past unto the
fathers by the prophets.” The phrase “spake in time past unto the fathers” reflects
Israel’s spiritual heritage. This epistle was probably authored by Paul also.

Paul reminds Timothy of his own spiritual heritage in 1 Timothy 1:5, of how his
sincere faith was handed down from his grandmother, to his mother, and then to
himself. In the epistle of 2 Timothy, Paul exhorts Timothy to fulfill his calling as
an evangelist (4:5). For this reason, Paul opens this Epistle with a testimony that he
has faithfully served in his personal calling. We can note how Paul charges
Timothy in 2:2 by saying, “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.” Thus, we see a theme emerging that runs throughout the epistle of 2
Timothy, which is the principle of handing down sound doctrine to an upcoming
generation of faithful men.

1:3 “with a pure conscience” (ἐν καθαρᾷ συνειδήσει). The voice of our hearts or
spirits is our conscience. Paul was a man that walked with a pure conscience, as
we see in Acts 23:1, ”And Paul, earnestly beholding the council, said, Men and
brethren, I have lived in all good conscience before God until this day.” Acts
24:16, “And herein do I exercise myself, to have always a conscience void of
offence toward God, and toward men.” Thus, Paul reveals in Acts 24:16 that he
learned how to follow his conscience rather than the voice of his mind, which is
human reason, or the voice of his physical body, which are our five senses. Paul

196
Kurt Aland, Matthew Black, Carlo M. Martini, Bruce M. Metzger, M. Robinson, and Allen
Wikgren, The Greek New Testament, Fourth Revised Edition (with Morphology) (Deutsche
Bibelgesellschaft, 1993, 2006), 2 Timothy 1:3, Logos.

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tells us in 2 Timothy 1:3 that he exercised himself or trained himself to follow his
conscience, which is the same as being led by the Spirit. The Holy Spirit speaks to
us and guides us through our spirits, speaking to our hearts rather than our minds
and thoughts.

1:3 “that I have an unceasing remembrance of you night and day” (ὡς
ἀδιάλειπτον ἔχω τὴν περὶ σοῦ μνείαν ἐν ταῖς δεήσεσίν μου νυκτὸς καὶ ἡμέρας).
BAGD tells us that the Greek relative pronoun ὡς has at least four distinct uses. (1)
It can be used as a comparative particle, showing how something proceeds, and is
translated “like, as.” (2) It can be used “as a conjunction denoting comparison,”
and is translated “so, in such a way.” (3) It can be used to introduce “the
characteristic quality of a person or thing,” and is translated “as one who,
because.” (4) It can be used as a “temporal conjunction,” and is translated, “while,
when, as long as.” In 2 Timothy 1:3 the context may support the temporal idea,
and read, “whom I serve from my forefathers with pure conscience, while (during
this time) without ceasing I have remembrance of thee in my prayers night and
day.” That is, Paul is a man of prayer while serving the Lord. The context can also
support the special use of a consecutive conjunction, and read, “whom I serve from
my forefathers with pure conscience, with the result that without ceasing I have
remembrance of thee in my prayers night and day.” That is, Paul’s life of serving
the Lord with a pure conscience results in him being a man of unceasing prayer.
Because Paul was led by his conscience and the Holy Spirit, the third member of
the Trinity is able to quicken to his heart on a regular basis to pray for certain
people and things. Paul was a man of prayer, a prayer warrior. He kept his mind on
the Lord and prayed whenever a person or a need was brought to his remembrance.
Specifically, Paul prayed when the Holy Spirit quickened a person or issue to his
spirit or heart. 2 Timothy 1:3 implies that the office of the Holy Spirit is to bring
certain people and needs to our remembrance for prayer. Dutch Sheet gives an
example to this aspect of intercessory prayer brought on by the Holy Spirit. 197

However, 2 Timothy 1:3 reveals more than Paul’s discipline and the leadership of
the Holy Spirit in his life. Paul was filled with the Holy Spirit and driven with a
passion; he stayed filled with the Holy Spirit, walking in the anointing of an
apostle. Paul could not escape his passion and desire for Timothy’s maturity,
sensing in his heart that this young man would carry the flaming torch when he
went to be with the Lord in Heaven. The Lord stirred up Paul to pray for Timothy
on a regular basis.

Thus, one primary way that Paul served the Lord was by discipling Timothy to
carry on Paul’s work after he has departed, in much the same way a father raises
his son to become a faithful heir. Note that Paul has opened this epistle by calling
Timothy “a beloved child.” Paul is going to hand over a portion of his ministry to

197
Dutch Sheets, Intercessory Prayer (Ventura, California: Regal Books, 1996), 118-119.

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Timothy at his departure, as a father hands over his assets to his son. Paul’s
unceasing prayers for Timothy are a part of this process of discipleship and
preparation for managing this inheritance.

1:4 “desiring to see you” (ἐπιποθῶν σε ἰδεῖν). Paul’s desire to see Timothy in 1:4
moved him later to request that he make all effort to come see him in the closing
passage of this epistle, as we see in 2 Timothy 4:9, “Do thy diligence to come
shortly unto me:”

1:4 “while remembering your tears, in order that I might be filled with joy”
(μεμνημένος σου τῶν δακρύων, ἵνα χαρᾶς πληρωθῶ). My sister-in-law immigrated
to the U.S. from the Philippines, leaving her two sons behind. She expressed the
emptiness she feels in her heart in longing for them. Although she is a person who
is generally happy, her joy was not complete until she was reunited with her two
sons. Likewise, Paul was a man who knew the joy of serving the Lord; yet, a part
of him felt empty in Timothy’s absence.

1:5 “being reminded of the sincere faith that is in you” (ὑπόμνησιν λαβὼν τῆς
ἐν σοὶ ἀνυποκρίτου πίστεως). While Paul prayed for Timothy on a continual basis
(1:3), there was a day when the Holy Spirit brought to the apostle’s recognition
that fact that this young man had a spiritual heritage. The Greek text literally reads,
“receiving a remembrance.” The Lord revealed to Paul the genuine faith that
resided in Timothy’s heart. The Lord has often revealed to me the heart of those
who are involved in my life. I believe the Lord wanted to show Paul that Timothy
was ready to receive this strong charge that would stay with him the rest of his life.

The word ἀνυπόκριτος literally reads, “unhypocritical.” Thus, it means, genuine or

sincere, describing “a sincere faith” (Strong). One of the greatest challenges that I
have faced in the mission field is the need to discern a person’s true motives. Local
people often seek to befriend missionaries for the wrong motive. Therefore, they
pretend to be a committed Christian as a way of approaching those of whom they
seek to take advantage. The word “hypocrite” accurately describes this type of
conduct. In contrast, Paul describes Timothy’s faith as “unhypocritical,” as
genuine, coming from a sincere heart because Timothy did not embrace Paul for
ulterior motives.

Philip Towner reminds us that Paul sometimes uses the word “faith” (πίστις) to
describe the trust that Christians place in God, and at other times, he uses it to
describe the creeds of the Christian faith, as in 1 Timothy 1 Timothy 4:6, “If thou
put the brethren in remembrance of these things, thou shalt be a good minister of
Jesus Christ, nourished up in the words of faith and of good doctrine, whereunto
thou hast attained.” In 2 Timothy 1:5 Paul seems to be referring to the intrinsic
trust that Timothy has placed in God. 198
198
Towner, The Letters to Timothy and Titus, 453-454.

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H. R. Reynolds posits the question of what incident reminded Paul of Timothy’s
sincere faith. 199 In light of certain comments made in the epistle of 2 Timothy,
Paul may have been reminded of Timothy’s recent imprisonment, as recorded in
Hebrews 13:23, “Know ye that our brother Timothy is set at liberty; with whom, if
he come shortly, I will see you.” Because Paul tells Timothy that those in Asia had
left him (2 Tim 1:15) (perhaps during Paul’s arrest and current imprisonment),
Timothy stood strong in the faith in the midst of this great trial of faith. Were those
tears just mentioned in 1:4 the result of Timothy seeing Paul bound and
imprisoned in the midst of this trial of faith for the churches in Asia Minor? The
context of this epistle supports this possibility. This incident would have persuaded
Paul that Timothy’s faith was genuine; thus, Paul says, “and I a persuaded in you
also.”

1:5 “which dwelt first in your grandmother Lois and in your mother Eunice,
and I a persuaded in you also” (ἥτις ἐνῴκησεν πρῶτον ἐν τῇ μάμμῃ σου Λωΐδι
καὶ τῇ μητρί σου Εὐνίκῃ, πέπεισμαι δὲ ὅτι καὶ ἐν σοί) Paul then mentions
Timothy’s godly family heritage within the context of this young man’s genuine
faith in God. Martin Dibelius and Hans Conzelmann describe this statement as a
counterpart to Paul’s heritage mentioned earlier in 1:3. 200 Paul probably met
Timothy’s father, mother, and grandmother in early his missionary trip through
Derbe and Lystra in Acts 16:1, “Then came he to Derbe and Lystra: and, behold, a
certain disciple was there, named Timotheus, the son of a certain woman, which
was a Jewess, and believed; but his father was a Greek.” Lois and Eunice are
Greek names given to Jews, but this was not an uncommon practice. 201

This statement reflects one aspect of the believer’s spiritual journey, that of God’s
divine calling upon one’s life prior to his or her salvation. He begins generations
before one’s salvation, preparing their upbringing in order to hear His Word during
their youth so that a person can live a life time of service to Him. For example, my
grandfather Harris Stephen Land was saved in the 1940’s and my mother followed
him in salvation as a child. Grandfather Land, born in 1902, did not receive Christ
as his Saviour until around 1943. He was riding his bicycle to work from his home
on Highway 231, up to Cato Road, and down Highway 390 towards Lynn Haven.

199
H. R. Reynolds, Second Timothy–Titus, Philemon, vol. 1, in The Biblical Illustrator, ed. Joseph
S. Exell (New York; Chicago; Toronto; London; Edinburgh: Fleming H. Revell Company, n.d.), 6,
Logos.
200
Martin Dibelius and Hans Conzelmann, The Pastoral Epistles: A Commentary on the Pastoral
Epistles, trans., Philip Buttolph and Adela Yarbro, in Hermeneia-A Critical and Historical Commentary
on the Bible, eds. Helmut Koester, Harold W. Attridge, Adela Yarbro Collins, Eldon Jay Epp, and
James M. Robinson (Philadelphia, Penn: Fortress Press, 1972), 98, Logos.
201
Jon C. Laansma, Commentary on 2 Timothy, in Cornerstone Biblical Commentary: 1 Timothy,
2 Timothy, Titus, and Hebrews, vol. 17, ed. Philip W. Comfort (Carol Stream, IL: Tyndale House
Publishers, 2009), 130, Logos.

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My mother recounted to me that as he was coming up the hill from the Mill Bayou
bridge, a bright light shown in front of him and the Lord told him to throw away
his cigarettes. This dramatic experience resulted in his conversion and changed his
home life from one of anger and rage to one of peace and joy. This change in her
father so moved my mother, who was seven years old, that she quickly gave her
life to Jesus as well. My grandfather would go on to feel a call to preach, but the
pastor and deacons as Hiland Park Baptist Church could not accept his call
because he had been previously married. Therefore, he preached on a few
occasions as he was given opportunity, such as the Baptist church in White City,
Florida. As a result, my parents met one another and were married in this church in
1953. This allowed me to be born and raised in church as a Christian.

I had a dream last night that seemed to carry a very spiritual truth (May 7, 2004). I
was walking the property of Hiland Park Baptist Church in my hometown of
Panama City, Florida. I was born and raised in this church, and I was sent out to
Bible school from this same fellowship. In this dream I was standing at the
northeast corner of the property looking at the old fellowship hall that used to be
the church auditorium when I was a child attending services in the 1960’s. I then
understood clearly and was deeply moved at how each church service was a very
important part of my spiritual growth and well being. As I attended each service
week by week and year by year, I saw myself being built up in the truths of God’s
Word. I understood how growing up in this atmosphere was a very precious and
important opportunity that I was giving as a child. I began to walk around this
building towards the southwest corner of the property reminiscing of these things
and saw the faces of many other young people that I grew up together with in
church. They were playing on the church property. This sight brought further
memories of how precious my Christian upbringing had been. I then approached
the current sanctuary and saw the congregation inside worshiping the Lord. I
yearned to go in and become caught up in this beautiful worship, but remembered
that my Bible and notebook were still in the car. I was torn between quickly
entering into worship so as not to miss a single moment of worship and running to
the car to get my Bible and notepad. Then the Lord spoke to me and said,
“Remove your coat of education.” I understood this to mean that I did not need to
focus at this time on writing down things while in church, but rather, to enter in
and learn to worship the Lord from my heart. I fell to the ground and began to
weep saying, “Please remove this coat from me. It seems too difficult to remove it
myself.” The Lord then said to me, “Faith is not of the mind, but rather of the
heart.”

Paul Exhorts Timothy to Stir Up His Prophetic Gift

(2 Timothy 1:6-7)

In 2 Timothy 1:6-7 the apostle Paul exhorts Timothy to stir up his prophetic gift
given to him through the laying on of Pauls’ hands.

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 The Text
6
Because of this I am reminding you to stir up the gift of God, which
is in you through the laying on of my hands. 7For God has not given us a
spirit of timidity but of power and of love and of self-discipline.

1:6 “Because of this I am reminding you to stir up the gift of God” (διʼ ἣν
αἰτίαν ἀναμιμνῄσκω σε ἀναζωπυρεῖν τὸ χάρισμα τοῦ θεοῦ). With the phrase
“because of this,” the apostle Paul is basing the exhortation of 1:6-7 upon his
confidence in Timothy’s uncompromising faith in God. He is asking Timothy to
walk as a mature Christian, and specifically, as an ordained and disciplined
minister set apart for the Gospel of Jesus Christ.

The Greek word ἀναζωπυρέω literally means, “to rekindle” (BAGD), like a
dwindling fire with its coals being stirred up again into a hot flame. Bill Hamon
says this word means, “to activate.” 202 Paul is telling young Timothy to activate
the gift of God that dwells within him. Notice that the apostle Paul does not say,
“stir up the gifts of the Holy Spirit,” but rather, “stir up the gift of God the Father.”

What was the gift that Paul was referring to here? Hagin says that it has a two-fold
application. First of all, he says that it refers to the impartations given by the Holy
Spirit when God sets people aside for service. Special gifts were imparted into
Barnabas and Saul when they were prayed over and set apart in Acts 13:2, “As
they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas
and Saul for the work whereunto I have called them.” Timothy also received an
impartation when he was set apart for the ministry in 1 Timothy 4:14, “Neglect not
the gift that is in thee, which was given thee by prophecy, with the laying on of the
hands of the presbytery.” William Mounce and others understand that this gift was
the anointing for the office of an evangelist (2 Tim 4:5).203

However, Hagin says that the second application of the gift refers to the gift of the
Holy Spirit, or being filled with the Holy Spirit when hands were laid upon them.
This gift, which refers to the presence of the Holy Spirit, or the baptism of the
Holy Spirit subsequent to salvation, can be stirred up on the inside of us, as this
verse says, by praying in tongues or praying in the Holy Ghost. 204

202
Bill Hamon, (Santa Rosa Beach, Florida: Christian International Ministries), interviewed by
Benny Hinn, This is Your Day (Irving, Texas), on Trinity Broadcasting Network (Santa Ana,
California), television program.
203
William D. Mounce, Pastoral Epistles, in Word Biblical Commentary, vol. 46, eds. Bruce M.
Metzger, David A. Hubbard, and Glenn W. Barker (Dallas, Texas: Word, Inc., 2000), 475, Logos.
204
Kenneth Hagin, Plans Purposes and Pursuits (Tulsa, Oklahoma: Faith Library Publications,
c1988, 1993), 125-6.

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The gifts of the Spirit are for serving others, and not for personal use. When we are
not serving, we are not going to see the gifts operate through us. The way Timothy
is going to stir up the gifts that are within him is by submitting to Paul’s charges in
this epistle and do what he is being asked to do, which is to serve as a minister of
God’s Word. 205 Thus, Paul is telling Timothy that God has anointed him for the
task that is being committed unto him within this epistle.

1:6 “which is in you through the laying on of my hands” (ὅ ἐστιν ἐν σοὶ διὰ τῆς
ἐπιθέσεως τῶν χειρῶν μου). In 2 Timothy 1:6 the apostle Paul refers to an event in
Timothy’s life when he and perhaps the elders of the church laid hands upon him,
very likely a reference to his ordination service. Paul mentioned this event earlier
in 1 Timothy 4:14, “Neglect not the gift that is in thee, which was given thee by
prophecy, with the laying on of the hands of the presbytery.” With prophecies and
the laying on of the hands of the church elders, a gift was imparted unto young
Timothy. Therefore, Paul was probably involved in the laid on of hands in 1
Timothy 4:14. The office and ministry deposited into Timothy was that of an
evangelist, as we see in 2 Timothy 4:5, “But watch thou in all things, endure
afflictions, do the work of an evangelist, make full proof of thy ministry.”

1:6 Comments. The only gift listed in 1 Corinthians 12:8-10 that a child of God
can initiate at his own will is the gift of speaking in tongues. All other gifts require
the moving and manifestation of the Holy Spirit to take place. When Paul tells
Timothy to stir up the gift that was in him through the laying on of his hands, he
was probably referring to speaking in tongues, which Paul teaches is the way a
believer edifies and strengthens his inner man (1 Cor 14:4). Thus, follows this
statement by saying that God has not given believers the spirit of timidity, but of
power, of love, and of a sound mind, all three being the effects of the edification of
the inner man.

Church leaders are anointed to impart gifts unto church members through the
laying on of hands. In Ephesians 4:7-8, the apostle Paul says that God gave gives
unto men when He ascended upon High. Just before His Ascension (Eph 4:8-10),
Jesus delegated His authority to the Church. In His name through faith in His
name, the Church can walk in the same authority that Jesus walked during His
earthly ministry. However, when He ascended to Heaven, He gave gifts unto men
because of the outpouring of the Holy Spirit. At this time, He distributed ministry
gifts accompanied with anointings to those whom He calls into the five-fold
ministry, beginning with the twelve apostles of the Lamb. As these ministry gifts
operate, they confirm those who have been called into the five-fold ministry. He
had to ascend and send the Holy Spirit in order to give gifts unto men. The Greek
text reads, “And He Himself gave . . .” The added personal pronoun “Himself”

205
In a similar statement, Thomas Lea says, “Rekindling his gifts would involve fervent prayer,
obedience to God’s Word, and demonstration of an active faith by Timothy.” See Lea and Griffin, 1, 2
Timothy, Titus, 188.

135
means that Jesus performs a task that only He Himself has the authority to
perform. While church bishops and deacons are appointed by church leaders
walking in the five-fold ministry, Jesus Himself appoints those who are called into
the highest offices of the five-fold ministries. Men may recognize this anointing
and office in someone’s life, but men do not have the divine authority to place
them in these office. Only the Lord Jesus Christ appoints men into these offices.
Paul then says, “for the equipping of the saints for the work of the ministry.” (Eph
4:12) This means that those in the five-fold office have been delegated the
authority to not only appoint men into local church offices, but to lay hands upon
them and impart heavenly gifts, as Paul tells Timothy, “Neglect not the gift that is
in thee, which was given thee by prophecy, with the laying on of the hands of the
presbytery.” (1 Tim 4:14). He later says, “Wherefore I put thee in remembrance
that thou stir up the gift of God, which is in thee by the putting on of my hands.” (2
Tim 1:6) The elders and Paul laid hands upon Timothy and “God gave gifts unto
men” (Eph 4:7-8).

1:7 Comments. The gift that Timothy received in 1:6 came through the laying on
of Paul’s hands. In 1:7 Paul develops this topic by explain its origin, which gift
was given to him from God through Paul; and because this gift is one aspect of an
anointing of the Holy Spirit, its operation in Timothy’s life expresses itself as
divine attributes, while the natural man would walk in timidity amidst
confrontation.

1:7 “For God has not given us a spirit of timidity” (οὐ γὰρ ἔδωκεν ἡμῖν ὁ θεὸς
πνεῦμα δειλίας). Since the day of Pentecost, God has been giving the Church the
gift of the Holy Spirit with the evidence of speaking in tongues. Those who
partook of the Holy Spirit on the day of Pentecost were transformed from timid
followers who abandoned Jesus during His arrest and trials to bold men and
women who risked their lives to preach the Gospel in the Temple and before the
Sanhedrin. These anointed believers stood before Jewish synagogues, and even
Roman governors as well as the Senate in Rome. The anointing of the Holy Spirit
compelled them to lay aside their timidity and risk their lives for Christ. Luke
records throughout the book of Acts how these early believers spoke with all
boldness, not waivering amidst of persecutions and even death.

The Greek word δειλία means, “timidity or cowardice.” This cowardice or fear of
what others think often causes us to quench the moving of the Holy Spirit within
us. We receive from God through faith in His Word, while we receive from Satan
through fear; and this fear is believing something that is negative and in
contradiction to God’s holy Word.

Illustration. When I first arrived in the mission field of Uganda, East Africa, I was
amazed because of the timidity of the general population. I was raised in the
United States, where people were free to express themselves and pursue their
education and dreams. However, Uganda had been under twenty-five years of

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cruel dictatorship and many people had seen atrocities. Fear had gripped the nation
so that people could not perform their duties in society. Through the years,
however, this spirit of timidity lifted as the Gospel of Jesus Christ embedded itself
within the society. People were preaching on the streets, pursuing careers, and
making bold strides in their lives through their faith in God.

1:7 “but of power and of love and of self-discipline” (ἀλλὰ δυνάμεως καὶ
ἀγάπης καὶ σωφρονισμοῦ). We can see the three-fold make-up of man in the
phrase “power, love, and self-discipline.” The Holy Spirit dwells in our physical
body to strengthen us and to empower us to serve the Lord. We must have the
strength to execute the duties of the office of our divine ministries. Also, the Holy
Spirit lives in our heart and fills us with the God-kind of love. While we execute
our duties we must be careful to walk in love with those around us. Finally, the
Holy Spirit empowers our soulish realm to develop within us a disciplined will.
We must be disciplined in our lifestyle to maintain good works. McGee says, “We
should be disciplined Christians rather than slaves to our emotions.” 206 The mature
Christian must be able to obey the Lord in spirit, soul, and body amidst his fleshly
objections, which is not easy to do.

1:7 Comments. The view that Timothy was timid does not fit the context of this
epistle or the book of Acts. Paul seems to be encouraging Timothy to boldly fulfill
his duties knowing the tendency for younger men and women to refrain their
voices before elders. Mounce says, “It can mean that they are being encouraged to
continue despite the pressure.” 207 Guthrie says that every minister needs to be
reminded of his ordination and calling, to recall God’s faithfulness, and to be
exhorted to press on amidst difficulties in fulfilling one’s calling. 208 Thus, we can
compare 2 Timothy 1:7 to Joshua 1:6 when the Lord told Joshua to “be strong and
of good courage.”

Paul Exhorts Timothy to Boldness in His Gift amidst Hardships Based upon
God’s Saving Grace to Fulfill One’s Holy Calling (Justification)
(2 Timothy 1:8-18)

In 2 Timothy 1:8-18 Paul reflects upon the phase of justification in Timothy’s

spiritual journey by exhorting him to boldly exercise his gift amidst hardships
based upon God’s grace in bringing salvation to mankind. Paul begins by asking
Timothy to not be ashamed of the Gospel (1:8-10), and he gives himself as an
example of how he has done the same amidst hardships (1:8-12). In this example,
Paul explains the holy calling to which they both have been called in declaring the

206
J. Vernon McGee, “The Second Epistle to Timothy,” in Thru the Bible Commentary, vol. 5
(Nashville, Tennessee: Thomas Nelson, 1998), 461, Logos.
207
Mounce, Pastoral Epistles, 476.
208
Guthrie, The Pastoral Epistles, 144.

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glorious Gospel of Jesus Christ to the Gentiles. Paul encourages Timothy to follow
his example of faithfulness. He also asks Timothy to protect this gift by the power
and leadership of the indwelling of the Holy Spirit as the basis for him ability to
fulfill this exhortation (1:13-18). Within this passage, Paul warns Timothy of
failure by giving him examples of some who have been unfaithful to God’s grace
(1:15) as well as an example of loyalty (1:16-18). Timothy is to respond to this
exhortation and example by walking boldly in the Gospel of Jesus Christ. Thus, we
see the underlying theme of justification in serving God faithfully in light of his
salvation reflected in this opening passage of Scripture.

Literary Evidence for the Theme. The emphasis of 1:8-18 in the ordo salutis
thematic scheme of this epistle is justification. Specifically, Paul is exhorting
Timothy in his office as an evangelist to stir up his gift as an evangelist in light of
God’s gift of salvation offered to mankind. Evidence for this theme of justification
is reflected in the statements, “Who hath saved us, and called us with an holy
calling” (1:9), “which was given us in Christ Jesus before the world began” (1:9),
“the appearing of our Saviour Jesus Christ, who hath abolished death, and hath
brought life and immortality to light through the gospel” (1:10), “I know whom I
have believed” (1:11)

Central Ideas. Here are proposed statements expressing the central ideas of 2
Timothy 1:8-18 emphasizing divine service, namely, the primary duties of the
New Testament evangelist in the equipping of the saints for the work of the
ministry, and specifically the divine commission to preach the Word based upon
God’s saving grace to fulfill one’s calling:

Exegetical Idea – The apostle Paul exhorted Timothy to boldly exercise his
gift as an evangelist through God’s grace of salvation and the indwelling of
the Holy Spirit.

Theological Idea – Because the apostle Paul exhorted Timothy to boldly

exercise his gift as an evangelist through God’s grace of salvation and the
indwelling of the Holy Spirit, God the Father has required His evangelists to
operate in their gifts through His grace of salvation and the indwelling of the
Holy Spirit.

Homiletical Idea – Because God the Father has required His evangelists to
operate in their gifts through His grace of salvation and the indwelling of the
Holy Spirit, God requires His evangelists to operate in their gifts through His
grace of salvation and the indwelling of the Holy Spirit.

Here is a proposed outline:

(1) Paul’s Exhortation to Boldness amidst Persecutions 1:8-10

(2) Paul’s Example of Boldness amidst Persecutions 1:11-12

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 (3) Paul Bases His Exhortation on the Indwelling Spirit 1:13-18

Paul’s Exhortation to Boldness amidst Persecutions

(2 Timothy 1:8-10)

In 2 Timothy 1:8-10 Paul exhorts Timothy to boldly exercise his gift as an

evangelist amidst persecutions. He bases his exhortation upon God’s saving grace
in his life and holy calling to the ministry of the Blessed Gospel of Jesus Christ.

The Text
8
Therefore, you should not be ashamed of the testimony of our Lord
neither of me his prisoner, but suffer together with the Gospel according
to the power of God, 9who saved us and called with a holy calling, not
according to our works, but according to His own purpose and grace,
which was given to us in Christ Jesus before the eternal ages, 10but is now
manifested through the appearing of our Saviour Christ Jesus, on the one
hand having abolished death, and on the other hand given light to life and
immortality through the Gospel,

1:8 “Therefore, you should not be ashamed of the testimony of our Lord” (μὴ
οὖν ἐπαισχυνθῇς τὸ μαρτύριον τοῦ κυρίου ἡμῶν). The phrase “testimony of our
Lord” can be understood as the subjective genitive in the Greek, meaning the
testimony that Jesus Christ Himself preached. However, this phrase is popularly
understood to serve as the objective genitive in which the preaching of the
disciples focused their message upon the Lord Jesus Christ; thus, “the testimony
about our Lord” (CSB, ESV, HCSB, ISV, LEB, NET, NIV), “to tell others about
our Lord” (GW, NLT), “your testimony to our Lord” (NAB, NABRE),
“witnessing to our Lord” (NJB), “witnessing for our Lord” (GNB), “to tell people
about our Lord Jesus (NCV), “to speak of our Lord” (CEV), “testifying to our
Lord” (RSV), and “to speak up for our Master” (Message). The apostle Paul
confirms this translation using this phrase in 1 Corinthians 1:6, “Even as the
testimony of Christ was confirmed in you.” (1 Cor 1:6)

In 2 Timothy 1:8 the apostle Paul exhorts Timothy not to be ashamed of his
testimony of the Lord Jesus Christ. With the word “therefore,” he bases this
exhortation upon the fact that God has not given us a spirit of timidity, but of love,
power, and self-discipline (1:7). He would not ask Timothy to do something that
he was not willing to do. Therefore, in 1:12 Paul says, “For the which cause I also
suffer these things: nevertheless I am not ashamed: for I know whom I have
believed, and am persuaded that he is able to keep that which I have committed
unto him against that day.” In other words, Paul tells Timothy not to deny Jesus
Christ amidst the growing persecution against the Church. He also warns him
about the cost of denial in 2 Timothy 2:12, “If we suffer, we shall also reign with
him: if we deny him, he also will deny us.” Jesus makes a similar statement in

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Mark 8:38, “Whosoever therefore shall be ashamed of me and of my words in this
adulterous and sinful generation; of him also shall the Son of man be ashamed,
when he cometh in the glory of his Father with the holy angels.” (also Luke 9:26)
In addition, Paul boldly declares to the church in Rome, “For I am not ashamed of
the gospel of Christ: for it is the power of God unto salvation to every one that
believeth; to the Jew first, and also to the Greek.” (Rom 1:16) While the flesh
wants to become timid amidst confrontation and persecution, the Holy Spirit drives
us to boldly proclaim the Gospel of Jesus Christ.

1:8 “neither of me his prisoner” (μηδὲ ἐμὲ τὸν δέσμιον αὐτοῦ). Although the
Romans seized Paul and imprisoned him, he considers himself a prisoner of the
Lord Jesus Christ. Paul was a “prisoner of the Lord” in the sense that he had been
imprisoned for Christ’s sake. Paul understood that in His divine providence, God
had permitted this second Roman imprisonment. Thus, Paul kept heart in this
suffering because he saw the Lord at work in his life amidst imprisonment.

1:8 “but suffer together with the Gospel” (ἀλλὰ συγκακοπάθησον τῷ

εὐαγγελίῳ). The Greek word συγκακοπαθέω “to suffer together with” (BAGD) is
used only one time in the New Testament. However, some Greek manuscripts use
this same word a second time in the place of κακοπαθέω in 2 Timothy 2:3, “Thou
therefore endure hardness, as a good soldier of Jesus Christ.” Because the word
συγκακοπαθέω is not found prior to the New Testament (TDNT), Guthrie and
others suggest that Paul may have coined this word for such an occasion. 209

Anyone who has been an athlete or a soldier knows the importance of encouraging
one another as a teammate in competition or in the heat of battle. Living for God
and exercising His gifts brings afflictions, as Paul says in 2 Timothy 3:12, “Yea,
and all that will live godly in Christ Jesus shall suffer persecution.” Paul was
enduring hardship when he wrote this second epistle to Timothy and he was
encouraging Timothy to do the same; for we know that no one can win this battle
alone.

Paul’s call for Timothy to suffer together with him may be a reference to Hebrews
13:23, “Know ye that our brother Timothy is set at liberty; with whom, if he come
shortly, I will see you.” According to this statement in the epistle of Hebrews,
Timothy did experience arrest and imprisonment. Thus, he became a partaker of
the same afflictions of the Gospel of which Paul was suffering when he wrote this
second epistle to Timothy.

1:8 “according to the power of God” (κατὰ δύναμιν θεοῦ). The uncompromising
Gospel of Jesus Christ is a gospel of God’s power to work in our lives. Our
sufferings for Jesus Christ are met with an outpouring of God’s power to

209
Ibid., 145.

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strengthen us. Paul mentioned the power of the Gospel in Romans 1:16, “For I am
not ashamed of the gospel of Christ: for it is the power of God unto salvation to
every one that believeth; to the Jew first, and also to the Greek.” The Lord once
said to me that every time Paul was imprisoned, his anointing increased. In our
weakness God’s power is made stronger, as Paul says in 2 Corinthians 12:10,
“Therefore I take pleasure in infirmities, in reproaches, in necessities, in
persecutions, in distresses for Christ's sake: for when I am weak, then am I strong.”

1:8 Comments. These early Christians had a valid reason to be timid about their
faith in Jesus Christ during this early period of Church history. Rome’s first wave
of persecutions against the Church had begun under Nero, who put to death the
apostles Peter and Paul in Rome around A. D. 64, according to Church tradition. In
2 Timothy 1:8 Paul is exhorting Timothy to be strong and remain a witness of
Jesus Christ in order to propagate the Gospel. Paul believes Timothy will remain
faithful because of his godly heritage.

The apostle Paul mentions some of their fellow sufferings and struggles in this
same epistle. For example, those in Asia turned back from the Gospel into
apostasy (1:15) when facing persecutions. In addition, Paul and Timothy dealt with
opposition from the false teachings of Hymenaeus and Philetus (2:17-17). Paul
also suffered hardships at Antioch, Iconium, and Lystra (3:10-11). Demas their
fellow-worker forsook them (4:10). Alexander the coppersmith did Paul much
harm (4:14). Paul also mentions those who forsook him at his first defense (4:16),
which event may refer to a number of occasions leading up to and including his
imprisonment in Rome. Paul also warns Timothy of future sufferings throughout
this epistle (2:3; 3:1-9, 12; 4:3-4, 15). If Paul wrote the epistle to the Hebrews, and
I believe that he is its author, then Timothy has already been imprisoned at least
once, because one of the closing verses in this epistle says, “Know ye that our
brother Timothy is set at liberty; with whom, if he come shortly, I will see you.”
(Heb 13:23) Therefore, both Paul and Timothy were accustomed to such
hardships.

Fellow servants of the Lord do not have to be a part of the same event to be
“fellow-sufferers” in the Gospel of Jesus Christ. Note these insightful words from
Frances J. Roberts:

“Know this also, that there are sufferings yet to be accomplished in the body
of the Church that I was not able to suffer on the cross. Did not Paul write
‘that ye fill up what is lacking of the sufferings of Christ’? Lo, I write unto
you now that ye be patient, and that ye hold steady through the days that lie
ahead, and know that the trials and suffering are working toward a consuming
glory.” 210

210
Frances J. Roberts, Come Away My Beloved (Ojai, California: King’s Farspan, Inc., 1973), 126.

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1:9-10 Comments. In 2 Timothy 1:9-10 Paul declares the essence of the Gospel in
an abbreviated rendition. He says that by God’s grace and foreknowledge, Jesus
Christ came on earth to destroy death and to restore mankind to eternal life.

1:9 “who has saved us, and called us with a holy calling” (τοῦ σώσαντος ἡμᾶς
καὶ καλέσαντος κλήσει ἁγίᾳ). Translators have several options by which to
interpret the phrase “κλήσει ἁγίᾳ.” Fee explains that the Greek text has two
possible translations. This phrase can be the dative of means, referring to the
means/instrument by which we have been called, and thus translated, “with a holy
calling” (ASV, DR, Geneva Bible, ISV, NASB, RSV, Wycliffe, YLT). The phrase
can be understood also as the dative of interest, meaning the purpose for which we
have been calling, and thus translated, “to a holy calling” (ESV, GW, Message,
NAB, NIV). 211 Thus, some recent translations read, “For God saved us and called
us to live a holy life” (NLT); “who has saved us and called us to be holy” (NJB);
“made us his holy people” (NCV); “chose us to be his holy people” (CEV); “called
us to a dedicated life” (NEB); and “called us to be his own people” (GNB). Paul
makes a similar statement in 1 Thessalonians 4:7, “For God hath not called us unto
uncleanness, but unto holiness.” One translation captures both ideas, “Who
delivered and saved us and called us with a calling in itself holy and leading to
holiness” (AMP). Both interpretations are allowed with this Greek text, with the
dative of means being the older and more traditional interpretation.

1:9 “not according to our works, but according to His own purpose and
grace” (οὐ κατὰ τὰ ἔργα ἡμῶν ἀλλὰ κατὰ ἰδίαν πρόθεσιν καὶ χάριν). God does not
save a man and call him because of the good life he lived before salvation, since
the carnal mind is enmity against God (Rom 8:7) and all of our deeds are as filthy
rags in the sight of God (Isa 64:6). Rather, we are saved because of His grace and
mercy towards mankind, as Paul says in Ephesians 2:8-9, “For by grace are ye
saved through faith; and that not of yourselves: it is the gift of God: Not of works,
lest any man should boast.” Titus 3:5, “Not by works of righteousness which we
have done, but according to his mercy he saved us, by the washing of regeneration,
and renewing of the Holy Ghost.” The heart of the proclamation of the Gospel of
Jesus Christ declares God’s grace as an offer of forgiveness extended towards a
sinful humanity.

1:9 “which was given to us in Christ Jesus before the eternal ages” (τὴν
δοθεῖσαν ἡμῖν ἐν Χριστῷ Ἰησοῦ πρὸ χρόνων αἰωνίων). Lea points out the
reference to the preexistence of Christ Jesus in 2 Timothy 1:9. 212 Because we were

211
Gordon D. Fee, 1 and 2 Timothy, Titus, in Understanding the Bible Commentary Series, eds.
W. Ward Gasque, Robert L. Hubbard, Jr., and Robert K. Johnston (Grand Rapids, Michigan: Baker
Books, 2011), 229, Logos.
212
Lea and Griffin, 1, 2 Timothy, Titus, 192.

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“chosen in Him before the foundation of the world” (Eph 1:4), Jesus must have
existed before the eternal ages. Otherwise, we would not be in Him until after His
birth and redemptive work on Calvary.

1:9 Comments. 2 Timothy 1:9 reveals several phases of God’s divine plan of
redemption for mankind. As Paul is exhorting Timothy to persevere in his calling,
he reminds him that God has predestined and called him to salvation before the
foundation of the world because of His purpose and outpouring of grace in Christ
Jesus, and not because of Timothy’s works. Timothy’s justification and calling
into divine service was an act of God’s grace. Thus, we have predestination,
calling, and justification reflected in 2 Timothy 1:9. The final phase of the
believer’s glorification will be reflected in the phrase “against that day” in 1:12.

1:10 “but is now manifested through the appearing of our Saviour Christ
Jesus, on the one hand having abolished death, and on the other hand given
light to life and immortality through the Gospel” (φανερωθεῖσαν δὲ νῦν διὰ τῆς
ἐπιφανείας τοῦ σωτῆρος ἡμῶν Χριστοῦ Ἰησοῦ, καταργήσαντος μὲν τὸν θάνατον
φωτίσαντος δὲ ζωὴν καὶ ἀφθαρσίαν διὰ τοῦ εὐαγγελίου). According to the
Passover feasts mentioned in the Gospel of John, Jesus Christ walked on this earth
approximately three and a half years. This statement of His manifestation in 2
Timothy 1:10 would refer primarily to His Crucifixion and His Resurrection; for it
is this event that most clearly revealed to us God’s eternal plan to redeem
mankind.

1:9-10 Comments. Even though God’s purpose and grace is becoming apparent to
us now, it has always existed before our birth, even from the foundation of this
world. 2 Timothy 1:9-10 tells us that God saw the fall of man beforehand in His
eternal plan of Creation; and therefore, in His love He made provision. This part of
His plan was not revealed to us until Jesus Christ was manifested.

Paul’s Example of Boldness amidst Persecutions

(2 Timothy 1:11-12)

In 2 Timothy 1:11-12 Paul portrays himself to Timothy as a living example of one

saved by God the Father’s divine foreknowledge and called as a preacher, apostle,
and teacher, as one who is willing to stand strong as a witness of the Lord Jesus
Christ during the greatest trial in his life, one that will end in his death. He refers to
suffering and hardship three times in this second Epistle (1:8; 2:3; 4:5).

The Text
11
unto which I myself am appointed a preacher and apostle and
teacher, 12for which cause I am also suffering these things. But I am not
ashamed, for I know in whom I have believed and I am persuaded that he
is able to keep that which I have entrusted (to Him) unto that Day.

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1:11 “unto which I myself am appointed a preacher and apostle and teacher”
(εἰς ὃ ἐτέθην ἐγὼ κῆρυξ καὶ ἀπόστολος καὶ διδάσκαλος). In 2 Timothy 1:11 Paul
lists the three callings and offices that he held as a minister of the Gospel of Jesus
Christ, referring to his own callings as a preacher, an apostle, and a teacher.
Compare an almost identical verse in 1 Timothy 2:7, “Whereunto I am ordained a
preacher, and an apostle, (I speak the truth in Christ, and lie not;) a teacher of the
Gentiles in faith and verity.” There are several possible reasons for the order in
which these offices are listed: (1) the order of priority of the offices, or (2) the
chronological order in which Paul was gifted with these offices.

(1) The Order of Priority of the Offices. Hagin says that these three offices are
listed according to their priority in Paul’s life as a minister of the Gospel, saying,
“Even though Paul was an apostle and a prophet, he considered himself first a
preacher of the Gospel. In these cases where Paul mentions his ministry, he puts
his preaching ministry first.” 213 This issue of priorities is illustrated in Acts 20:24,
“But none of these things move me, neither count I my life dear unto myself, so
that I might finish my course with joy, and the ministry, which I have received of
the Lord Jesus, to testify the gospel of the grace of God.” Thus, Paul’s priority was
to preach the Gospel. Hagin illustrates the important of a minister of the Gospel of
Jesus Christ keeping his priorities balanced by explaining that a prophet does not
prophesy every time he stands behind a pulpit. He must wait until the Spirit gives
him a word to speak. Therefore, a prophet must preach or teach until such a
prophecy comes forth, so that he does not stray into error by making himself
prophesy without the anointing. Another danger is seen in Hagin’s illustration in
his own life. There was a time when he was not obedient to the office of a prophet
and spent most of his time teaching. He fell and broke his arm, then received a
visitation from Jesus in which the Lord explained that he must put the office of the
prophet as his priority and then the office of a teacher. 214

(2) The Chronological Order in Which Paul was Gifted with the Offices. It is
possible that Paul’s callings as a preacher, apostle, and teacher are listed in the
order in which he received them, since the theme of the callings of the Church
provides the structure of the epistle of 1 Timothy.

“a preacher”. Paul’s early years began by evangelizing the regions of Syria and
Cilicia as a preacher of the Gospel of Jesus Christ, as we see in Galatians 1:21,
“Afterwards I came into the regions of Syria and Cilicia.” A preacher is someone
who proclaims the Gospel of Jesus Christ on a regular basis. Paul began as a
preacher of the Gospel and was faithful to this calling. He refers to his preaching

213
Hagin, He Gave Gifts Unto Men, 93-94.
214
Kenneth Hagin, The Ministry of a Prophet (Tulsa, Oklahoma: Faith Library Publications,
c1968, 1983), 9-10.

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ministry in Galatians 2:1-2, “Then fourteen years after I went up again to
Jerusalem with Barnabas, and took Titus with me also. And I went up by
revelation, and communicated unto them that gospel which I preach among the
Gentiles, but privately to them which were of reputation, lest by any means I
should run, or had run, in vain.” Therefore, God later called him and anointed him
in other areas, such as an apostle and a teacher.

If one is sent by God, then he is sent to preach the Gospel, as Paul says, “And how
shall they preach, except they be sent? as it is written, How beautiful are the feet of
them that preach the gospel of peace, and bring glad tidings of good things!” (Rom
10:15) God has ordained salvation for mankind through the foolishness of
preaching, as Paul says, “For after that in the wisdom of God the world by wisdom
knew not God, it pleased God by the foolishness of preaching to save them that
believe.” (1 Cor 1:21) Hagin comments on 1 Timothy 1:11, saying, “Notice Paul
didn’t say, ‘I am first ordained an apostle.’ No, Paul said first, ‘I am ordained a
preacher,’ because he was first and foremost a preacher of the good news. He was
a sent one for the purpose of preaching and teaching the gospel.” 215

“and an apostle”. After a number of years of preaching the Gospel in Syria and
Cilicia, Acts 13:1-3 records how God set Paul and Barnabas apart as apostles to
the Gentiles. Paul’s faithfulness as a preacher of the Gospel moved God to a
greater office as an apostle.

“a teacher”. Paul went often to the synagogues of Greek and Roman cities during
his missionary journeys to reason with the Jews about the Word of God concerning
Jesus, both before and after his calling as an apostle to the Gentiles (Acts 13:1-3).
It is easy to see Paul standing in the office of a teacher during such dialogues. It is
possible that Paul stood in the office of a teacher before an apostle, since Luke lists
Paul among the prophets and teachers in Antioch in Acts 13:1, “Now there were in
the church that was at Antioch certain prophets and teachers; as Barnabas, and
Simeon that was called Niger, and Lucius of Cyrene, and Manaen, which had been
brought up with Herod the tetrarch, and Saul.”

1:11 Comments. In 1 Timothy 2:7 and 2 Timothy 1:11 Paul declares that he is a
preacher, an apostle, and a teacher to the Gentiles. If we examine his upbringing, it
is easy to see how God prepared Paul for this ministry to the Gentiles from the
time he was born. Paul the apostle was a Roman citizen through his father and a
Jew by his mother. He was born in Tarsus, the chief city of Cilicia, where Greek
culture predominated. Strabo the Greek historian, writing about A.D. 19, tells us
about a school known for its enthusiasm for learning, especially in the area of

215
Hagin, He Gave Gifts Unto Men, 46, 175-181.

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philosophy. Strabo placed this university ahead of those at Athens and Alexandria
in its zeal for learning (Geography 14.5.13). 216

Paul’s claim to be a Roman citizen from Tarsus tells us that his family was one of
wealth and standing. The fact that he was born in Tarsus, but brought up in the city
of Jerusalem (Acts 22:3) implies that he did not reach university level before
leaving Tarsus, although his early education took place in this Greco-Roman
environment. Thus, he was strongly influenced by its teachings, and very familiar
with the Greek’s deep dependence upon human reason. In his quest for education,
he found himself seeking a meaning in life that went beyond his reasoning.
Because of his Jewish heritage, he was later trained in the strictest of sect of the
Jews, that of a Pharisee; and in this training, he sat under the most well-known
Hebrew teacher of his day, a man called Gamaliel (Acts 22:3).
This upbringing explains why Paul was a man of zeal and great achievement; for
he was raised in an atmosphere of physical and mental disciplines. However, in
these two educational environments, Jewish and Greek, he was yet to find a
purpose in life. Yes, he came closer at the feet of Gamaliel to these revelations
than at the University of Tarsus, but it did not answer the most important question
in life, “What is the meaning of life and why am I here?”

Paul could have easily reasoned with the greatest Greek minds to these Greek
converts; for he says, “And I, brethren, when I came to you, came not with
excellency of speech or of wisdom, declaring unto you the testimony of God . . .
And my speech and my preaching was not with enticing words of man's wisdom”
(1 Cor 2:1, 4). We see Paul quoting from the Greek poet Aratus in Acts 17:28
while preaching in Athens, and from the Cretan prophet Epimenides in Titus 1:12,
revealing that Paul was schooled to some degree in Greek rhetoric, philosophy,
sophistry, and literature. He had seen man’s wisdom at its best as he studied Greek
philosophy; and he had seen man’s religion at its best as he studied under
Gamaliel. This heritage prepared Paul to become an apostle as well as a preacher
and teacher of the Gospel of Jesus Christ to the Gentiles.

It is also important to comment on Paul’s wisdom in walking in these offices

throughout the course of his ministerial career. His primary calling was as an
apostle to the Gentiles, which he states in Romans 11:3, “For I speak to you
Gentiles, inasmuch as I am the apostle of the Gentiles, I magnify mine office.” In
addition, he opens his New Testament epistles with this apostolic title. However,
in his efforts to serve as an apostle, he developed an anointing in the office of a
teacher. This anointing developed as he taught new believers during church

216
Strabo writes, “The inhabitants of this city apply to the study of philosophy and to the whole
encyclical compass of learning with so much ardour, that they surpass Athens, Alexandreia, and every
other place which can be named where there are schools and lectures of philosophers.” See H. C.
Hamilton and W. Falconer, trans., The Geography of Strabo, vol. 3 (London: George Bell and Sons,
1889), 57.

146
plantings and as he taught believers at Antioch when he went on furlough to rest
between his missionary journeys. Yet, he never abandoned his missionary efforts
as an apostle in pursuit of his new anointing as a teacher. In contrast, many
ministers today become tired of their callings after a number of years and look for
new opportunities to move into different aspects of the ministry. They interpret the
development of these secondary offices and anointings as “new callings,” to which
some pursue at the cost of abandoning their primary calling. Nichols says that the
signature of a man’s calling is what he has already accomplished, rather than what
he hopes to accomplish. 217 In other words, a minister can look back on what God
has already used him to accomplish as a testimony of his calling. Any new pursuits
come at the risk of abandoning the work that God desires to fulfill in a minister’s
life.

1:12 “for which cause” (διʼ ἣν αἰτίαν). The Greek phrase διʼ ἣν αἰτίαν (for which
cause) is used earlier in this passage of Scripture, where it is translated in the KJV
as “wherefore” (1:6). In 1:12 it means that Paul has a reason to endure and fulfill
his ministry in that he was given a divine commission from the Lord. In the same
way, Timothy has a cause to endure and fulfill his ministry as well, which calling
has come through divine providence in his mother and grandmother, and through
the laying on of the hands of the Church elders. Therefore, Paul says to Timothy in
1:6, for this cause “I put then in remembrance . . .” Thus, both Paul and Timothy
have a reason for pressing ahead in the ministry.

1:12 “I am also suffering these things. But I am not ashamed” (καὶ ταῦτα
πάσχω· ἀλλʼ οὐκ ἐπαισχύνομαι). In 2 Timothy 1:8 Paul has just told young
Timothy not to be ashamed of the Gospel of Jesus Christ, “Be not thou therefore
ashamed of the testimony of our Lord, nor of me his prisoner: but be thou partaker
of the afflictions of the gospel according to the power of God.” In 1:12 Paul is
using himself as an example of what it means to be unashamed of the Gospel of
Jesus Christ.

Paul knew that Timothy would suffer as he served God and used the divine gifts
that were deposited within him because he himself had suffered because of being
faithful to his calling. Paul will then tell Timothy to stand fast with his
“commitment” in 2 Timothy 1:14, using the same Greek word παραθήκη used in
1:12 to describe this commitment or deposit.

John R. W. Stott asks the rhetorical question of what is the link between the
Gospel and suffering. He proposes that the offence of the Gospel is the fact that
men have to acknowledge their sinful nature in order to receive forgiveness
through God’s grace. He cites evidence of this offence in Paul’s comments to the

217
Robert Nichols, Lighthouse Television Annual Directors’ Meeting, Sheraton Hotel, Kampala,
Uganda, 3 November 2008.

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church at Corinth in which the apostle writes, “But we preach Christ crucified,
unto the Jews a stumblingblock, and unto the Greeks foolishness.” (1 Cor 1:23)
Stott concludes this point by saying, “No man can preach Christ crucified with
faithfulness and escape opposition, even persecution.” 218

1:12 “for I know in whom I have believed and I am persuaded that he is able
to keep that which I have entrusted (to Him)” (οἶδα γὰρ ᾧ πεπίστευκα καὶ
πέπεισμαι ὅτι δυνατός ἐστιν τὴν παραθήκην μου φυλάξαι). The Greek word
παρατίθημι means “a deposit” or “something entrusted to someone,” being derived
from Greek word παρατίθημι, which literally means, “to place something before
someone.” This word is used three times in the New Testament (1 Tim 6:20, 2 Tim
1:12, 14). William Barclay illustrates the use of this word by describing it as
something that a man might deposit with a friend or in a temple for safe keeping
until he returns for it. 219

Scholars are equally divided on how to translate 2 Timothy 1:12, as we see in these
modern English versions: “that which I have committed unto Him” (Darby, KJV,
LEB, NASB, NIV, NJB, NLT, NRSV, YLT), or “that which He has committed
unto me” (CEV, ESV, GNB, GW, HCSB, ISV, Message, NAB, NCV, NET,
RSV). If we understand this statement to mean that which Paul has entrusted unto
the Lord, then it could refer to the eternal rewards that Paul has deposited in
Heaven from a lifetime of Christian service. We would find a reference to this
heavenly deposit in Paul’s statement about a “crown of righteousness” laid up for
him after death in 2 Timothy 4:8, “Henceforth there is laid up for me a crown of
righteousness, which the Lord, the righteous judge, shall give me at that day: and
not to me only, but unto all them also that love his appearing.”

If we understand this phrase to mean that which the Lord has entrusted unto Paul,
there are a number of views as to its meaning within the context of this passage of
Scripture: (1) BAGD says παραθήκη refers to “the spiritual heritage entrusted to
the orthodox Christian.” (2) Perhaps this entrustment refers to the Church doctrine
that was committed unto Paul the apostle and recorded in the nine Church epistles.
We see a reflection of this entrustment in 2 Timothy 2:2, “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) Marvin Vincent views it as the divine
office with which God has entrusted to Paul. He would be telling Timothy that he
is convinced that God is strong to enable him to be faithful to his apostolic calling,

218
John R. W. Stott, The Message of 2 Timothy: Guard the Gospel, in The Bible Speaks Today, ed.
John. R. W. Stott (Leicester, England; Downers Grove, Illinois: Inter-Varsity Press, 1973), 42-43.
219
William Barclay, The Letters to Timothy, Titus, and Philemon, revised edition, in The Daily
Study Bible Series (Philadelphia: The Westminster Press, 1975), 151.

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in spite of the sufferings which attend it, until the day when he shall be summoned
to render his final account. 220

I believe that the word παραθήκη refers primarily the divine offices of a preacher,
an apostle, and a teacher, and secondly to the revelations entrusted to Paul as a
steward of this office. This is supported by Paul’s statement in 1:14, “That good
thing which was committed unto thee keep by the Holy Ghost which dwelleth in
us.” With these callings Paul received revelation of the Gospel, and so Paul
received the Gospel and Church doctrine as a result of his calling. I believe that the
reason Paul used the Greek word παραθήκη is because of the way God imparts His
anointings. Paul uses this same Greek word παραθήκη in 2 Timothy 1:14 to refer
to “that which was deposited” within Timothy by the Holy Ghost, and in his first
epistle to Timothy when he warns him to “guard what was committed to his trust”
(1 Tim 6:20). As an illustration of such divine deposits, Hagin describes the time
when he received the anointing and office as a teacher. He was walking along and
felt something drop into his spirit, and knew in his heart that he had just received
the anointing to teach. He then began to test this calling out and found that people
also recognized this anointing in him as he taught. 221

1:12 “unto that Day” (εἰς ἐκείνην τὴν ἡμέραν). In 2 Timothy1:9-12 we see in
God’s divine foreknowledge several phases of His divine plan of redemption for
mankind. We see His predestination and calling in 1:9, Paul’s divine commission
and perseverance in 1:11, and now we see a reference to our future glorification in
1:12 in the phrase “unto that day.” This phrase probably refers to the Judgment
Seat of Christ. The apostle Paul mentions the Judgment Seat of Christ twice in the
New Testament (Rom 14:10, 2 Cor 5:10). Both times this phrase occurs within the
context of the place and time when believers will give Him an account of their
lives. As the only New Testament author to use this phrase, perhaps Jesus gave
him divine insight into this future event.

Scholars generally believe that this event of the Judgement Seat of Christ takes
place at the Second Coming of Christ Jesus as the world is ushered into the
thousand-year Millennial Reign. The apostle Paul says, “For we must all appear
before the judgment seat of Christ; that every one may receive the things done in
his body, according to that he hath done, whether it be good or bad.” (2 Cor 5:10)
The context of this statement is the resurrection of the saints, which Paul mentions
earlier in 2 Corinthians 4:14, “Knowing that he which raised up the Lord Jesus
shall raise up us also by Jesus, and shall present us with you.” Paul also refers to
this event as the “Day” and “the day of Christ” when believers reconcile their lives
with God in 1 Corinthians 3:13, “Every man's work shall be made manifest: for the
day shall declare it, because it shall be revealed by fire; and the fire shall try every

220
Vincent, Word Studies in the New Testament, 298.
221
Hagin, He Gave Gifts Unto Men, 175-6.

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man's work of what sort it is.” Philippians 2:16, “Holding forth the word of life;
that I may rejoice in the day of Christ, that I have not run in vain, neither laboured
in vain.” 2 Timothy 1:12,”For the which cause I also suffer these things:
nevertheless I am not ashamed: for I know whom I have believed, and am
persuaded that he is able to keep that which I have committed unto him against
that day.” 2 Timothy 1:18, “The Lord grant unto him that he may find mercy of the
Lord in that day.”

In his first epistle to Corinthians, Paul connects this day of judgment with the
Second Coming, saying, “Therefore judge nothing before the time, until the Lord
come, who both will bring to light the hidden things of darkness, and will make
manifest the counsels of the hearts: and then shall every man have praise of God.”
(1 Cor 4:5) At this time, Christians will be rewarded for their labours unto the
Lord. In addition, the time of the judgment of the saints at the Second Coming of
Christ is suggested in Matthew 16:27, “For the Son of man shall come in the glory
of his Father with his angels; and then he shall reward every man according to his
works.” While believers will stand before the Judgment Seat of Christ to be
judged, all sinners will stand before the Great White Throne Judgment (Rev 20:11-
15). This final judgment of sinners will take place at the end of the thousand-year
Millennial Reign of Christ.

1:12 Comments. The apostle Paul was confident in his salvation, knowing that he
was going to be with Jesus after his death. Just as Paul had committed his soul
unto the Lord, the apostle Peter exhorts every man to do the same, saying,
“Wherefore let them that suffer according to the will of God commit the keeping of
their souls to him in well doing, as unto a faithful Creator.” (1 Pet 4:19) We must
commit our souls to a faithful God. In contrast, the Roman Catholic church does
not believe that a child of God can be assured of his salvation. One of their
doctrinal statements reads, “. . . seeing that no one can know with a certainty of
faith, which cannot be subject to error, that he has obtained the grace of God.”222

Paul Bases His Exhortation on the Indwelling Spirit

(2 Timothy 1:13-18)

In 2 Timothy 1:13-18 the apostle Paul bases Timothy’s ability to heed his
exhortation of faithful endurance upon the operation of the indwelling Holy Spirit
(1:13-14). He then gives Timothy examples of those who have been unfaithful as
well as faithful to their gift of salvation (1:15-18).

Here is a proposed outline:

222
Remigius LaFort and John Cardinal Farley, eds., Dogmatic Canons and Decrees (New York:
The Devin-Adair Company, 1912), 34.

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 (a) Paul’s Exhortation to Faithfulness to Christ Jesus 1:13-14
(b) Paul’s Examples of Unfaithfulness and Faithfulness 1:15-18

Paul Exhorts Timothy to be Faithful to Christ Jesus

(2 Timothy 1:13-14)

In 2 Timothy 1:13-14 Paul exhorts Timothy to hold fast to this salvation by the
indwelling power of the Holy Spirit. Paul had learned to be led by the Spirit and
strengthened by the Spirit through his lifetime of public ministry. Anyone who has
served the Lord faithfully through difficult times has experienced the faithfulness
of God to strengthen him or her.

The Text
13
Maintain an example of sound words which you have heard from
me in faith and love, which is in Christ Jesus. 14Guard the good (things)
entrusted (to you) by the Holy Spirit which dwells in you.

1:13 “Maintain an example of sound words which you have heard from me in
faith and love in Christ Jesus” (ὑποτύπωσιν ἔχε ὑγιαινόντων λόγων ὧν παρʼ
ἐμοῦ ἤκουσας ἐν πίστει καὶ ἀγάπῃ τῇ ἐν Χριστῷ Ἰησοῦ). The Greek word
ὑποτύπωσις means, “a model, an example . . . a prototype (1 Tim 1:16) . . . a
standard (2 Tim 1:13)” (BAGD). Guthrie describes this word as “an outline sketch
such as an architect might make before getting down to the detailed plans of a
building.” 223 As we consider what “sound words” or doctrine Paul the apostle
entrusted Timothy, we ask what were these words, and are they recorded
anywhere. We need look no further than the nine Pauline Church Epistles to find
the doctrines of the New Testament Church that Paul laid down in writing. Thus,
Paul has established a pattern of sound doctrine or doctrinal principles of the
Christian faith, to which others are to believe and follow. Stott says that “Paul’s
teaching is to be Timothy’s guide or rule.” 224

Paul exhorts Timothy to follow these doctrinal principles in “faith and love, which
is in Christ Jesus.” In other words, Timothy is to teach and live by these doctrinal
principles in a sincere faith in Christ as well as a genuine love towards Christ as
others. He is to exercise a love walk towards others rather than behaving like the
Pharisees who were scholars of the Law, but despised others.

1:14 “Guard the good (things) entrusted (to you)” (τὴν καλὴν παραθήκην
φύλαξον). The Greek word φυλάσσω has several senses of meaning. It is used in
the sense of keeping the commandments (Matt 19:20), and in guarding something

223
Guthrie, The Pastoral Epistles, 149.
224
Stott, The Message of 2 Timothy, 44.

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of valuable from thieves (Luke 2:8; 11:21; Acts 22:20). Paul seems to use this
word in the sense of protecting the gifts entrusted to him. Paul knew that Timothy
had been entrusted with his divine ministry by prophecies and other manifestations
of the Holy Spirit, as we also see reflected in 1 Timothy 1:18, “This charge I
commit unto thee, son Timothy, according to the prophecies which went before on
thee, that thou by them mightest war a good warfare.” Stott explains this
exhortation in 1:14 to mean that Timothy was to guard the purity of the Gospel and
doctrines of the New Testament Church from intruders who would hope to steal
this “priceless treasure.” 225 In an Old Testament analogy, the king of Egypt robbed
the treasures of the Temple under the reign of King Rehhboam, and the king
replaced the golden shields with brass. These brass shields looked similar to gold,
but they were imitations of that which was pure (1 Kings 14:21-28). In a similar
way, Timothy was to keep the Gospel pure from intruders within the Church, who
would replace it with an imitation.

1:14 “by the Holy Spirit which dwells in you” (διὰ πνεύματος ἁγίου τοῦ
ἐνοικοῦντος ἐν ἡμῖν.). 2 Timothy 1:7 describes the effects of the work of the Holy
Spirit in our lives, bringing to us a spirit of power, love, and a sound mind. The
Holy Spirit is working in our lives daily, moment by moment; to accomplish God's
will in our lives as we commit ourselves to serving Him (Gal 6:9, Phil 2:12-13. 1
Pet 4:19).

Within the context of this verse, Paul exhorts Timothy to guard the purity of the
doctrines of the Church by the Holy Spirit. He explains the role of the Holy Spirit
in the believer’s understanding of spiritual discernment in 1 Corinthians 2:13-14,
“Which things also we speak, not in the words which man's wisdom teacheth, but
which the Holy Ghost teacheth; comparing spiritual things with spiritual. But the
natural man receiveth not the things of the Spirit of God: for they are foolishness
unto him: neither can he know them, because they are spiritually discerned.” The
apostle John makes a similar statement in 1 John 2:27, “But the anointing which ye
have received of him abideth in you, and ye need not that any man teach you: but
as the same anointing teacheth you of all things, and is truth, and is no lie, and
even as it hath taught you, ye shall abide in him.” As God’s servants, we must
have the indwelling of the Holy Spirit to help us understand the Word of God.
Without this help, we look at God’s Word from a natural perspective, unable to
fully understand its words.

Paul’s Examples of Unfaithfulness and Faithfulness

(2 Timothy 1:15-18)

In 2 Timothy 1:15-18 Paul warns Timothy of the cost of unfaithfulness by giving

him examples of some who have been failed in God’s offer of salvation. He also

225
Ibid., 44.

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gives him an example of loyalty. He describes a falling away of several believers
in Asia who once followed the faith. This falling away may be a reference to the
Neronian persecutions that arose during this later period of Paul’s ministry, which
resulted in his martyrdom (approximately A.D. 64). One indication of this first
major persecution of the Church is hinted at in 1:17 when Paul says that
Onesiphorus was not ashamed of his bonds in Rome, which implies that those in
Asia may now be ashamed, and turning away from their association with Paul in
order to save their own lives.

The Text
15
Know this, that all those in Asia have turned away from me, of
whom are Phygellus and Hermogenes. 16May the Lord grant mercy to
Onesiphorus, because he often refreshed me and he was not ashamed of
my chain, 17but while in Rome he diligently sought me and found me.
18
May the Lord grant that he might find mercy in that day. And how
much in Ephesus he ministered (to me), you well know.

1:15 “Know this, that all those in Asia have turned away from me, of whom
are Phygellus and Hermogenes” (Οἶδας τοῦτο, ὅτι ἀπεστράφησάν με πάντες οἱ
ἐν τῇ Ἀσίᾳ, ὧν ἐστιν Φύγελος καὶ Ἑρμογένης). In Acts 19:1-41 Luke records
Paul’s ministry in the city of Ephesus, where he spread the Word of God
throughout the province of Asia for over two years. This story suggests that a
revival broke out in this region. The effect of Paul’s work in Asia Minor is seen
towards the end of the first century in the letters of the apostle John to the seven
churches of this Roman province (Rev 2:1-3:22).

However, men seem to turn away so quickly from the truth, as we see in Galatians
1:6, “I marvel that ye are so soon removed from him that called you into the grace
of Christ unto another gospel:” Philippians 2:21, “For all seek their own, not the
things which are Jesus Christ's.” Paul’s statement in 1:15 suggests that many of the
believers in Asia Minor were frightened when Paul was arrested and imprisoned,
fearing that the Roman government would also turn upon them. Paul mentions two
names to Timothy, Phygellus, and Hermogenes, people whom Timothy probably
knew, who turned away from Paul’s teachings. Perhaps these two men served as
ring leaders to this great defection. As Moule says, “I mean that to every eye but
that of faith it must have appeared just then as if the Gospel were on the eve of
extinction.” 226 Paul’s great work took place in Asia Minor, and such a defection
would have challenged the faith of Paul in God’s role of overseeing His Church.
Thus, we see the importance of the role of the Holy Spirit is Paul’s earlier charge

226
Handley C. G. Moule, The Second Epistle to Timothy: Short Devotional Studies on the Dying
Letter of St. Paul, in A Devotional Commentary, ed. A. R. Buckland (London: The Religious Tract
Society, 1906), 16.

153
for Timothy to guard the teachings of the Church. Those believers in Asia without
such spiritual discernment would have defected with Phygellus and Hermogenes.

Stott points out that the aorist tense of the verb ἀποστρέφω (turned away) suggests
that Paul was referring to a particular event related to this great defection in Asia
Minor, perhaps Paul’s re-arrest. 227 If Paul’s re-arrest and second imprisonment
serves as the background for the turning away of those in Asia Minor, then his
closing comments in 4:14 of how Alexander the coppersmith doing him great harm
imply that this adversary played a leading role in his arrest. Paul makes an
additional statement implying his arrest in 2 Timothy 4:16, “At my first answer no
man stood with me, but all men forsook me: I pray God that it may not be laid to
their charge.” This proposed background makes sense in light of the fact that
Paul’s greatest impact of souls took place in Asia Minor.

We should not measure eternal results by earthly circumstances. If Paul's eternal

treasures were being determined by earthly results, Paul would not have received a
large eternal reward. In this epistle, written just before Paul's death, he seems to
feel that his ministry had become a failure in some areas of the Empire. Some
churches turned to apostasy. His friends forsook him, as we see in 2 Timothy 4:10,
“For Demas hath forsaken me, having loved this present world, and is departed
unto Thessalonica; Crescens to Galatia, Titus unto Dalmatia.” Paul declared that
he had finished his course in 2 Timothy 4:7, “I have fought a good fight, I have
finished my course, I have kept the faith.” However, he could not measure his fruit
in the temporal realm. Yet, Paul’s was one of the greatest works ever
accomplished in the body of Christ.

1:16-18 “May the Lord grant mercy to Onesiphorus, because he often

refreshed me and he was not ashamed of my chain, but while in Rome he
diligently sought me and found me. May the Lord grant that he might find
mercy in that day. And how much in Ephesus he ministered (to me), you well
know.” (δῴη ἔλεος ὁ κύριος τῷ Ὀνησιφόρου οἴκῳ, ὅτι πολλάκις με ἀνέψυξεν καὶ
τὴν ἅλυσίν μου οὐκ ἐπαισχύνθη, ἀλλὰ γενόμενος ἐν Ῥώμῃ σπουδαίως ἐζήτησέν με
καὶ εὗρεν· δῴη αὐτῷ ὁ κύριος εὑρεῖν ἔλεος παρὰ κυρίου ἐν ἐκείνῃ τῇ ἡμέρᾳ. καὶ
ὅσα ἐν Ἐφέσῳ διηκόνησεν, βέλτιον σὺ γινώσκεις). The individual named
Onesiphorus, whose name means, “profit-bearer,” is mentioned in no other book of
the New Testament, as is the case with Phygellus and Hermogenes. Moule points
out that these unique references testify to the epistle’s Pauline authorship, since a
fabricator would not give attention to such detail. 228 Paul honors Onesiphorus
again in his closing greetings of this epistle by mentioning his family (4:19). This
individual is also mentioned in the New Testament apocryphal work Acts of Paul
and Thecla, which was widely circulated among the Eastern Church. In this work

227
Stott, The Message of 2 Timothy, 44.
228
Moule, The Second Epistle to Timothy, 65.

154
Onesiphorus and a wife named Lectra are described as citizens of the city of
Iconium, where they hosted Paul, who converted them to the Christian faith.
However, there is no way to verify this information in such a controversial work.

In 2 Timothy 1:16-18 the apostle Paul prays for God’s mercy upon Onesiphorus
because he showed mercy to Paul by often refreshing him in prison. George
Knight supports the divine principle of sowing and reaping in this statement by
citing Matthew 5:7, “Blessed are the merciful: for they shall obtain mercy.” 229 We
find an excellent example of mature, self-less love in the life of Onesiphorus (2
Tim 1:15-18). In contrast to Phygellus and Hermogenes, who were ashamed of
Paul’s bonds and hid their faith in Christ for fear of Roman persecutions,
Onesiphorus boldly kept the faith in the face of possible persecutions, even going
as far as visiting Paul often during his imprisonments, both during his initial
seizure and later in Rome. 230 Onesiphorus walked in self-less love, while many
others in Asia were self-centered because they were moved by fear, a type of love
and devotion described in 1 John 4:18, as mature love. John explains that it means
a believer can come to the place where he no longer makes decisions based on the
fear of man, but he strives to please God with a pure love and devotion to Him at
all costs. Although the average believer recognizes obvious abuses of love in his
own Christian life, he can grow to a deeper walk with the Lord where he becomes
much more sensitive to walking in love with others. In 1 Thessalonians 4:10 Paul
exhorts the believers to strive to grow in their love walk by saying, “that ye
increase more and more.” Such mature love expresses itself by showing mercy
towards those who are mistreated and suffering, as we see in the life of
Onesiphorus.

We find another example of mature love and devotion in Hebrews 10:32-34, where
the author describes the persecutions endured by these believers because of their
faith in Christ. Their goods were plundered by those who were persecuting them,
yet they remained faithful to the Christian faith. These believers may have been
reminded of Jesus’ commandment on the issue of the spoiling of their goods in
Luke 6:30, “Give to every man that asketh of thee; and of him that taketh away thy
goods ask them not again.” Despite such persecutions, these Hebrew saints were
not ashamed of Paul’s bonds.

Paul Exhorts Timothy to Entrust the Gospel to Faithful Men Based upon the
Eternal Life that is Inherent in God’s Word (Indoctrination)

229
George W. Knight, III, The Pastoral Epistles: A Commentary on the Greek Text, in The New
International Greek Testament Commentary, eds. Donald A. Hagner and I. Howard Marshall (Grand
Rapids, MI; Carlisle, England: W.B. Eerdmans; Paternoster Press, 1992), 384, Logos.
230
We find a similar statement by Ignatius of Antioch in his epistle to the Smyrnaeans when he
mentions one who was not ashamed of his bond. He writes, “May my spirit be for you, and my bonds,
which ye have not despised or been ashamed of; nor shall Jesus Christ, our perfect hope, be ashamed of
you.” (The Epistle of Ignatius to the Smyrnæans 10.2) (ANF 1)

155
 (2 Timothy 2:1-13)

In 2 Timothy 2:1-14 Paul reflects upon the phase of indoctrination in Timothy’s

spiritual journey by exhorting him to entrust the Gospel to faithful men (2:1-7). In
this passage, Paul gives himself as an example of one who has faithfully delivered
the Gospel to others amidst hardships and persecutions (2:8-10). Paul bases this
exhortation upon the eternal life that is inherent in God’s Word so that the integrity
of God’s Word justifies its need to be delivered to each generation of believers
(2:11-13). Timothy must remain strong in Christ Jesus in order to fulfill this duty
(2:1). This passage reflects the need for God’s Word to be delivered to each
generation of Christians.

Literary Evidence for the Theme. The emphasis of 2:1-13 in the ordo salutis
thematic scheme of this epistle is indoctrination. Specifically, Paul is exhorting
Timothy in his office as an evangelist to establish the doctrines of the New
Testament Church. Evidence for this theme is seen in the statement “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” (2:2), and in the phrases
“according to my gospel” (2:8) and “but the word of God is not bound” (2:9). In
addition, 2:11-13 declares the integrity of God’s Eternal Word.

Central Ideas. Here are proposed statements expressing the central ideas of 2
Timothy 2:1-13 emphasizing divine service, namely, the primary duties of the
New Testament evangelist in the equipping of the saints for the work of the
ministry, and specifically the divine commission to preach the Word based upon
the eternal life that is inherent in God’s Word:

Exegetical Idea – The apostle Paul exhorted Timothy to entrust the Gospel to
faithful men based upon the eternal life that is inherent in God’s Word.

Theological Idea – Because the apostle Paul exhorted Timothy to entrust the
Gospel to faithful men based upon the eternal life that is inherent in God’s
Word, God the Father has required His evangelists to entrust the Gospel to
faithful men based upon the eternal life that is inherent in God’s Word.

Homiletical Idea – Because God the Father has required His evangelists to
entrust the Gospel to faithful men based upon the eternal life that is inherent
in God’s Word, God requires His evangelists to faithfully entrust the Gospel to
faithful men based upon the eternal life that is inherent in God’s Word.

Here is a proposed outline:

(1) Paul Exhorts Timothy to Entrust the Gospel to Others 2:1-7

(2) Paul’s Example of Endurance as a Preacher of the Gospel 2:8-10
(3) Paul Bases His Exhortation on the Integrity of God’s Word 2:11-13

156
 Paul Exhorts Timothy to Entrust the Gospel Others
(2 Timothy 2:1-7)

In 2 Timothy 2:1-7 Paul charges Timothy to trust in God’s grace as he endeavors

to deliver the teaching of justification to faithful men. Paul first exhorts him to be
strong in the Lord in order to deliver sound doctrines to faithful men. It is through
Christ that Timothy has received the grace to become a servant of God and hand
down sound doctrine to faithful men (2:1-2). Paul explains that he must lay aside
the cares of this life (2:3-4) and strive for masteries of his ministerial profession
(2:5) in order to obtain his eternal reward (2:6). He prays for Timothy to
understand the spiritual truths of the earthly analogies used in this passage (2:7).

The Text
1
Therefore, you, my son, be strong in the grace that is in Christ Jesus,
2
and the things you have heard from me through many witnesses, these
you entrust to faithful men, who shall be competent to teach others also.
3
Suffer together (with me) as a good soldier of Christ Jesus. 4No one who
is waging a war becomes involved in the affairs of this life, in order that
he might please the one who enlisted him. 5And if also someone competes,
he is not crowned unless he competes according to the rules. 6It is proper
for the farmer who labours to receive the fruits first. 7Reflect upon what I
am saying; for the Lord shall give you understanding in all things.

2:1 “Therefore, you, my son, be strong in the grace that is in Christ Jesus” (Σὺ
οὖν, τέκνον μου, ἐνδυναμοῦ ἐν τῇ χάριτι τῇ ἐν Χριστῷ Ἰησοῦ). In 2 Timothy 2:1
Paul exhorts Timothy to be strong in the grace that is available to those who serve
the Lord Jesus Christ. This statement begins with “therefore,” as Paul reflects back
upon his comments in 2 Timothy 1:6-18 in which he exhorts Timothy to strive
towards fulfilling the ministry despite affliction and hardships, using God’s gifts
imparted to him. Specifically, Paul has discussed Timothy’s imparted gift, Paul’s
testimony of his perseverance, and the assurance of God’s indwelling Spirit to
strengthen him for his journey. Some suggest that this conjunction refers
specifically to the immediate verses in which Paul mentions the defection of
others. 231 Thus, Paul would be attempting to ensure Timothy’s decision to endure
without abandoning the preaching of the Gospel through fear as others have done.

The strength that Paul mentions in this verse describes both the inner and outward
empowerment from God for Timothy to fulfill his divine mission. Paul is telling
Timothy to be empowered by God. Paul described this same divine strength to the
Ephesians by saying, “Finally, my brethren, be strong in the Lord, and in the

231
Reynolds, Second Timothy–Titus, Philemon, 124.

157
power of his might.” (Eph 6:10) This statement to the Ephesians is placed within
the context of spiritual warfare in which the believer is exhorted to exercise the
divine authority of the Lord Jesus Christ in defeating the kingdom of darkness.
Paul also refers to this grace and empowerment in his epistle to the Corinthians,
saying, “And [the Lord] said unto me, My grace is sufficient for thee: for my
strength is made perfect in weakness. Most gladly therefore will I rather glory in
my infirmities, that the power of Christ may rest upon me.” (2 Cor 12:9) In this
passage, God’s grace strengthens the apostle Paul by empowering him to work
signs and miracles in his public ministry. This suggests that the grace that Paul
describes to Timothy in 2 Timothy 2:1 suggests that he is referring to all the
spiritual blessings available to those who dare to serve the Lord amidst hardships.
As we walk in the authority of the name of Jesus, we see God work mightily
through us to overcome all obstacles. Paul closes this epistle to Timothy by
testifying of the Lord’s strength, saying, “Notwithstanding the Lord stood with me,
and strengthened me; that by me the preaching might be fully known, and that all
the Gentiles might hear: and I was delivered out of the mouth of the lion.” (2 Tim
4:17) Thus, while scholars generally describe this strength (ἐνδυναμόω) as “inner
or moral strength” (BAGD), Paul was also referring to the outward signs and
wonders that accompany the preaching of the Gospel.

In the Old Testament, David and other psalmists learned to find strength in the
Lord (Pss 18:1-2; 19:14; 22:19; 27:1; 28:7-8; 29:11; 37:39; 105:4; 118:14; 140:7;
144:1). The prophet Isaiah knew the strength that came from the Lord (Isa 12:2;
26:4; 33:6; 40:31; 45:24; 49:5), as did Jeremiah (Jer 16:19), Micah (Mic 5:4), and
Habakkuk (Hab 3:19). Perhaps Paul was reflecting upon this Old Testament motif
when encouraging Timothy to be strong in the Lord.

In addition, I have found that close friends who serve the Lord encourage me and
strengthen me in my own Christian faith. I find strength just being in their
presence. Chrysostom notes that Paul’s courage in the midst of his trials and
imprisonment and impending death served to strengthen Timothy and give him
courage as well in this epistle. 232

2:2 “and the things you have heard from me through many witnesses” (καὶ ἃ
ἤκουσας παρʼ ἐμοῦ διὰ πολλῶν μαρτύρων). After almost two decades of ministry,
the apostle Paul’s sphere of influence had reached from Jerusalem through Asia
Minor to Greece, and as far as Rome. Testimonies of his teachings came from
many bishops in the churches that he and his co-workers had planted. Paul’s
written epistles served as additional testimonies of his doctrine and faith in Christ

232
John Chrysostom, Homilies of St. John Chrysostom, Archbishop of Constantinople, on the
Second Epistle of St. Paul the Apostle to Timothy, in A Select Library of the Nicene and Post-Nicene
Fathers of the Christian Church, series 1, Volume 13: Saint Chrysostom: Homilies on Galatians,
Ephesians, Philippians, Colossians, Thessalonians, Timothy, Titus, and Philemon, ed. and transl. Philip
Schaff (New York: Christian Literature Company, 1889), 487, Logos.

158
Jesus. In these later years of public ministry, Paul and Timothy had begun to spend
much time apart in order to oversee a vast work that now stretched throughout the
Roman Empire. Out of necessity, this team of co-workers became scattered
throughout the churches in order to maintain their establishment. For this reason,
Timothy and Paul spend lengthy times separated, unlike their early days of
ministry together. Timothy was unable to hear everything that Paul was teaching,
particularly the new revelations that Paul received during his divine encounters (2
Cor 12:1-5). We see from the epistles of 1 Timothy and Titus that Paul travelled
extensively after his release from the first Roman imprisonment, realizing that his
time on earth was limited, so Timothy would have to gather some teachings
second-hand from other witnesses.

2:2 “these you entrust to faithful men, who shall be competent to teach others
also” (ταῦτα παράθου πιστοῖς ἀνθρώποις, οἵτινες ἱκανοὶ ἔσονται καὶ ἑτέρους
διδάξαι). The apostle Paul had given Timothy instructions about vetting and
identifying faithful men in his first epistle to him. Under outgoing leadership, the
handover of control to new leaders is as important a function of business as any
other activity. Without it, a person or ministry or company will be unable to
continue into the next generation. Its mission or purpose will die and be forgotten
unless someone else picks up this vision. Because mankind is mortal, we must be
ready to hand over leadership to others. Jack Welch, one of the greatest CEO’s on
Wall Street, spent an enormous amount of his time training leaders during his
leadership of General Electric. 233 This emphasis produced many leaders in the
corporate world of Wall Street. Jesus Christ Himself spent much time in His public
ministry to raise up leaders, and He completed this task by handing over the
leadership of the New Testament Church prior to His ascension by delivering the
words of the Great Commission (Matt 28:18-20).

I remember in 2010 that one of our missionaries died in the mission field of
Kampala, Uganda. He had worked for several years doing discipleship training in
several towns. He had opened a Christian bookstore in city center, as well as a
Bible school for Andrew Wommack Ministries. When he died, I was asked to go
to Kampala and help to recover control of these ministries. When a co-worker and
I arrived, we found that this missionary had not done a handover. Therefore, we
spent weeks and months struggling to reorganize ourselves in order to continue the
great work that he had started. He could have made plans in light of his illness and
death, and accomplished a handover. Unfortunate, many people struggle with the
reality of death and fail to prepare their assets for this event.

2:2 Comments. With all of Asia forsaking Paul amidst his persecutions, the
propagation of the Gospel became foremost in his mind. Paul has just brought to
Timothy’s remembrance some unfaithful men in 1:15-18. He now exhorts him to

233
Dean Radtke, “Maximum CEO: Basic Training,” Ministry Institute, Salisbury, North Carolina.

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identify a core group of a few men in this church to disciple. Paul poured himself
into his “Timothys,” and these Timothys are called to disciple faithful men, and
these faithful men disciple others. He exhorts Timothy to make every effort to
correctly interpret and teach God’s Word (2:14-15) because certain men, such as
Hymenaeus and Philetus, are making efforts to profane the pure Gospel (2:16--18).

This principle of training or discipleship is widely taught in the corporate world

and is sometimes called a leadership engine. This business model builds strength
within a business by training its employees and developing them into leaders.
Corporate business training suggests that a business leader should limit himself to
five men whom to train so that those five train others. For example, although Jesus
had twelve disciples, He had three core men that were close to Him, Peter, James,
and John. To these three men Jesus imparted the most training and development
during His earthly ministry, and Peter and James imparted to others through their
epistles.

The divine principle of propagating the Word of God to future generations through
proper training has been practiced in Judaism for centuries as they educated their
children in the Scriptures and Jewish traditions. Moses commanded Israel to train
her children in the ways of the Lord, saying, “And thou shalt teach them diligently
unto thy children, and shalt talk of them when thou sittest in thine house, and when
thou walkest by the way, and when thou liest down, and when thou risest up.”
(Deut 6:7) The psalmist reflects this divine principle in Psalms 145:4, “One
generation shall praise thy works to another, and shall declare thy mighty acts.”
The Jewish synagogue assemblies and their traditions of training developed during
the inter-biblical period when this nation was scattered among the Gentiles. Thus,
they were compelled to preserve their faith and teachings. The apostle Paul was
educated from his youth in the Scriptures, being taught at the feet of Gamaliel, one
of the leading Jewish teachers of his day (Acts 22:3). In 2 Timothy 2:2 the apostle
Paul asks Timothy to incorporate this divine principle into the church community
in order to preserve the pureness of the Gospel as the Jews had preserved the Holy
Scriptures for centuries. Every godly generation is responsible for propagating the
Word of God to its people, otherwise, nations fall away from God, as history
testifies.

2:3-7 Comments. Trusting that Timothy’s strength will be endued by God’s grace
(2:1) as he faithfully disciples others (2:2), Paul now exhorts him in the area of
self-discipline using the analogies of a soldier, athlete, and a farmer. Paul and
Timothy must have encountered these people during their missionary journeys.
They saw the lifestyles of the Roman soldiers who had fought battles (2:3-4); they
would have attended some of the athletic events in the Greek cities (2:5); and they
would have walked by the agricultural fields and observed the farmers tending the
crops (2:6). Also, they would have observed the pagan temples with their
expensive gold and silver vessels (2:20). All of these analogies would have

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reminded Timothy of the many events in their missionary journeys, encouraging
him to keep the faith.

2:3 “Suffer together (with me) as a good soldier of Christ Jesus”

(συγκακοπάθησον ὡς καλὸς στρατιώτης Χριστοῦ Ἰησοῦ). In 2 Timothy 2:3 Paul
exhorts Timothy to endure hardships just as a soldier in the military. The Greek
word κακοπαθέω means, “to suffer misfortune” (BAGD), being used three times in
the New Testament (2 Tim 2:9; 4:5, Jas 5:13). Although κακοπαθέω is used in the
Textus Receptus in 2 Timothy 2:3, more reliable ancient Greek manuscripts use
the word συγκακοπαθέω, which means, “to suffer hardship in company with
someone,” which is used only twice in the New Testament (see 2 Tim 1:8; 2:3).
Modern English versions appear to be equally divided over the use of these two
words. Goodspeed takes this alternative reading and translates this word in 2
Timothy 2:3 as “Share my hardship.”

Paul opens this epistle with an exhortation to endure hardships, saying, “Be not
thou therefore ashamed of the testimony of our Lord, nor of me his prisoner: but be
thou partaker of the afflictions of the gospel according to the power of God.” (2
Tim 1:8) Later in 2 Timothy 2:9, Paul gives himself as an example of suffering,
saying, “Wherein I suffer trouble, as an evil doer, even unto bonds; but the word of
God is not bound.” Thus, this motif of endurance is woven within the fabric of 2
Timothy.

Lea notes that Paul has used military metaphors in a number of his epistles (2 Cor
10:3-5, Eph 6:10-17, 1 Tim 1:18). 234 These metaphors reflect the spiritual warfare
that accompanies the servant of the Lord, but in 2 Timothy 2:3, Paul makes a
comparison of the soldier’s need for discipline and endurance rather than warfare.
Just as a soldier must endure the hardships of a military life, so must those who
serve the Lord. God’s children must learn obedience through self-discipline and
suffering. Note these insightful words from Roberts:

“Thou hast already witnessed the verdure of life that has sprung forth where
the waters of My Spirit have flowed. How can any doubt remain? But the
flesh dies hard; it is true. Even Jesus learned obedience through suffering and
self-discipline. And Paul admonished: ‘Endure hardness as a good soldier.’
All that comforts the flesh weakens the Spirit.” 235

2:4 “No one who is waging a war becomes involved in the affairs of this life,
in order that he might please the one who enlisted him” (οὐδεὶς στρατευόμενος
ἐμπλέκεται ταῖς τοῦ βίου πραγματείαις, ἵνα τῷ στρατολογήσαντι ἀρέσῃ). In 2
Timothy 2:4 Paul uses the Roman soldier as an analogy of one aspect of a

234
Lea and Griffin, 1, 2 Timothy, Titus, 203.
235
Roberts, Come Away My Beloved, 88.

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disciplined Christian life. Such discipline requires that a soldier avoid becoming
too entangled with the affairs of this life in order to receive his reward of a pleased
commander. The Greek word εμπλέκω literally means, “to entwine/entangled,”
and figurative, “to be involved with” (Strong, BAGD). The word “entangle”
(ἐμπλέκω) implies that a person can get into bondage to the cares of this world
without really intending to do so. Some habits have a way of getting a grip on a
person’s life so that he is not able to get loose and be free to serve the Lord any
longer. There are a lot of things that we can do in life, but most of this
entertainment and business has no eternal value. The sign of a mature Christian is
seen in their interests. This individual has set his or her affections on things above,
and not on the things of this earth. We should find God's plan for our lives and
focus on that plan while avoiding entanglement with the issues of this life that are
not necessary to reach our God-given goals. This analogy reflects the discipline of
devotion to one’s calling in order to receive a reward.

The Roman legions were considered to be the first professional armies of the early
empires and nations. These soldiers were enlisted generally for twenty-five years,
which meant sacrificing their domestic lives with family and even marriage for
many soldiers. Such a lengthy enlistment makes up the entire career of these men.
During times of peace, Rome screened those who volunteered to join, not
accepting every applicant. Under these circumstances, they had to pass an
interview as well as a physical. 236 They lived a life of continual training and
readiness for battle. Josephus, the first-century Jewish historian, admired the
Roman soldier for his discipline and endurance. He writes:

“. . . and indeed, if any one does but attend to the other parts of their military
discipline, he will be forced to confess that their obtaining so large a
dominion, hath been the acquisition of their valor, and not the bare gift of
fortune; for they do not begin to use their weapons first in time of war, nor do
they then put their hands first into motion, while they avoided so to do in
times of peace; but, as if their weapons did always cling to them, they have
never any truce from warlike exercises; nor do they stay till times of war
admonish them to use them; for their military exercises differ not at all from
the real use of their arms, but every soldier is every day exercised, and that
with great diligence, as if it were in time of war which is the reason why they
bear the fatigue of battles so easily. (Wars of the Jews, 3.5.71-73)

Don Nardo says, “The discipline, courage, determination, and flexibility of the
Roman soldier, coupled with his excellent training and the superior strategy and
tactics of his commanders, made him the world's first truly professional
warrior.” 237
236
Don Nardo, Life of a Roman Soldier, in The Way People Live (San Diego, California: Lucent
Books, 2001), 24-25.
237
Ibid., 10.

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What is the warfare that we as mature Christians must win by avoiding worldly
entanglement? We are daily in spiritual warfare against the kingdom of darkness
(Eph 6:10-18). We are also in a war against our fleshly desires, as Peter writes,
“Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly
lusts, which war against the soul;” (1 Peter 2:11) The cares of this world, called
the affairs of life in 2 Timothy 2:4, are like snares or traps that hinder such
spiritual warfare. Jesus used a similar analogy in the Parable of the Sower, saying,
“And these are they which are sown among thorns; such as hear the word, And the
cares of this world, and the deceitfulness of riches, and the lusts of other things
entering in, choke the word, and it becometh unfruitful.” (Mark 4:18-19)

2:5 “And if also someone competes, he is not crowned unless he competes

according to the rules” (ἐὰν δὲ καὶ ἀθλῇ τις, οὐ στεφανοῦται ἐὰν μὴ νομίμως
ἀθλήσῃ). In 2 Timothy 2:5 Paul uses the Greek athlete as an analogy of one aspect
of a disciplined Christian life. Such discipline requires that an athlete follow the
rules of competition in order to receive his reward of a victor’s crown. The most
famous competitions of the ancient world were the Olympics, which were held in
Olympia, Greece from the eighth century B.C. to the fourth century A.D. These
Olympic Games were held in honour of Zeus, and a temple was erected in his
honour in Olympia. 238 In his description of ancient Greece, the Greek writer
Pausanias (A.D. c.110-c.180) says the athletes took an oath before their god Zeus,
swearing that they will not sin against the Olympic Games, which means that they
will follow the rules. They also swear that they have been in training for ten
months in preparation for this competition (Description of Greece 5.24.9).239
Through these centuries, there were about two dozen sports events that became
part of these Olympic Games, which included running, boxing, wrestling, jumping,
and chariot racing. There were judges that oversaw each event to ensure that the
athletes followed the rules of the games. The winners were given a wreath made of
olive leaves as well as great honor in society. This analogy reflects the discipline
of obedience to one’s calling in order to receive a reward.

The Olympic Games were resurrected in 1896 in Athens, Greece after the
founding of the International Olympic committee. Today, several hundred nations
join this event. In the 1972 Summer Olympic Games held in Munich, Germany,
Frank Shorter was in the lead and entering the stadium for the final leg of his
historic win. As he entered to tunnel, a fake runner emerged from the tunnel ahead
of Shorter, running into the stadium as if he were in the lead. This runner ran on

238
Richard Tames, The Ancient Olympics (Crystal Lake, Illinois: Ridby Interactive Library, 1996),
4.
239
W. H. S. Jones and H. A. Ormerod, trans., Pausanias: Description of Greece, vol. 2, in The
Loeb Classical Library, eds. T. E. Page, E. Capps, and W. H. D. Rouse (London; New York: William
Heinemann; G. P. Putnam’s Sons, 1926), 529.

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into the stadium and made that last leg of the race by circling the track amidst a
standing ovation. Shortly behind him came the real leader of the race, Shorter, who
was now a little confused about the man ahead of him. Shorter finished the race
setting a new world record, but initially believing he had lost to the fake runner
ahead of him. The actual leader and winner received very little cheer from the
crowd; for they had given it to a runner who had secretly jumped ahead of the race.
However, this fake winner was quickly recognized by the coaches and the judges
and was denied any glory. Then the proper honour was given to the real winner
who had endured the race. 240

Many church-goes are like this fake runner. They want all the glory and praise, but
do not want to pay the price of running the race of a real, genuine Christian. “Lord
bless me,” they say, but they do not do the things required to receive God’s
blessings. Therefore, Jesus says in Luke 6:46, “And why call ye me, Lord, Lord,
and do not the things which I say?” Paul makes a similar statement in Romans
13:14, “But put ye on the Lord Jesus Christ, and make not provision for the flesh,
to fulfil the lusts thereof.” Making provision for the flesh is being carnal-minded.
We are to “put on the new man” in order to strive for our eternal goal, as Paul
exhorts believers in Ephesians 4:24, “And that ye put on the new man, which after
God is created in righteousness and true holiness.” Colossians 3:10-12, “And have
put on the new man, which is renewed in knowledge after the image of him that
created him.”

2:6 “It is proper for the farmer who labours to receive the fruits first” (τὸν
κοπιῶντα γεωργὸν δεῖ πρῶτον τῶν καρπῶν μεταλαμβάνειν). In 2 Timothy 2:6 Paul
uses the ancient farmer as an analogy of one aspect of a disciplined Christian life.
Such discipline requires that a farmer labour in the fields in order to enjoy his
reward of the harvest. We find a similar illustration of the farmer and his harvest in
James 5:7, “Be patient therefore, brethren, unto the coming of the Lord. Behold,
the husbandman waiteth for the precious fruit of the earth, and hath long patience
for it, until he receive the early and latter rain.” However, James places emphasis
upon the farmer’s patience, while Paul places emphasis upon the certainty of the
reward of farmer’s labours in 2 Timothy 2:6. We also see this principle in
Deuteronomy 20:6, “And what man is he that hath planted a vineyard, and hath not
yet eaten of it,” and in Proverbs 27:18, “Whoso keepeth the fig tree shall eat the
fruit thereof.” This analogy reflects the discipline of hard work during one’s
calling in order to receive a reward.

2:7 “Reflect upon what I am saying; for the Lord shall give you
understanding in all things” (νόει ὃ λέγω· δώσει γάρ σοι ὁ κύριος σύνεσιν ἐν
πᾶσιν). In 2 Timothy 2:7 the apostle Paul was assured that the Lord would reveal

240
Frank Shorter and John Brant, My Marathon: Reflections on a Gold Metal Life (New York:
Rodale Wellness, 2016), 114-15. See also John Parker, The Frank Shorter Story (Mountain View,
California: Runner’s World Magazine, 1972).

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to Timothy the divine truths of this epistle as well as answers during the pursuit of
his ministry if he would meditate upon these words. This tells us that the Lord did
this for Paul as a part of his devotional lifestyle. This is why Paul tells Timothy to
first reflect upon what he has said. Thus, E. H. Plumptre translates 2 Timothy 2:7,
“Make the effort to reflect; for if thou do, the Lord will give thee the discernment
which thou needest.” 241 The Lord made a similar statement to Joshua as Israel’s
new leader, saying, “This book of the law shall not depart out of thy mouth; but
thou shalt meditate therein day and night, that thou mayest observe to do according
to all that is written therein: for then thou shalt make thy way prosperous, and then
thou shalt have good success.” (Josh 1:8) The psalmist describes the importance of
meditation upon God’s Word in Psalms 49:3, “My mouth shall speak of wisdom;
and the meditation of my heart shall be of understanding.” Psalms 119:99, “I have
more understanding than all my teachers: for thy testimonies are my meditation”
Solomon describes the process of meditating upon God’s Word for insight and
understanding in Proverbs 2:1-5. The Lord will often reveal things to us when we
are meditating on His Word.

Paul follows this statement in the next verses (2:8-13) by giving him some things
to consider, things that will help him understand how to continue in a position to
be a recipient of God’s grace. My experience has shown me that the Lord daily
quickens things to me using inspired ideas, words of wisdom, and words of
knowledge. As we meditate upon His Word and His commandments to us, the
Lord can and will give us understanding, even supernaturally, in every area of our
lives.

2:4-7 Comments. When we first read 2 Timothy 2:4-7, we realize that Paul is
using analogies or examples from life in order to explain a divine truth to Timothy;
that it, we know that there is a hidden meaning that can only be revealed when we
“consider” these things and mediate upon them. We can see in 2:4 that Paul is
referring to the calling and office of a minister being compared to the enlistment of
a soldier; for neither one can fulfill their duties if they become sidetracked with the
affairs of this world. They must remain faithful to this office through the discipline
of a loyal heart. Paul then compares the Christian calling in 2:5 to an athlete
running an athletic race. Another aspect of discipline is achieved when one follows
the course and the rules of the course. As a minister of the Gospel Timothy had a
course to follow, a course given to him through Paul’s charge, and he must be
willing and obedient to this charge. Paul chooses to use a farmer in 2:6 to illustrate
another aspect of discipline in the Christian ministry through hard work in order to
receive eternal rewards; for a farmer understands the need to work if he is to
receive a harvest. Lastly, Paul tells Timothy to “consider” these things, and that if
he will do so (by meditating upon them), then the Lord would give him

241
E. H. Plumptre, Second Timothy–Titus, Philemon , vol. 1, in The Biblical Illustrator, ed. Joseph
S. Exell (New York; Chicago; Toronto; London; Edinburgh: Fleming H. Revell Company, n.d.), 152,
Logos.

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understanding. These three aspects of discipline in one’s Christian ministry reflect
loyalty from a heart of devotion, with a willingness to obey the Lord, combined
with hard work. Anyone can succeed in life if they commit themselves to a vision,
follow the rules and principles of this vocation, and work hard. This requires
man’s heart, mind, and body to strive towards success.

Paul’s Example of Endurance as a Preacher of the Gospel

(2 Timothy 2:8-10)

After charging Timothy to be strong in the grace of God as he teaches God’s Word
and lays aside the cares of this world, Paul gives himself as an example of a
servant who had done the same.

The Text
8
Remember that Jesus Christ has been raised from the dead, from
the seed of David, according to my gospel, 9in which I suffer to the point
of bonds as an evil doer, but the word of God has not been bound. 10I
endure all things because of this for the sake of the elect ones, in order
that they might find salvation which is in Christ Jesus with eternal glory.

2:8-10. 2 Timothy 2:8-10 can serve as a summary Paul’s public ministry recorded
in Acts 13:1-28:31. This statement to Timothy deals with his missionary journeys
in that we see how Paul preached the Gospel of Jesus Christ and suffered as an evil
doer because of it.

2:8 “Remember that Jesus Christ has been raised from the dead, from the
seed of David” (Μνημόνευε Ἰησοῦν Χριστὸν ἐγηγερμένον ἐκ νεκρῶν). In 2
Timothy 2:8 the apostle Paul describes Jesus as the Messiah confirmed through
His resurrection power in fulfillment of Davidic prophecies. The apostle Paul
places Christ’s resurrection together with His Davidic lineage again in Romans
1:3-4, “Concerning his Son Jesus Christ our Lord, which was made of the seed of
David according to the flesh; And declared to be the Son of God with power,
according to the spirit of holiness, by the resurrection from the dead.” The
resurrection of the Lord Jesus Christ is the heart of the Gospel. Paul says that His
resurrection declares him to be the Son of God (Rom 1:4). Paul’s claim of the
resurrection began with His encounter with the resurrected Christ on the Road to
Damascus, which brought him to a saving faith in Him (Acts 9:1-22). He defended
this fundamental truth in his epistles, noting that some were preaching against the
resurrection (1 Cor 15:12), while others said that it had already taken place (2 Tim
2:17-18).

Lea suggests that the perfect tense “has been raised” used in this statement placed
the emphasis upon the results of Christ’s resurrection rather than on the event

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itself. 242 Paul discusses the broader implications of the resurrection of Christ Jesus
in his first epistle to the Corinthians, which was witnessed by himself as well as
over five hundred disciples (1 Cor 15:1-8). He goes on to explain that if there is no
resurrection, then his preaching is in vain (1 Cor 15:12-15), we are all dead in our
sins (1 Cor 15:16-18), and those who serve Christ have chosen a miserable life (1
Cor 15:19). However, with the truth of the resurrection of Christ, we have been
made anew through God’s gift of eternal life (1 Cor 15:20-23). The resurrection of
Christ also assures us that Jesus will rule upon earth and bring all mankind into
subjection to Him, as He becomes subject to the Heavenly Father (1 Cor 15:24-
28).

Paul’s description of Jesus Christ as the “seed of David” in 2 Timothy 2:8 is

followed by a poetic statement of those faithful servants of the Lord who will rule
and reign with Christ Jesus in the Millennial reign of Christ (2:11-13). Since King
David prophesied of the Messiah as his descendent who would rule forever, we
can see how Paul may have had this picture in the back of his thoughts as he linked
Jesus Christ back to King David in statement.

2:8 “according to my gospel” (κατὰ τὸ εὐαγγέλιόν μου). The apostle Paul uses
the phrase “according to my gospel” on three occasions (Rom 2:16; 16:25, 2 Tim
2:8). The early Church historian Eusebius (A.D. 260-340) tells us that the apostle
Paul is referring to the Gospel of Luke in the phrase “according to my gospel”
because of his close companionship with Luke. 243 However, this phrase may also
means that the message of the Gospel that Paul preached was revealed to him
directly through divine visitations of the Lord Jesus Christ (Rom 16:25-26, Gal
1:11-19, Eph 3:3-6, 2 Cor 12:1-5). Thus, Paul understands that the Gospel he is
preaching is that message which was divinely revealed to him by God, a Gospel
that included the redemption of the Gentiles. This meaning is implied in 1 Timothy
1:11, “According to the glorious gospel of the blessed God, which was committed
to my trust.” Romans 16:25-26, “Now to him that is of power to stablish you
according to my gospel, and the preaching of Jesus Christ, according to the
revelation of the mystery, which was kept secret since the world began, But now is
made manifest, and by the scriptures of the prophets, according to the
commandment of the everlasting God, made known to all nations for the
obedience of faith.”

242
Lea and Griffin, 1, 2 Timothy, Titus, 206.
243
Eusebius writes, “But Luke, who was of Antiochian parentage and a physician by profession,
and who was especially intimate with Paul and well acquainted with the rest of the apostles, has left us,
in two inspired books, proofs of that spiritual healing art which he learned from them. One of these
books is the Gospel, which he testifies that he wrote as those who were from the beginning
eyewitnesses and ministers of the word delivered unto him, all of whom, as he says, he followed
accurately from the first. The other book is the Acts of the Apostles, which he composed not from the
accounts of others, but from what he had seen himself. And they say that Paul meant to refer to Luke's
Gospel wherever, as if speaking of some gospel of his own, he used the words, ‘according to my
Gospel.’” (Ecclesiastical History 3.4.7)

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God gave to Paul the revelation of the doctrines of the New Testament Church,
recorded in the Pauline epistles. This was the Gospel that he preached and taught
in the synagogues and house churches. Because of this Gospel, the Judaizers
persecuted Paul throughout his ministry. To Paul the apostle was given the divine
assignment of establishing the doctrines of the New Testament church, which he
did by writing his thirteen (fourteen) epistles. Thus, the phrase “my Gospel” may
imply Paul’s efforts to lay down these doctrines for the churches.

2:9 “in which I suffer to the point of bonds as an evil doer, but the word of
God has not been bound” (ἐν ᾧ κακοπαθῶ μέχρι δεσμῶν ὡς κακοῦργος, ἀλλὰ ὁ
λόγος τοῦ θεοῦ οὐ δέδεται). “in which I suffer to the point of bonds as an evil
doer”. In 2 Timothy 2:9 the apostle Paul points out that his sufferings for the sake
of the Gospel have increased upon him to the point of imprisonment. Paul suffered
the bonds of imprisonment on a number of occasions. However, he is referring
probably to his second Roman imprisonment in this statement. In his first Roman
imprisonment, Paul was placed under house arrest with the freedom to receive
visitor (Acts 28:30-31). However, he was imprisoned in chains the second time, a
much more harsh situation.

Paul uses the term κακοῦργος, literally an “evil doer” and meaning a criminal, to
describe how his accusers viewed him. This word is used again only in Luke’s
account of the two criminals crucified beside the Lord (Luke 23:32, 33, 39). The
limited use of this word suggests the possibility that Luke served as Paul’s
amanuensis in writing this second epistle to Timothy, a view that is also supported
by a closing statement in 2 Timothy 4:11, “Only Luke is with me. Take Mark, and
bring him with thee: for he is profitable to me for the ministry.” Luke was the only
co-worker with Paul at the time Paul wrote his second epistle to Timothy, allowing
him to serve the role of an amanuensis.

“but the word of God has not been bound”. In spite of his bonds, Paul
optimistically points out that God’s Word is not bound in chains. Paul experienced
the power of the Gospel to spread amidst his first imprisonment in Rome, as we
read in Philippians 1:12-13, “But I would ye should understand, brethren, that the
things which happened unto me have fallen out rather unto the furtherance of the
gospel; So that my bonds in Christ are manifest in all the palace, and in all other
places.” Therefore, he tells Timothy with confidence and experience that the Word
of God is not bound under any circumstances. This tells us that Paul refused to be
silenced, even when facing death through the Roman court system. He serves as an
example of his opening words to young Timothy in this epistle, “For God hath not
given us the spirit of fear; but of power, and of love, and of a sound mind. Be not
thou therefore ashamed of the testimony of our Lord, nor of me his prisoner: but be
thou partaker of the afflictions of the gospel according to the power of God.” (2
Tim 1:7-8) Paul stood unashamed of the Gospel, even unto death. Spencer notes
that Luke records in the book of Acts how Saul had bound early believers for their

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faith in Christ (Acts 9:2, 14, 21; 22:5). 244 Now, Paul is the one who is bound,
having seen the spread of the Gospel prior to his conversion despite his efforts to
bind these early followers of Jesus.

2:10 “I endure all things because of this for the sake of the elect ones, in order
that they might find salvation which is in Christ Jesus with eternal glory” (διὰ
τοῦτο πάντα ὑπομένω διὰ τοὺς ἐκλεκτούς, ἵνα καὶ αὐτοὶ σωτηρίας τύχωσιν τῆς ἐν
Χριστῷ Ἰησοῦ μετὰ δόξης αἰωνίου). The apostle Paul understood that his suffering
was a part of his apostolic calling. During his Damascus Road conversion, Ananias
visited him with a word from God. In one of these statements, the Lord said, “For I
will shew him how great things he must suffer for my name's sake.” (Acts 9:16)
This divine oracle prepared Paul mentally for a life of enduring hardships for the
sake of Christ. However, enduring hardships for the sake of others takes a mature
walk of love. In order to do this, we must be able to see others as Christ sees them.
We must come to value their souls as God values them.

In this statement in 2 Timothy 2:10, Paul described his endurance “for the sake of
the elect ones.” Paul knew that many Jews and Gentiles were awaiting the message
of the Gospel of Jesus Christ, whose hearts were ready to believe. He makes a
similar statement in his second epistle to the Corinthians regarding his suffering
for the salvation of others (1 Cor 1:6; 4:8-15). He is not saying that God has
predestined some of mankind to salvation, and others to eternal damnation,
otherwise Jesus could not say, “For many are called, but few are chosen/elected.”
(Matt 22:14) Matthew uses the same word ἐκλεκτός in this quote of Jesus. God
knows those whose heart will receive the Gospel and those who will reject it.
Therefore, Paul takes the Gospel to the Gentiles with the realization that many
souls will come into the kingdom of Heaven through this divine call.

The believer’s salvation begins the moment he trusts in Christ, becoming one of
God’s elect, and it culminates in eternal glorification in heaven. Guthrie notes that
Paul’s description of the believer’s salvation culminating in eternal glory is found
also in Romans 5:1-2; 8:21-25, 2 Thessalonians 2:13-14. 245

I attended a dinner with my wife’s family tonight (July 22, 2004). During the
course of the dinner, I sensed that the other family members looked to me as a
leader who could give wisdom and guidance, both spiritually as well as financially.
I became aware of the important the office of a leader because this person’s
influence becomes far-reaching. As I was meditating upon these thoughts later that
night, the Lord quickened to me 2 Timothy 2:10 where Paul saw this same burden
as a leader. He understood the need to endure hardships, knowing that he was
doing it for the sake of those who were under the sphere of his influence and

244
Spencer, 2 Timothy and Titus, 101.
245
Guthrie, The Pastoral Epistles, 162.

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responsibility, and because he realized that his influence will determine whether
some of those souls will go to heaven or to hell.

Paul Bases His Exhortation on the Integrity of God’s Word

(2 Timothy 2:11-13)

In 2 Timothy 2:11-13 Paul bases his exhortation to Timothy upon the integrity of
God’s Word. Through Timothy’s faithfulness to pass the Gospel to the next
generation, many others will obtain their salvation in Heaven.

The Text
11
This is a faithful saying. For if we have died with him, we also shall
live with him. 12If we have endured with him, we also shall reign with
him. If we shall deny him, that one also shall deny us. 13If we refuse to
believe, that one continues to be faithful, for he is not able to disown
himself.

In 2 Timothy 2:11-13 Paul utters a poetic statement that expresses God’s

faithfulness to His eternal promises, that is, His Word. Many biblical scholars
suggest that this passage is an early hymn, confessional, or church creed. J. P.
Moreland proposes a number of other hymns in the Pauline literature (Rom 1:3-4,
1 Cor 11:23 ff.; 15:3-8, Phil 2:6-11, Col 1:15-18, 1 Tim 3:16, 2 Tim 2:8). He
explains that these passages share the common themes of the death, resurrection,
and deity of the Lord Jesus Christ. 246

This poetic statement in 2 Timothy 2:11-13 is structured in Hebrew parallelism:

2:11b on dying and living parallels 2:12a on suffering and reigning, 2:12b on
denying Him and being denied by Him parallels 2:13a on unbelief and His
faithfulness. This allows 2:13b to either form a tristitch with 2:13a or serve as a
concluding statement reflecting the entire hymn.

This passage of Scripture is placed within the context of Paul’s exhortation to

Timothy to deliver God’s Word to another generation of faithful believers (2:1-
13). The first two verses of this poem address God’s promises to faithful believers,
while the second two verses describes the fate promised in His Word of those who
turn away from the Christian faith. Regarding the faithful saints, they receive
eternal life through Him because they die with Him (2:11), and by suffering with
Him they are assured of reigning with Him (2:12a). However, regarding those
unfaithful who have accepted Him, but turn and deny Him (2:12b), they do not
alter God’s character (2:13a), for He is faithful to His promises (2:13b). Thus, the

246
J. P. Moreland, Scaling the Secular City: A Defense of Christianity (Grand Rapids, Michigan:
Baker Book House, 1987), 148.

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underlying theme is indoctrination of God’s Word, and specifically, its integrity
and our assurance of God’s promises in His Word.

This divine truth of the integrity of God’s Word and the faithfulness of His
promises underlies the analogies in Paul’s earlier statements concerning the
discipline of the soldier, the athlete, and the farmer (2:3-6). Specifically, God’s
promises are sure to those who avoid entangling themselves with the affairs of this
life, as does the soldier (2:4), and to those who strive to serve Him according to the
divine laws of His Word, as does the athlete (2:5), and to those who labour in
anticipation of a harvest, as does the farmer (2:6). The servant of God must be
willing to endure hardship as does any successful person on earth. If he remains
loyal to Jesus Christ, follows His Word, and labours in the Lord’s harvest fields,
he is certain of great rewards.

2:11 “This is a faithful saying” (πιστὸς ὁ λόγος). The apostle Paul uses the
phrase “πιστὸς ὁ λόγος” on five occasions within the Pastoral Epistles (1 Tim
1:15; 3:1; 4:9, 2 Tim 2:11, Titus 3:8). This phrase is found nowhere else in the
New Testament. Dibelius and Conzelmann cite a similar statement from a Qumran
fragment, which reads, “This word is certain to come to pass and this oracle is
truth. And by this it may be known to you that it is beyond recall.” (1 Q 27, I, 8)247
Marshall says, “The formula is used to emphasise the authority of what is being
said. 248 More specifically, this introductory statement reflects a prophetic message,
which is Paul’s apostolic/prophetic voice speaking to Timothy and Titus in these
epistles under the inspiration of the Holy Spirit. In the same manner, Jesus
prefaced His profound statements throughout the Gospel of John with a similar
phrase, “Truly, truly, I say to you” (John 1:51; 3:3, 5, 11; 5:19, 24, 25; 6:26, 32,
47, 53; 8:34, 51, 58; 10:1, 7; 12:24; 13:16, 20, 21, 38; 14:12; 16:20, 23; 21:18).

The associated phrase “and worthy of full acceptance” (1 Tim 1:15) probably
means that all of the churches should accept these fundamental, doctrinal truths
prefaced by the phrase “This is a faithful saying.” We know from the Pauline
epistles that various doctrines were taught and accepted in these churches. For this
reason, Paul vigorously contended for the purity of the Gospel. Perhaps there were
small differences of views among churches on various issues, as there are in
today’s churches. However, the truth “that Christ Jesus came into the world to save
sinners” (1 Tim 1:15) should have no contention because it was fundamental to the
Gospel. Using this same statement, the apostle Paul delivers another fundamental

247
This translation is made by A. Dupont-Sommer, The Essene Writings from Qumran, trans. G.
Vermes (Cleveland, Ohio; New York: The World Publishing Co., 1962), 327. See Dibelius and
Conzelmann, The Pastoral Epistles, 29.
248
I. Howard Marshall, and Peter H. Towner, A Critical and Exegetical Commentary on the
Pastoral Epistles, in The International Critical Commentary on the Holy Scriptures of the Old and New
Testaments, eds. J. A. Emerton, C. E. B. Cranfield, and G. N. Stanton (London; New York: T & T
Clark International, 2004), 739, Logos.

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doctrinal truth in 1 Timothy 4:8-9, “For bodily exercise profiteth little: but
godliness is profitable unto all things, having promise of the life that now is, and of
that which is to come. This is a faithful saying and worthy of all acceptation.”
Paul is saying that the promise of eternal life is also a fundamental truth that much
be accepted by all the churches. In addition, the promise of reigning with Christ
through suffering with Him is a fundamental truth.

2:11 “For if we have died with him, we also shall live with him” (εἰ γὰρ
συναπεθάνομεν, καὶ συζήσομεν). The statement, “For if we have died with him,
we also shall live with him” contains an aorist (past tense) verb, followed by the
future tense. We have died with Him as a past event, so that we might live with
Him as a future event. Stott believes this statement reflects, not one’s union with
Christ at the time of salvation, but one’s decision to give up one’s life to serve
Him, to take up his cross and follow Him. 249 Jesus makes a similar statement to
His disciples in Matthew 10:39, “He that findeth his life shall lose it: and he that
loseth his life for my sake shall find it.” Paul’s describes his experience of dying in
Christ in 1 Corinthians 15:31, “I protest by your rejoicing which I have in Christ
Jesus our Lord, I die daily.” 2 Corinthians 4:10-11, “Always bearing about in the
body the dying of the Lord Jesus, that the life also of Jesus might be made
manifest in our body. For we which live are alway delivered unto death for Jesus'
sake, that the life also of Jesus might be made manifest in our mortal flesh.”

This phrase expresses our hope in this present life of having the Spirit of God at
work in our lives each day. This is not a one-time decision, as at the time of the
believer’s salvation experience when he is united with Christ. Rather, this is a
daily process of denying the flesh and being led by the Spirit. Paul expresses his
decision to serve the Lord so that God’s Spirit might work through him in 2
Corinthians 12:9, “Most gladly therefore will I rather glory in my infirmities, that
the power of Christ may rest upon me.” Paul had to accept the nagging thorn in his
flesh in order to see God at work in him and through him. It has been my personal
experience that when I gave my life to the Lord and spent twenty years as a
missionary in Africa, I saw great displays of Him working with me and through
me. However, those years that I sat comfortable in church came with relatively few
divine displays of the Spirit of God in my life. We must die each day to see His
life manifested in us.

2:12 “If we have endured with him, we also shall reign with him.” (εἰ
ὑπομένομεν, καὶ συμβασιλεύσομεν). The phrase “If we have endured with him, we
also shall reign with him” expresses our hope in the future. If persecution or
affiliations come, we have a choice to make; to be faithful to God's Word or to
deny Jesus and His Word. If we choose to suffer with Him, we have the strong
certainty of reigning with Christ in Heaven. In His revelation to the apostle John

249
Stott, The Message of 2 Timothy, 63.

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on the isle of Patmos, Jesus says, “To him that overcometh will I grant to sit with
me in my throne, even as I also overcame, and am set down with my Father in his
throne.” (Rev 3:21) In giving John a message to the church of Laodicea, Jesus tells
him that there are thrones prepared for those servants in the kingdom of Heaven;
but they are assigned to particular servants by God the Father. In Matthew 20:20-
28 and Mark 10:35-40, James and John ask Jesus for thrones on His right hand and
left hand in His coming kingdom. Evidently, these two sons told their mother
about Jesus’ prediction of His ascension to the throne recorded in Matthew 19:28.
Jesus does not deny the request of James and John during His earthly ministry
prior to His Passion and exaltation. Instead, He tells them that this decision is
reserved for God the Father. The apostle John is given further revelation
concerning these thrones in Revelation 20:4, “And I saw thrones, and they sat
upon them, and judgment was given unto them: and I saw the souls of them that
were beheaded for the witness of Jesus, and for the word of God, and which had
not worshipped the beast, neither his image, neither had received his mark upon
their foreheads, or in their hands; and they lived and reigned with Christ a
thousand years.” He also says in Revelation 22:5, “And there shall be no night
there; and they need no candle, neither light of the sun; for the Lord God giveth
them light: and they shall reign for ever and ever.” There are thrones of authority
over the nations, as we read in Revelation 2:26-27, “And he that overcometh, and
keepeth my works unto the end, to him will I give power over the nations: And he
shall rule them with a rod of iron; as the vessels of a potter shall they be broken to
shivers: even as I received of my Father.” Jesus told His disciples that there were
thrones prepared for them, and twelve thrones will be assigned to the Twelve
apostles, as we read in Matthew 19:28, “And Jesus said unto them, Verily I say
unto you, That ye which have followed me, in the regeneration when the Son of
man shall sit in the throne of his glory, ye also shall sit upon twelve thrones,
judging the twelve tribes of Israel.” (see also Luke 22:28-30) The apostle Paul
describes this exaltation as being glorified with Him in Romans 8:17, “And if
children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we
suffer with him, that we may be also glorified together.” He writes to Timothy,
saying, “If we suffer, we shall also reign with him: if we deny him, he also will
deny us.” (2 Tim 2:12) He explains that the saints will judge the world (1 Cor 6:2-
3). Therefore, the Lord revealed much to His apostles and Paul about these thrones
of authority in the kingdom of Heaven in which God gives to those who have been
faithful. In this place of divine authority, God’s servants operated in effective
prayer, in the prophetic, and other duties as they decree God’s Word over
situations in this fallen world. In this present time, these servants of the Lord take
authority over the kingdom of darkness and establish the kingdom of heaven upon
earth. In the Millennial Reign of Christ, they will rule and reign of the nations as
Jesus Christ sits upon His throne in Jerusalem. At the Great White Throne
Judgment, they will serve as judges to decree eternal punishment for the sinners.

2:12 “If we shall deny him, that one also shall deny us” (εἰ ἀρνησόμεθα,
κἀκεῖνος ἀρνήσεται ἡμᾶς). If we deny Jesus, He will deny us now in this life, as

173
well as in the Day of Judgment. Jesus makes a similar statement in Matthew 10:33,
“But whosoever shall deny me before men, him will I also deny before my Father
which is in heaven.” Mark 8:38, “Whosoever therefore shall be ashamed of me and
of my words in this adulterous and sinful generation; of him also shall the Son of
man be ashamed, when he cometh in the glory of his Father with the holy angels.”
The apostle Paul gives Timothy a number of examples in this epistle of those who
have denied Christ in the midst of persecution and temptations: 2 Timothy 1:15,
“This thou knowest, that all they which are in Asia be turned away from me; of
whom are Phygellus and Hermogenes.” 2 Timothy 4:10, “For Demas hath
forsaken me, having loved this present world.”

2:13 “If we refuse to believe, that one continues to be faithful” (εἰ ἀπιστοῦμεν,
ἐκεῖνος πιστὸς μένει). We can note two truths from 2 Timothy 2:13. First, God is
always faithful, and man is often unfaithful. So, the problem is never with God, but
always with man. God will never deny what He said He will do. Paul makes a
similar to His faithfulness in 2:19 by saying, “Nevertheless the foundation of God
standeth sure . . .” He will never change and deny a promise He made to you. As a
growing believer, I had to shoulder up to my responsibility that the problem is with
me, not God, when things did not work out. However, God not only keeps His
promises of blessing those who are faithful, He keeps His promises of judging
those who deny Him. Stott explains that the phrases “He shall deny us” and “He
abides faithful” in this hymn are parallel in meaning. Therefore, it means that God
is faithful to His threats as well as His promises. 250

2:13 “for he is not able to disown himself” (ἀρνήσασθαι γὰρ ἑαυτὸν οὐ δύναται).
Paul closes this hymn with the phrase “God cannot deny Himself.” God cannot
deny Himself because His cannot deny His Word, His promises, and His divine
judgments. As a triune God, He is in perfect harmony as God the Father, Jesus
Christ the Son, and God the Holy Spirit. They live and work together in perfect
harmony. Thus, they are faithful to this harmony. Even if great leaders of God fall
into sin, God Himself still keeps His promises, as we read in Numbers 23:19, “God
is not a man, that he should lie; neither the son of man, that he should repent: hath
he said, and shall he not do it? or hath he spoken, and shall he not make it good?”
Titus 1:2, “In hope of eternal life, which God, that cannot lie, promised before the
world began.” Therefore, God’s Word abides true and faithful. Since God could
not swear by any higher, He swore by Himself when assuring Abraham of his
blessings (Gen 22:15-18, Heb 6:13-14). The Lord once said to me, “I want tell you
something. My faithfulness is true. Don’t you ever doubt it!” God can do anything
consistent with His nature and with His Word, and He cannot do anything
inconsistent with His nature and His Word.

250
Ibid., 64.

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In summarizing this passage, Stott explains that this divine principle stated in 2:11-
13 brought Jesus to the cross, and it has now brought Paul to prison and death. 251
Now Paul wants to impress upon Timothy that he cannot take any short cuts in the
ministry, as he states in 2 Timothy 3:12, “Yea, and all that will live godly in Christ
Jesus shall suffer persecution.”

Paul Exhorts Timothy to Live a Lifestyle Approved before God

Based upon His Role as a Servant of God (Divine Service)
(2 Timothy 2:14-26)

In 2 Timothy 2:14-26 Paul reflects upon the phase of divine service in Timothy’s
spiritual journey as an evangelist by exhorting him to live a lifestyle approved
before God based upon his office as a servant of God. Timothy must seek his
approval from the Lord rather than men (2:14-15). Paul gives Timothy examples
of others who have strayed in error (2:16-19). Timothy is to keep himself as a
clean vessel of God through the daily process of sanctification by the Spirit (2:20-
26). In this passage, Paul uses the analogy of a placard on a building and the
articles contained within this building to help Timothy understand that he is to
purge himself as a vessel and servant of God (2:20-23) and gently correct others in
the hope that God might grant repentance to those who oppose him (2:24-26). This
passage reflects the divine service that God offers to His children.

Literary Evidence for the Theme. The emphasis of 2:14-26 in the ordo salutis
thematic scheme of this epistle is divine service. Specifically, Paul is exhorting
Timothy in his office as an evangelist to a lifestyle of sanctification in his divine
calling. Evidence for this theme is seen in Paul’s description of Timothy as a
“workman” (2:15), “a vessel of honour, sanctified, pleasing his master” (2:21), and
“a servant of the Lord” (2:24). We also see this motif of divine service when Paul
quotes from the Old Testament, saying, “The Lord knows those who are his”
(1:19), within the context of distinguishing between genuine and false servants of
the Lord.

Central Ideas. Here are proposed statements expressing the central ideas of 2
Timothy 2:14-26 emphasizing divine service, namely, the primary duties of the
New Testament evangelist in the equipping of the saints for the work of the
ministry, and specifically the divine commission to preach the Word based upon
Timothy’s role as a servant of God:

Exegetical Idea – The apostle Paul exhorted Timothy to live a lifestyle as a

servant of God that is approved by God.

251
Ibid., 65.

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 Theological Idea – Because the apostle Paul exhorted Timothy to live a
lifestyle as a servant of God that is approved by God, God the Father has
required His servants to live a lifestyle that is approved by Him.

Homiletical Idea – Because God the Father has required His servants to live a
lifestyle that is approved by Him, God the Father requires us as His servants to
live a lifestyle that is approved by Him.

Here is a proposed outline:

(1) Paul Exhorts Timothy to Seek His Approval from God 2:14-15
(2) Paul’s Example of Failed Servants of God 2:16-19
(3) Paul Bases His Exhortation on Need of Sanctification 2:20-26

Paul Exhorts Timothy to Seek His Approval from God

(2 Timothy 2:14-15)

In 2 Timothy 2:14-15 Paul exhorts Timothy raise up leaders who avoid strife. In
this leadership role, Timothy is to seek his approval from the Lord rather than men
in order to fulfill Paul’s instructions.

The Text
14
Remind them of these things, warning them before God not to
dispute about words to no profit to the ruin of the hearers. 15Strive to
present yourself to God (as) approved, a workman that is unashamed,
directing the word of truth along a straight path.

2:14 “Remind them of these things, warning them before God not to dispute
about words to no profit to the ruin of the hearers” (Ταῦτα ὑπομίμνῃσκε
διαμαρτυρόμενος ἐνώπιον τοῦ θεοῦ μὴ λογομαχεῖν, ἐπʼ οὐδὲν χρήσιμον, ἐπὶ
καταστροφῇ τῶν ἀκουόντων). In 2 Timothy 2:14 Paul sums up his exhortation in
2:1-13 of asking Timothy to entrust the Gospel to faithful men. In asking Timothy
to avoid strife, Paul was speaking from years of experience in Jewish synagogues
and Greek cities. He understood the futility of quarrelling over words to those
whose hearts were hard; for Paul says shortly, “the Lord knows those who are
His.” (2:19).

Although these early believers had accepted Jesus as their Messiah, they needed to
renew their minds with the Word of God. Their superstitions clashed with their
Christian lifestyle, and they needed the pureness of the Gospel to steer them into a
godly lifestyle. There were misled and false teachers ready to capture their hearts
and imaginations with doctrines that contradicted the Word of God. The apostle
Paul was trying to protect his churches from such deception.

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2:15 “Strive” (σπούδασον). The Greek word σπουδάζω carries three shades of
meaning: “to be diligent, to be eager, and to work hard,” being used eleven times
in the New Testament.

“To be diligent”. The Greek word σπουδάζω mean, “to be diligent, to do one's
best, to hurry or hasten.” This idea is found in other uses of this same Greek word
(2 Tim 4:9, 21, Titus 3:12, Heb 4:11, 2 Pet 1:5, 10, 15; 3:14). As an example of
diligence, Jesus worked hard and in haste because His time on the earthly ministry
was so short to prepare twelve disciples and because the needs of mankind were so
great. We see Christ’s diligence reflected in John 9:4, “I must work the works of
him that sent me, while it is day: the night cometh, when no man can work.” John
21:25, “And there are also many other things which Jesus did, the which, if they
should be written every one, I suppose that even the world itself could not contain
the books that should be written. Amen.” Luke 10:2, “Therefore said he unto them,
The harvest truly is great, but the labourers are few: pray ye therefore the Lord of
the harvest, that he would send forth labourers into his harvest.” (Matt 9:37-38)

Diligence is reflected when Paul asks the Ephesians to endeavor to keep the unity
of the Spirit (Eph 4:3) or when he asks the Colossians to uphold Christ as the Head
of the Church and put on love, the bond of perfectness (Col 2:19; 3:14). We see
diligence when Paul exhorts the Corinthians to strive as a runner in a race (1 Cor
9:24-27) and when he says, “I press toward the mark for the prize of the high
calling of God in Christ Jesus.” (Phil 3:14)

When much work is laid before a man, he becomes a person of seriousness. His
mind is not on a lot of foolishness, neither is his mind occupied with a lot of play.
He has his mind on the job, not on horseplay. A child who is working with his dad
many times has his mind on the job for a while, and also on play for a while. But,
the man on the job knows that if he gets his mind occupied with day dreaming, he
will foul up the job, have to do it again, and waste much time. However, deep in
the man’s mind is the drive behind this hastiness. He knows that the responsibility
given to him will require him to stand before his supervisor at the end of the day
and give an account of his workday. He must answer and explain why it took the
length of time it did or answer why he was careless. The man knows that trouble
awaits, if the job is not finished. A good boss knows how long a job should take,
and what causes loss of time and careless errors. A smart worker knows that his
boss is aware of this fact. A good worker realizes that his boss knows the job and
that he knows how long it should take to complete it.

One day we are going to have to give account of our conduct and work that we
accomplished here on this earth, as we read in Hebrews 4:13, “Neither is there any
creature that is not manifest in his sight: but all things are naked and opened unto
the eyes of him with whom we have to do.” We are going to have to reckon with
God. He will judge us and He knows our faithfulness. Just like on the job, when
we are careless because we do not know any better, God will have compassion.

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However, when we know certain things, and do not do them, just like a boss, God
will be more severe with us in those areas of willful wrong.

While driving roll-off trucks for a waste management company, I realized that the
boss knows how long the job should take. When the truck breaks down, the boss
can tell if the problem was caused by carelessness or by wear and tear on the truck.
I tried to work in haste each day, anxious to get the job done. While helping build
the Alethia Fellowship Church building, there were times that certain jobs had to
be completed before nightfall, such as floor decking. We had to pray, believe no
rain would ruin the floor, and work hard at the same time.

“To be eager”. The Greek word σπουδάζω also means, “to be eager or willing.”
This idea is used in several New Testament passages (2 Cor 8:8, 17): 2 Corinthians
8:8, “I speak not by commandment, but by occasion of the forwardness of others,
and to prove the sincerity of your love.” 2 Corinthians 8:17, “For indeed he
accepted the exhortation; but being more forward, of his own accord he went unto
you.”

“To work hard”. The Greek word σπουδάζω also means, “to work hard.” This idea
is found in Romans 12:11, “Not slothful in business; fervent in spirit; serving the
Lord.” Modern English versions bring out this meaning well: “when earnestness is
needed, never be indolent [to avoid work, lazy]” (BAGD) (see ὀκνηρός 1); “not
lagging behind in diligences” (NASB); “Do not be lazy but work hard, serving the
Lord with all your heart” (NCV); “never be lacking in zeal” (NIV); “Never be
lazy, but work hard and serve the Lord enthusiastically.” (NLT)

Conclusion. Within the context of Paul’s epistle to Timothy, the Greek word
σπουδάζω carries the idea of studying and learning, but this is not its primary
meaning. It carries the idea of urgency, because many souls are going to hell. It
means much more than just a classroom kind of “study” or private Bible study. It
involves every area of a man’s life: his work or job, his conduct or lifestyle, his
affairs with men, his religious duties, etc. Everything a man does in life should be
done with diligence and done to one's best to find God’s approval. The context of
this passage of Scripture in 2 Timothy is about enduring, or striving, to be a
“soldier and athlete.” Of course, it included the need to teach others to endure as
well.

As a devout Pharisee, Paul, strove hard and excelled in his religion, as we see in
Galatians 1:14, “And profited in the Jews' religion above many my equals in mine
own nation, being more exceedingly zealous of the traditions of my fathers.” Even
in the world, hard workers always get promoted ahead of those around them. As
one preacher said, only in the dictionary does “success” come before “work.”

2:15 “to present yourself to God (as) approved” (σεαυτὸν δόκιμον παραστῆσαι
τῷ θεῷ). The Greek word παρίστημι or παριστάνω literally means, “to cause to be

178
present” (BAGD). We present ourselves while on earth as living sacrifices (Rom
12:1) We will present ourselves before God for judgment (Rom 14:10, 2 Cor
5:10).

The Greek word δόκιμος means, “acceptable, approved.” This approval requires
the testing of faith and the enduring through that test to be approved as true,
genuine (Isa 48:10, Zech 13:9). 2 Corinthians 5:9 is close to giving an overall
meaning of 2 Timothy 2:15, which says, “Wherefore we labour, that, whether
present or absent, we may be accepted of him.” It requires endurance in hard
times. Many people are not going to do this, i.e., meet God’s standard, even though
they are mindful of the Lord, as Jesus says in Matthew 7:22-23, “Many will say to
me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name
have cast out devils? and in thy name done many wonderful works? And then will
I profess unto them, I never knew you: depart from me, ye that work iniquity.”
Thus, Paul says in 2 Corinthians 13:5, “Examine yourselves, whether ye be in the
faith; prove your own selves. Know ye not your own selves, how that Jesus Christ
is in you, except ye be reprobates?”

There are times of testing in life so that we may be proved as genuine children of
God who trust in Him: Job 23:10, “But he knoweth the way that I take: when he
hath tried me, I shall come forth as gold.” Psalms 66:10, “For thou, O God, hast
proved us: thou hast tried us, as silver is tried.” Proverbs 17:3, “The fining pot is
for silver, and the furnace for gold: but the LORD trieth the hearts.” James 1:3,
“Knowing this, that the trying of your faith worketh patience.” 1 Peter 1:6-7,
“Wherein ye greatly rejoice, though now for a season, if need be, ye are in
heaviness through manifold temptations: That the trial of your faith, being much
more precious than of gold that perisheth, though it be tried with fire, might be
found unto praise and honour and glory at the appearing of Jesus Christ:”
Only faith pleases God Almighty, which is what brings His approval, for “without
faith, it is impossible to please Him (Heb 11:6). It is carnal to meet and strive
towards man’s standard of acceptance. This requires no faith in God, as Jesus says
in John 5:44, “How can ye believe, which receive honour one of another, and seek
not the honour that cometh from God only?”

2:15 “a workman that is unashamed” (ἐργάτην ἀνεπαίσχυντον). This statement

in 2 Timothy 2:15 about a workman that does not need to be ashamed implies that
there will be many servants ashamed on the Day of Judgment because they missed
the mark. A worker is ashamed when he has not done his part of labour and has to
face the boss with this fact. One boss said that a hard worker does not have to back
up to the paycheck (that is, in shame). He can face his boss with confidence of
having earned those wages. The apostle Paul gives Titus a similar exhortation to
serve God unashamed in Titus 2:7-8, “In all things shewing thyself a pattern of
good works: in doctrine shewing uncorruptness, gravity, sincerity, Sound speech,
that cannot be condemned; that he that is of the contrary part may be ashamed,
having no evil thing to say of you.”

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2:15 “directing the word of truth along a straight path” (ὀρθοτομοῦντα τὸν
λόγον τῆς ἀληθείας). The apostle Paul describes God’s Word as the “word of
truth” in 2 Timothy 2:15 because he is contrasting it in this passage to those who
have deviated off the correct path in teaching false doctrines. For example, he says
in 2 Timothy 2:18, “Who concerning the truth have erred, saying that the
resurrection is past already; and overthrow the faith of some.”

The Greek word ὀρθοτομέω is used once in the New Testament (2 Tim 2:15),
being derived from τέμνω (to cut) and ὀρθός (straight). This word literally means,
“to guide along a straight path” (BAGD), “to cut in a straight path” (LSJ), “to cut
or open in a straight line” (GE, PGL), and “to make a straight cut” (Strong). It is
used figuratively to mean, “to expound correctly or according to orthodoxy” (GE),
and “to dissect (expound) correctly” (Strong). Thus, the statement reads, “who
correctly handles the word of truth” (NIV) and “rightly explaining the word of
truth” (NRSV). This word is used in its literal sense the LXX in Proverbs 3:3, “In
all your ways acknowledge him, and he will make straight your paths.” (ESV)
Proverbs 11:5, “The righteousness of the blameless keeps his way straight, but the
wicked falls by his own wickedness.” (ESV)

In this statement in 2 Timothy 2:15, Paul is telling Timothy to guide the word
along a straight path. This young man has been instructed in 2:2 to commit God’s
Word to faithful men. Within the context of this passage, there are those people
who are missing the purpose of teaching God’s word, which purpose is to train the
church to walk in love, as Paul says in 1 Timothy 1:5, “Now the end of the
commandment is charity out of a pure heart, and of a good conscience, and of faith
unfeigned.” Timothy’s charge was to commit Paul’s instructions from the Lord to
faithful men, as Paul says in 2 Timothy 2:2, “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.” Timothy has a course to follow, from which he is
exhorted not to deviate. Paul will follow this charge of guiding faithful men on a
straight path by reminding Timothy of two men who have deviated from the path
named Hymenaeus and Philetus (2 Tim 2:16-18).

In the phrase “rightly dividing the word of truth,” Paul is literally telling Timothy
to guide the word of God along a straight path. By doing this, Timothy has no
reason to feel ashamed of his task nor of the Word of God. This path is the
foundational theme of the Scriptures, which is God’s plan of redemption for
mankind, a path that is described here as “straight.” This means that the Holy Bible
has a path that we are to follow, that is, a structure with a thematic scheme. This
straight path not only refers to our spiritual journey that leads us to glorification in
Heaven, but to the structure of the Holy Bible and the individual books of the
Bible. This thematic scheme of the Scriptures is built around God the Father, Son
and Holy Spirit’s plan of redemption (predestination, calling, justification,

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glorification) of man’s spirit, soul, and body. This structure is described in the
introductions of each book of my study notes.

Illustration. I was painting a small, clay sculpture and trying to be as detailed as

possible with my brush so as not to be ashamed of my work. The Lord then
quickened to me the phrase, “a workman that needeth not to be ashamed, rightly
dividing the word of truth.” (2 Tim 2:15) I understood the analogy immediately.
We must strive to study God’s Word and deliver it to others with accuracy and
detail. His Holy Word is not ours to “peddle” and misinterpret for personal gain, as
some do. A person who peddles bad merchandise will find eventually himself in
trouble, though he may make some profit initially. In the same way, a minister of
the Gospel should give himself to detail and accuracy to God’s Word. This is the
only way to rightly divide it amidst so many controversial doctrines that churches
have embraced over the centuries.

Paul’s Example of Failed Servants of God

(2 Timothy 2:16-19)

In 2 Timothy 2:16-19 Paul gives Timothy examples of men who have strayed from
the faith and truth because of being misdirected into doctrinal error through vain
discussions.

The Text
16
And you avoid worthless chatter, for it shall progress unto further
ungodliness. 17And their word becomes like a spreading gangrene, of
whom is Hymenaeus and Philetus, 18who concerning the truth have erred,
saying that the resurrection has already taken place, and they have upset
the faith of certain ones. 19Nevertheless the foundation of God stands
firm, having this seal, “The Lord has known those who are his,” and “Let
everyone who calls on the name of the Lord depart from iniquity.”

2:16 “And you avoid worthless chatter, for it shall progress unto further
ungodliness” (τὰς δὲ βεβήλους κενοφωνίας περιΐστασο· ἐπὶ πλεῖον γὰρ
προκόψουσιν ἀσεβείας). The Greek word περιΐστημι literally means, “to encircle
by standing around,” but it is also means, “to shun” (BAGD). The Greek word
βέβηλος means, “pointless, worthless” (BAGD). The Greek word κενοφωνία
means, “empty talk” (BAGD). The Greek word προκόπτω literally means, “to
progress” (BAGD). As an evangelist and instructor in the body of Christ, Timothy
is to shun worthless, empty talk because it progresses or leads to confusion and
moral decay in a person’s life.

How grievous is worldly and idle chatter to those whose hearts are filled with the
joy of God’s presence and are eager to share about Jesus. We are to put our mind
on heavenly things or else vanity increases unto more ungodliness. We begin to err

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from the straight path of the Word of God when our words begin to err. In other
words, our tongue sets our course in this life. If our tongue deviates from the path,
then our life will follow. The apostle Paul uses these same words to personally
warn Timothy against vain chatter in 1 Timothy 6:20-21, “O Timothy, keep that
which is committed to thy trust, avoiding profane and vain babblings, and
oppositions of science falsely so called: Which some professing have erred
concerning the faith. Grace be with thee. Amen.” We will give account of such
idle chatter on Judgment Day, as Jesus says in Matthew 12:36-37, “But I say unto
you, That every idle word that men shall speak, they shall give account thereof in
the day of judgment. For by thy words thou shalt be justified, and by thy words
thou shalt be condemned.” Thus, Paul felt that one’s control of his tongue was a
critical issue in the life of any servant of God.

2:17 “And their word becomes like a spreading gangrene, of whom is

Hymenaeus and Philetus” (καὶ ὁ λόγος αὐτῶν ὡς γάγγραινα νομὴν ἕξει. ὧν ἐστιν
Ὑμέναιος καὶ Φίλητος). In 2 Timothy 2:17 Paul compares his warning of how our
words cause us to deviate from the straight path of God’s Word to the spread of
gangrene or cancer in the body. He compares such progression of sin to the
progress of a physical disease, which grows in man’s body and eats its flesh,
gradually destroying the physical body. Such idle talk progresses until it defiles the
man’s soul.

The antecedent of the pronoun “whom” in this verse is the preceding pronoun in
the phrase “their word.” The words of Timothy’s opponents enter into the
congregation and spread like cancer. Weak believers are vulnerable to such
teachings, just as children believe whatever they are told. Paul gives Timothy two
real-life examples of this principle by reminding him of two men they both know
that fell into this error. Paul mentioned Hymenaeus in his first epistle to Timothy
in association with Alexander the coppersmith, whom he turned over to Satan
because of their blasphemy (1 Tim 1:20). These men had rejected the faith of the
Gospel (1 Tim 1:19) and they had become opponents of the church in Ephesus.
The individual named Philetus is only mentioned once in the Scriptures. We can
assume that he was another opponent of the church of Ephesus, perhaps not in the
party of Alexander and Hymenaeus, but one who had verbally opposed the Gospel.
Hymenaeus and Philetus may have been a part of the congregation at Ephesus, but
Paul’s statements do not confirm this past affiliation. They may have been outside
opponents. They did speak of the resurrection of the saints, which is a New
Testament doctrine, suggesting that they had embraced the Gospel at one time in
the past. They were caught up in a heresy that contradicted the fundamental
teachings of the Christian faith, that of the resurrection of the saints.

As a modern-day example of the spread of an opponent’s destructive talk, I have

observed disgruntled employees spread negative talk to new employees, so that the
new employees continue to spread gossip and negative words that hurt a company.

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The termination of the first employee becomes only partially effective, since his
words have affected the attitude of other employees.

2:18 “who concerning the truth have erred, saying that the resurrection has
already taken place, and they have upset the faith of certain ones” (οἵτινες
περὶ τὴν ἀλήθειαν ἠστόχησαν, λέγοντες [τὴν] ἀνάστασιν ἤδη γεγονέναι, καὶ
ἀνατρέπουσιν τήν τινων πίστιν). The Greek word ἀστοχέω means, “to miss the
mark” (BAGD). The Greek word ἀνατρέπω means, “to upset” (BAGD). After Paul
tells Timothy to guide the word along a straight path (2:16), he reminds him of two
men who have deviated from the path of God’s Word (2:17). The words Paul uses
in this passage of Scripture describe our spiritual journey as a path of following
God’s Word, with a sober reminder of some who err from this straight and narrow
path, resulting in destruction, both physical and spiritual.

The apostle Paul taught clearly concerning the resurrection of the saints (1 Cor
15:12-19, 35-37, Phil 3:21, 1 Thess 4:14). He confronted doctrinal errors regarding
the resurrection of the saints earlier in his ministry in 1 Corinthians 15:12, “Now if
Christ be preached that he rose from the dead, how say some among you that there
is no resurrection of the dead?” These numerous statements in Paul’s epistles show
that the doctrine of the resurrection was a fundamental tenant of his teachings and
of the New Testament Church.

The early Church fathers addressed heresies concerning the resurrection of the
saints as well as Paul. For example, in discussing false miracle workers, Irenaeus
says that some of them believed that “the resurrection from the dead is simply an
acquaintance with that truth which they proclaim.” (Heresies, 2.31.2) (ANF 1). In
other words, they believed that it is a spiritual state of mind rather than a real
experience of a bodily resurrection. In confronting heresies concerning this
doctrine, Tertullian says, “For some, when they have alighted on a very usual form
of prophetic statement, generally expressed in figure and allegory, though not
always, distort into some imaginary sense even the most clearly described doctrine
of the resurrection of the dead, alleging that even death itself must be understood
in a spiritual sense. They say that which is commonly supposed to be death is not
really so,—namely, the separation of body and soul: it is rather the ignorance of
God, by reason of which man is dead to God, and is not less buried in error than he
would be in the grave.” (On the Resurrection of the Flesh, 19) (ANF 3) Again,
these heretics spiritualized a physical event of the resurrection of the dead. We do
not know exactly what Paul’s opponents were teaching about the resurrection,
other than saying that it had already taken place. Most likely, Hymenaeus and
Philetus had given a similar, spiritual interpretation to a future event of redemptive
history.

2:19 “Nevertheless the foundation of God stands firm” (ὁ μέντοι στερεὸς

θεμέλιος τοῦ θεοῦ ἕστηκεν. The context of this passage in 2 Timothy is about the
sound teaching established in the Church of the living God. In 2 Timothy 2:19

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Paul declares that those who have fallen into doctrinal error like Hymenaeus and
Philetus cannot change the truth and the doctrine and the Word laid down by God.
Jesus laid this foundation, as we see in 1 Corinthians 3:11, “For other foundation
can no man lay than that is laid, which is Jesus Christ.” The apostle Paul
established the doctrines of the New Testament Church in his nine Church epistles.
These teachings were laid down by the apostles and prophets, as Paul explains in
Ephesians 2:20, “And are built upon the foundation of the apostles and prophets,
Jesus Christ himself being the chief corner stone.” The epistle of Hebrews
mentions the foundational doctrines of Christ in Hebrews 6:1-2, “Therefore
leaving the principles of the doctrine of Christ, let us go on unto perfection; not
laying again the foundation of repentance from dead works, and of faith toward
God, Of the doctrine of baptisms, and of laying on of hands, and of resurrection of
the dead, and of eternal judgment.”

2:19 “having this seal” (ἔχων τὴν σφραγῖδα ταύτην). The Greek word σφραγίς
literally means, “a signet,” and it is used figuratively in this passage to mean, “a
mark or inscription” (BAGD). Dibelius and Conzelmann say the foundation
describes the cornerstone, and the seal refers to the inscription upon this stone.252
As an example, there is an inscription upon the corner of Fort Worth hall, the first
building erected in 1910 on the campus of Southwestern Baptist Theological
Seminary. The inscription on this first building is a quote from 2 Timothy 4:2,
which describes the vision for this campus. This inscription reads, “Preach the
word; be instant in season, out of season; reprove, rebuke, exhort with all
longsuffering and doctrine.” This Bible verse reflects the vision and mission of this
seminary institution.

2:19 “The Lord has known those who are his” (Ἔγνω κύριος τοὺς ὄντας
αὐτοῦ). There are numerous Scriptures telling us that the Lord knows those who
love Him: Numbers 16:5, “And he spake unto Korah and unto all his company,
saying, Even to morrow the LORD will shew who are his, and who is holy; and
will cause him to come near unto him: even him whom he hath chosen will he
cause to come near unto him.” Nahum 1:7, “The LORD is good, a strong hold in
the day of trouble; and he knoweth them that trust in him.” John 10:14, “I am the
good shepherd, and know my sheep, and am known of mine.” John 10:27, “My
sheep hear my voice, and I know them, and they follow me:” 1 Corinthians 8:3,
“But if any man love God, the same is known of him.” The context of this passage
concerning those who oppose the gospel preached by Paul and Timothy suggests
that he may have in mind the rebellion of Korah against Moses. Paul is reminding
Timothy of the error of Hymenaeus and Philetus and he seems to be quoting a
passage in Numbers concerning the rebellion of Korah.

252
Dibelius and Conzelmann, The Pastoral Epistles, 112.

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2:19 “and “Let everyone who calls on the name of the Lord depart from
iniquity” (καί, Ἀποστήτω ἀπὸ ἀδικίας πᾶς ὁ ὀνομάζων τὸ ὄνομα κυρίου). If Paul
were quoting from the story of Korah’s rebellion (Num 16:5) in his phrase “The
Lord has known those who are his,” then he may be taking elements of his next
phrase from this same passage. After summoning Korah and his followers together
before the Lord, Moses charges the children of Israel to depart from this group that
the Lord was about to judge by saying, “Depart, I pray you, from the tents of these
wicked men, and touch nothing of theirs, lest ye be consumed in all their sins.”
(Num 16:26). Thus, Paul would have in mind the departing of the Israelites from
Korah’s gathering when saying, “Let everyone who calls on the name of the Lord
depart from iniquity.” He would then be making a spiritual analogy to tell Timothy
that the Lord knows those who are loyal believers in the church of Ephesus, and
these believers would follow Timothy’s teachings.

2:19 Comments. In 2 Timothy 2:19 Paul is saying that God has placed His royal
stamp, His signet, upon His Word by establishing it upon earth through His
Church to authenticate its divine authority. His Word is authenticated by the act of
salvation for all who believe the Gospel. Paul uses this same word σφραγίς in
Romans 4:11 to describe Abraham’s circumcision as God’s seal of righteousness.
The New Testament believer’s seal of righteousness is the circumcision of the
heart and the indwelling of the Holy Spirit. Paul says it this way in Ephesians 1:13-
14, “In whom ye also trusted, after that ye heard the word of truth, the gospel of
your salvation: in whom also after that ye believed, ye were sealed with that holy
Spirit of promise, which is the earnest of our inheritance until the redemption of
the purchased possession, unto the praise of his glory.” Paul says this again in 2
Corinthians 1:22, “Who hath also sealed us, and given the earnest of the Spirit in
our hearts.” In these verses, Paul says that we were sealed (σφραγίζω) by the
indwelling of the Holy Spirit as proof of our righteousness before God.

2 Timothy 2:19 reveals both sides of divine election. In His divine foreknowledge,
God knows who will go to Heaven before the foundation of the earth. Yet, He
gives mankind the opportunity to choose his destiny by calling upon the name of
Christ. While some will follow the Lord and His Word, others will rebel and turn
away in error.

Paul Bases His Exhortation on the Need of Sanctification for God’s Servant
(2 Timothy 2:20-26)

In 2 Timothy 2:20-26 Paul exhorts Timothy to keep himself as a clean vessel of

God through the daily process of sanctification of the Spirit. Paul uses the analogy
of a placard on a building and the articles contained in this building to help
Timothy understand that he is to purge himself as a vessel of God (2:20-22). As a
servant of the Lord, Timothy is to gently correct others in the hope that God might
grant repentance to those who oppose him (2:23-26).

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 The Text
20
And in a great house there are not only vessels of gold and silver,
but also of wood and clay, and there are those on the one hand of value,
and those without value. 21Therefore, if someone would cleanse himself
from these, he shall be a vessel of value, sanctified, useful to the master,
prepared for every good work. 22And flee youthful desires, but pursue
righteousness, faith, love, peace with those who call upon the Lord from a
pure heart. 23And reject foolish and unlearned controversies, knowing
that they create disputes. 24And the servant of the Lord should not
quarrel, but be kind to all, skillful in teaching, tolerant, 25in meekness
instructing those who are in opposition, by chance God might grant them
repentance unto the recognition of the truth, 26so that they might regain
their senses from the snare of the devil, who have been taken captive by
him to do his will.

2:20 “And in a great house there are not only vessels of gold and silver, but
also of wood and clay, and there are those on the one hand of value, and those
without value” (Ἐν μεγάλῃ δὲ οἰκίᾳ οὐκ ἔστιν μόνον σκεύη χρυσᾶ καὶ ἀργυρᾶ
ἀλλὰ καὶ ξύλινα καὶ ὀστράκινα, καὶ ἃ μὲν εἰς τιμὴν ἃ δὲ εἰς ἀτιμίαν). The Greek
word ὀστράκινος means “something made of clay.” From it we derive the English
word “ostracon,” which is an ancient piece of broken pottery which was used for
writing. It must have been common for ancient pottery to break and to be thrown
aside. Today, archeologists are able to date many ancient sites using this stubble
because it is so common where ancient homes existed.

Paul describes a home which had some vessels of value and others without value.
We can imagine ancient homes having some beautiful vessels set aside for special
occasions, as we do today, and other simple, unattractive vessels for everyday use.

I grew up in a house of which I was ashamed because it was humble and rather
poor in appearance. I did not want my friends to come over and see my house,
because it did not look pleasing, or honorable. Some of us have houses that are
pretty, and some of us live in houses that are not pretty. Some of us are proud of
our houses and the furnishings in our houses, and some of us are ashamed of our
houses and furnishings. God wants a pretty house to show off, a house that He can
use as an example. He wants a person who is living a Godly life, so He can raise
that man or woman up as an example for others to see and follow, as Paul says in
Philippians 3:17, “Brethren, be followers together of me, and mark them which
walk so as ye have us for an ensample.”

In the United States a developer will build a subdivision of homes, an entire

neighbor of houses. In order to sell these houses, they will build one house near the
entrance to this subdivision and fix it up beautiful with furnishings. This model

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house will inspire many other people to come and buy in this particular
neighborhood.

When I was sent oversees to Africa, my pastor wanted me to represent the ministry
well. Therefore, my wife and I purchased new clothes, and we were given a nice
car and a nice place to live. Our congregation prayed for us 24-hours a day so that
we would live a godly lifestyle representing this great missionary work. Our pastor
wanted to be proud of us, and he wanted us to be an example of excellence. God
wants His children to do the same. He wants us to clean up our lives so that we are
presentable to others as an example of godliness. If we will do so, He will surely
use us as examples in this world.

2:21 “Therefore, if someone would cleanse himself from these” (ἐὰν οὖν τις
ἐκκαθάρῃ ἑαυτὸν ἀπὸ τούτων). The Greek phrase “from these” uses the
“immediate demonstrative” pronoun (ôúτος), which is intended to refer to that
which is immediately present to the thinking of the writer. In this case, it would be
the things of dishonour, which were most recently mentioned in the previous verse,
while the things of honor were mentioned earlier, so they are further removed from
the writer’s thoughts. 253 Thus, we see this reflected in many modern English
versions, which attempt to add the writer’s thoughts in the place of this
demonstrative pronoun: ESV, “Therefore, if anyone cleanses himself from what is
dishonorable”; ISV, “Therefore, if anyone stops associating with these people”;
Montgomery, “If then a man keeps himself clear of these latter”; NCV, “All who
make themselves clean from evil will be used for special purposes”; NET, “So if
someone cleanses himself of such behavior”; NKJV, “Therefore if anyone cleanses
himself from the latter”; RSV, “If any one purifies himself from what is ignoble”;
TCNT, “If, then, a man has escaped from the pollution of such errors as I have
mentioned”; Weymouth, “If therefore a man keeps himself clear of these latter.”

In Paul’s statement, “Therefore, if someone would cleanse himself from these,” he

is telling Timothy to lay aside dishonorable things in his life. Scholars generally
believe that Paul is referring specifically to fellowship with these dishonorable,
false teachers mentioned within the context of this passage as well as the lifestyle
that they lead. 254 Because Paul adds “Flee also youthful desires” (2:22), we can
conclude that he is telling Timothy to find his honor from pleasing God rather than
men, as he has already said in 2:15.

Paul uses the same verb ἐκκαθαίρω in 1 Corinthians 5:7, “Purge out therefore the
old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our
passover is sacrificed for us.” He makes a similar statement in 2 Corinthians 7:1,
“Having therefore these promises, dearly beloved, let us cleanse ourselves from all

253
Knight, The Pastoral Epistles, 418.
254
Ibid., 418.

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filthiness of the flesh and spirit, perfecting holiness in the fear of God.” We find a
similar statement in Hebrews 12:1, “Wherefore seeing we also are compassed
about with so great a cloud of witnesses, let us lay aside every weight, and the sin
which doth so easily beset us, and let us run with patience the race that is set before
us.”

2:21 “he shall be a vessel of value, sanctified, useful to the master, prepared
for every good work” (ἔσται σκεῦος εἰς τιμήν, ἡγιασμένον, εὔχρηστον τῷ
δεσπότῃ, εἰς πᾶν ἔργον ἀγαθὸν ἡτοιμασμένον). The great house is analogous of the
Church of the Living God within the context of this passage, and the vessels in this
house are God’s people. For example, Luke uses the analogy of a vessel (σκεῦος)
of the Lord concerning Paul’s future apostolic ministry in Acts 9:15, “But the Lord
said unto him, Go thy way: for he is a chosen vessel unto me, to bear my name
before the Gentiles, and kings, and the children of Israel.” Paul uses this analogy
of the New Testament believer in 2 Corinthians 4:7, “But we have this treasure in
earthen vessels, that the excellency of the power may be of God, and not of us.”
He uses this same analogy again in 1 Thessalonians 4:4, “That every one of you
should know how to possess his vessel in sanctification and honour.” Paul uses this
analogy again in Romans 9:21-23 when discussing divine election by describing
men as “vessels of mercy” and “vessels of wrath.” The apostle Peter calls the wife
the weaker vessel (1 Pet 3:7). Paul seems to have found the analogy of a vessel
useful in his teachings.

In 2 Timothy 2:21 Paul says that there are vessels that bring honour to God and
those that do not. His point is for Timothy to become a vessel of honour. Paul has
said earlier in 2:15 that the workman approved of God does not need to be
ashamed because he lives his life according to God’s Word, thus, he becomes a
vessel of honour. In addition, Paul uses statements before and after that denote the
need of sanctification, saying Timothy is to “depart from iniquity” (2:19), “flee
sins,” and “follow holiness” (2:22). Thus, Paul is describing the process of the
believer’s sanctification in order to become a faithful servant of God.

It has been my personal experience that a workman for the Lord has to go through
a process of cleansing and reshaping in order to become a vessel of honour and
value. Just as the potter molds and shapes the clay vessel, then heats it with fire, so
must God’s servants be shaped and molded and purged with the fire of the Holy
Spirit. In 2 Timothy 2:21 Paul gives three-fold description of this spiritual vessel
of honour, who is “sanctified, useful to the master, prepared for every good work.”
We begin the process of sanctification by reading and obeying the Word of God,
as Jesus says in John 17:17, “Sanctify them through thy truth: thy word is truth.”
As we learn to walk according to His Word, the Lord finds pleasure in our
obedience to Him, seeing us useful to His kingdom. He begins to guide us along a
journey of obedience that moves us into our particular gifts and callings, a journey
that prepares us for our special “good work.” None of God’s children are exempt
from this process in order to be prepared to serve Him. However, the sacrifice that

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is required of the Lord Jesus Christ means that many believers fail to go through
this process of refining to become a vessel prepared for the Lord’s work.

2:21 Comments. A man can prepare himself to be used of God by laying aside
everything that brings dishonor to the Lord. It should be the desire of every
Christian to allow God to use him. However, not everyone prepares himself so that
God can use him. With this in mind, perhaps 2 Timothy 2:21 reflects Paul’s
exhortation in 2:3-7 to live a disciplined lifestyle as a soldier, athlete, and a farmer.
These three analogies of people in the ancient Greco-Roman society that needed
endurance and disciple to succeed. The description of “a vessel unto honour,
sanctified, and meet for the master's use, and prepared unto every good work”
describes the ideal soldier, athlete, and farmer as well as the servant of God.

2:22 “And flee youthful desires, but pursue righteousness, faith, love, peace
with those who call upon the Lord from a pure heart” (τὰς δὲ νεωτερικὰς
ἐπιθυμίας φεῦγε, δίωκε δὲ δικαιοσύνην πίστιν ἀγάπην εἰρήνην μετὰ τῶν
ἐπικαλουμένων τὸν κύριον ἐκ καθαρᾶς καρδίας). On two occasions Paul warns
young Timothy to flee certain things, which are financial greed (1 Tim 6:11) and
youthful lusts such as sexual immorality (2 Tim 2:22). As an example of the
importance of these two warnings, Pastor Darryl Woodson of Victory City Church,
Ntinda in Kampala, Uganda told me that he has spent years raising up young men
in the ministry. It takes about seven years to take them through a mentoring
process to prepare them for a leadership role. He says that during these seven
years, the majority of these young men fall into either financial greed or sexual
immorality. Thus, he takes time with them to prevent this from causing a
ministerial crisis in their lives and in the church.

The previous verse has told young Timothy to purge himself from anything that
dishonors God. In 2 Timothy 2:22 Paul tells Timothy how to go about this
challenging task. He is to remove himself from those who pursue carnal lifestyles
and associate himself with men and women of God who have a pure heart. He is to
avoid running carelessly with those who pursue the carnal things of this world.
Paul used similar terminology of fleeing sin in his first epistle to Timothy, saying,
“But thou, O man of God, flee these things; and follow after righteousness,
godliness, faith, love, patience, meekness.” (1 Tim 6:11) Paul knows that sexual
immorality is the one sin that would disqualify Timothy from helping him oversee
the churches. He could tolerate other youthful behavior, but sexual sins would
cross a boundary in which Paul would have to set Timothy aside for a season of
correction and discipline. Such behavior will not be tolerated by church elders as
well, and Timothy must earn their respect if he is to serve as their overseer.

By referring to Timothy’s youth, Paul recognized the exploratory and inquisitive

nature of young men and women. He must resist one aspect of his youth, which is
the vulnerable youth who follow others. It is not enough to separate himself from
temptations; he must actively pursue a godly lifestyle with the support of a local

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fellowship of believers. Therein lays the strength to overcome temptation during
the course of a lifetime of ministry. Many young men have separated themselves
from the world and gone into the ministry; and many ministers have been
overcome with moral failures because they grew weary in the pursuit of holiness
and found themselves at a distance from men of God who were able to lift him up.

Paul lists the foundational, Christian virtues of righteousness, faith, love, and
peace in 2 Timothy 2:22 because they are primary virtues by which all other
virtues develop. In a similar manner, Paul lists the primary Christian virtues in 1
Thessalonians 1:3, “Remembering without ceasing your work of faith, and labour
of love, and patience of hope in our Lord Jesus Christ, in the sight of God and our
Father.”

Paul adds the phrase, “with those who call upon the Lord from a pure heart.” There
were church members in the congregations that lived a careless, impure life, and
there were these false teachers trying to gain attention. Paul wants Timothy to be
aware that this distinction needs to be made when he associates with church
members. Timothy can gauge the purity of their hearts by the outward expressions
of righteousness, faith, love, peace. Such believers will live a lifestyle of holiness
and uprightness to God in obedience to His Word. They will speak His Word in
faith, expressing their trust in Him for the issues of life. They will walk in love
towards one another. Finally, they will pursue peace within the congregation rather
than quarreling and gossiping. Not everyone who calls upon the Lord has a pure
heart, as Jesus says in Matthew 7:21, “Not every one that saith unto me, Lord,
Lord, shall enter into the kingdom of heaven; but he that doeth the will of my
Father which is in heaven.” Timothy must choose carefully whom he considers his
close friends.

2:23 “And reject foolish and unlearned controversies, knowing that they
create disputes” (τὰς δὲ μωρὰς καὶ ἀπαιδεύτους ζητήσεις παραιτοῦ, εἰδὼς ὅτι
γεννῶσιν μάχας). In 2 Timothy 2:23 the apostle Paul warns Timothy about the
foolish and ignorant controversies created by false teachers. As Stott notes, Paul
uses the word ζήτησις in each of his Pastoral Epistles (1 Tim 6:4, 2 Tim 2:23,
Titus 3:9) and the strengthened form ἐκζήτησις once (1 Tim 1:4). 255 This word can
be used in a positive sense of a debate or discussion. However, Paul uses it within
the context of foolish and unhealthy strive within the church. Thus, the idea of a
controversy fits the meaning of this word best in the Pastoral Epistles.

Because he is to pursue peace with all who call upon the name of the Lord with a
pure heart (2:22), he must avoid strife. Paul made a similar statement to Timothy
in 2:14, 16, as well as in 1 Timothy 4:7, “But refuse profane and old wives' fables,
and exercise thyself rather unto godliness.” There is no path to peace with those

255
Stott, The Message of 2 Timothy, 76.

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who have rejected the Gospel, and there can be no compromise of God’s Word in
order to obtain peace with such men. Timothy is to avoid such controversies. Paul
is about to tell Timothy how to handle such conflict in hopes of leading them to
Christ (2:24-25)

2:24-25 “And the servant of the Lord should not quarrel, but be kind to all,
skillful in teaching, tolerant, in meekness instructing those who are in
opposition, by chance God might grant them repentance unto the recognition
of the truth” (δοῦλον δὲ κυρίου οὐ δεῖ μάχεσθαι ἀλλὰ ἤπιον εἶναι πρὸς πάντας,
διδακτικόν, ἀνεξίκακον, ἐν πραΰτητι παιδεύοντα τοὺς ἀντιδιατιθεμένους, μήποτε
δώῃ αὐτοῖς ὁ θεὸς μετάνοιαν εἰς ἐπίγνωσιν ἀληθείας). In 2 Timothy 2:24-25 the
apostle Paul warns Timothy against being quarrelsome when confronting these
opponents of the Gospel. One of the qualifications of a bishop was to not be
quarrelsome (1 Tim 3:3, Titus 1:7). Such behavior shows immaturity as a leader
and insecurity in the Lord. The servant of God must become competent in his faith
in order to respond in kindness, and he must be skilled in the teachings of God’s
Word in order to address such opposition. Tolerance requires discipline in one’s
character. In fact, God’s Word speaks the language of the heart, and a broken and
repentant heart is receptive to Him. These opponents are resisting the Gospel
because of the hardness of their hearts, and there is no need to argue with a
hardened heart. There is a better way to deal with conflict. I have seen in the
corporate world how effectively this instruction works when business leaders deal
with conflict on a daily basis.

Timothy is to make a reasonable attempt to instruct such opponents. The Greek

word παιδεύω means, “to correct, give guidance” (BAGD). This word carries the
idea of correcting or giving guidance in someone’s life. He offers guidance to
opponents, but not all of them will respond in humility. Those who to listen have
the opportunity to repent of their foolish behavior and opposition and become
enlightened in God’s Word. A hardened heart is unable to understand God’s Word,
but one of genuine repentance and a humble heard finds His Word easy to
understand.

The Greek word ἀντιδιατίθεμαι is translated in the middle voice in the KJV, “those
that oppose themselves.” We find this same translation in Acts 18:6, “And when
they opposed themselves, and blasphemed, he shook his raiment, and said unto
them, Your blood be upon your own heads; I am clean: from henceforth I will go
unto the Gentiles.” However, the NASB, RSV, NIV and BAGD translate this
Greek word in the passive voice, “those in opposition,” or “opponents.”

God is long suffering to His children when they sin, but He will not change His
Word to please any man. We must be the ones to repent and accept His
uncompromised Word if our lives are to prosper.

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2:26 “so that they might regain their senses from the snare of the devil, who
have been taken captive by him to do his will” (καὶ ἀνανήψωσιν ἐκ τῆς τοῦ
διαβόλου παγίδος, ἐζωγρημένοι ὑπʼ αὐτοῦ εἰς τὸ ἐκείνου θέλημα). The apostle
Paul recognizes the spiritual warfare that takes place for men’s souls. In order to
deliver this captive soul, this individual must come to his senses, thus, the Greek
word ἀνανήφω means, “to come to one’s senses again” (BAGD). Satan’s
temptations have a way of capturing or captivating a person’s heart so that they
become driven to fulfill those passions, as we see in James 1:14, “But every man is
tempted, when he is drawn away of his own lust, and enticed.” This captive person
will yield his members (the captivated one) and work towards fulfilling those
drives, almost spell bound, as Paul mentions in Galatians 3:1, “O foolish Galatians,
who hath bewitched you, that ye should not obey the truth, before whose eyes
Jesus Christ hath been evidently set forth, crucified among you?” The Galatians
has lost their sight and overridden their good, common sense. Such a blind person
will even override his understanding in God’s Word, despite knowing God’s will,
as we see in Hebrews 10:26, “For if we sin wilfully after that we have received the
knowledge of the truth, there remaineth no more sacrifice for sins.” This can
happen when one falls in love. One can be spellbound. The word “captive” is a
very good descriptive word for Satan’s works and resulting effects in human lives,
as Paul explains in 2 Corinthians 4:4, “In whom the god of this world hath blinded
the minds of them which believe not, lest the light of the glorious gospel of Christ,
who is the image of God, should shine unto them.”

In the phrase “to do his will,” the Greek pronoun “his” is singular in the Greek
text, and in this context it is referring to the devil. If this personal pronoun were
referring to those opposing a servant of the Lord in 2:25, then it would need to be
plural.

Satan’s will is revealed in a statement by Jesus when He said that “the thief comes
not, but for to steal, and to kill, and to destroy . . .” (John 10:10) In other words,
everything that Satan does is for the purpose of hindering God’s plan of
redemption for mankind.

Paul Exhorts Timothy to Persevere amidst Wicked Times Based upon the
Life-Giving Power of the Inspired Holy Scriptures (Perseverance)
(2 Timothy 3:1-17)

In 2 Timothy 3:1-17 Paul reflects upon the phase of perseverance in Timothy’s

spiritual journey by exhorting him to persevere amidst wicked times based upon
his heritage of being taught the Holy Scriptures and experience of its life-changing
power. There will be much opposition to the Gospel as evil abounds and some
resist the truth of God’s Word (3:1-9). Paul gives himself as one who has also
persevered against such evil men (3:10-12). He then exhorts Timothy to persevere
in ministering the Word of God to others (3:13-17). Timothy is to respond to this
exhortation and example by continuing in what he has learned from his childhood

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(3:14). This passage reflects the perseverance to fulfill one’s divine calling that
God requires from all of His servants.

Literary Evidence for the Theme. The emphasis of 3:1-17 in the ordo salutis
thematic scheme of this epistle is perseverance. Specifically, Paul is exhorting
Timothy in his office as an evangelist to persevere amidst hardships. Evidence for
this theme is seen in Paul’s description of the perilous last days (3:1-9), and Paul’s
mention of his own persecutions and sufferings (3:10-11). Paul then warns
Timothy that all those who live godly will suffer persecution (3:12). Paul also
exhorts Timothy to “continue” in his Christian faith (3:14).

Central Ideas. Here are proposed statements expressing the central ideas of 2
Timothy 3:1-17 emphasizing divine service, namely, the primary duties of the
New Testament evangelist in the equipping of the saints for the work of the
ministry, and specifically the divine commission to preach the Word based upon
the life-giving power of the divinely inspired Holy Scriptures:

Exegetical Idea – The apostle Paul exhorted Timothy to persevere in wicked

times based upon his understanding of the divine inspiration of the Holy
Scriptures.

Theological Idea – Because the apostle Paul exhorted Timothy to persevere in

wicked times based upon his understanding of the divine inspiration of the
Holy Scriptures, God the Father has required His servants to persevere amidst
wicked times based upon the divine inspiration of the Holy Scriptures.

Homiletical Idea – Because God the Father has required His servants to
persevere amidst wicked times based upon the divine inspiration of the Holy
Scriptures, God requires us as His servants to persevere amidst wicked times
based upon the divine inspiration of the Holy Scriptures.

Here is a proposed outline:

(1) Be Aware of the Ungodliness of Men in the Last Days 3:1-9

(2) Paul’s Example of Perseverance amidst Ungodliness 3:10-12
(3) Paul Bases His Exhortation on the Inspiration of the Word 3:13-17

Be Aware of the Ungodliness of Men in the Last Days

(2 Timothy 3:1-9)

In 2 Timothy 3:1-9 Paul tells Timothy that there will be much opposition to the
Gospel as evil abounds and some resist the truth of God’s Word. Because the role
of the evangelist is to expose and denounce sin, Paul warns Timothy of the
opposition he must face. Those who stand in the office of an evangelist can see
human depravity from God’s divine perspective, while the world blindly wallows

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in the pits of sin. The evangelist feels compelled to shout from the mountain tops
and warn a dying world of their need for salvation.

In 2 Timothy 3:1-5 Paul gives Timothy an evangelistic view of depraved humanity

in which the Gospel must be preached. The vices listed in these verses are given as
examples of those whose behavior have been taken captive by Satan’s will (2:26).
Paul then explains that this type of depraved person conflicts with his ministry of
church planting as they attempt to teach others amidst their own deceptions, which
Timothy must expose as an evangelist. Paul assures him that God is with him in
this difficult task just as He was with Moses as he stood before Pharaoh (3:6-9).
These false teachers whom Timothy must expose can be seen in those who pursue
Greek philosophy and learning, but they are never able to come to the truth and
knowledge of God, or the Jewish Pharisees who place their faith in the Law. Paul
had in mind those who were opposing his work by trying to creep into the church
as he describes these men as evil and imposters (Phil 3:13). Because they have
resisted the truth and embraced a lie, such people will be given over to a reprobate
mind as described in Romans 1:16-31 as they exhibit the vices mentioned in the
epistle of Romans. Another way to describe such behaviour is that such men will
“wax worse and worse” (2 Tim 3:13). In this passage, we see the difficulty of the
call of the evangelist as he perseveres to expose sin to a depraved humanity, and as
he warns the church of false Christianity that has crept into her midst.

The Text
1
And know this, that there shall be difficult times in the last days.
2
For men shall be lovers of themselves, lovers of money, boasters, proud,
blasphemers, disobedient to parents, ungrateful, unholy, 3without regard
for others, irreconcilable, slanderers, without self-control, brutal, without
interest in the public good, 4betrayers, reckless, conceited, lovers of
pleasure more than lovers of God, 5having a form of godliness, but
denying its power; also avoid these people. 6For of such are those who
sneak into houses and take captive weak women overwhelmed by sins,
who are led away in various lusts, 7always learning and never able to
come to the truth. 8And in the manner in which Jannes and Jambres
withstood Moses, thus also these men resist the truth, men of a corrupt
mind, reprobate concerning the faith. 9But they shall not progress
further. For their foolishness shall be evident to all, as also it was of those
(men who withstood Moses).

3:1 “And know this, that there shall be difficult times in the last days” (Τοῦτο
δὲ γίνωσκε, ὅτι ἐν ἐσχάταις ἡμέραις ἐνστήσονται καιροὶ χαλεποί). The apostle
Paul introduces his discussion on the depravity of men in the last day by saying,
“And know this . . .” (a phrase also used in Rom 6:6). We may compare its
imperative force to Jesus saying, “truly, truly, I say to you.” With this phase Paul
takes Timothy from his specific situation of the churches under the apostle’s care

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contending with false teachers in 2:23-26 to the bigger picture of establishing the
Gospel among the Gentiles amidst progressive human depravity in the last days
(Fee). 256 The New Testament Church and its leadership must expect such
adversity, so they should prepare themselves for this spiritual warfare as they
establish the truth of the Gospel in societies. This prophetic insight into the last
days was not only proclaimed by Paul. Stott points out that Paul and Timothy were
very much aware of the current crisis in their lives and in the churches that they
had planted. He explains that Paul was pointing out to Timothy how this was “not
a passing situation, but a permanent characteristic of this age.” Today, these perils
face us as we continue to proclaim the Gospel of Jesus Christ in a depraved
world. 257 Thus, Paul’s statement adds seriousness to his charge for Timothy to
preach the Word amidst adversity, for these perils are not subsiding for him or the
Church. He must be willing to give his life for the Gospel as Paul is giving his life.

The phrase “the last days” is used five times in the New Testament (Acts 2:17, 2
Tim 3:1, Heb 1:2, Jas 5:3, 2 Pet 3:3). According to the apostle Peter, this period
begins on the Day of Pentecost when the Holy Spirit is poured forth upon the
Church (Acts 2:17). Others say the Last Days began earlier with the First Coming
of Christ, describing it as the Messianic Age confirmed by the resurrection and
ascension of Christ Jesus, understood in the phrases “the time is fulfilled” (Mark
1:15), “the fullness of time” (Gal 4:4), and “but was manifest in these last times”
(1 Pet 1:20). Gill describes it as the “apostolic age.” 258 This is the age of God’s
fulfillment of His promise of hope and eternal rest for His people. The Last Days is
reflected in the phrases “these last times/this last time” (1 Tim 4:11 Pet 1:20, 1
John 2:18, Jude 1:18) and “the end(s) of the world” (1 Cor 10:11, Heb 9:26). The
apostle Peter explains that with the Lord one day is as a thousand years and a
thousand years as one day (2 Pet 3:8). Thus, the word “days” used in this verse can
refer to several thousand-year periods. Since the days of the early apostles until the
Second Coming of Christ, a period of two thousand years will has elapsed.

Marshall points out that the present tense used in this same passage in 3:6 about
those who creep into houses shows that these last days have begun already. 259 We
must ask the question of why this phrase describes the two-thousand year
dispensation of the New Testament Church. Perhaps the answer is that this is the
last age of man’s mortality in God’s plan of redemption. In other words, as the
sound of the last trumpet call from Heaven, as our Lord and Saviour Jesus Christ
descends from the clouds, and the saints of God are raptured to be with Him
forever, the Church partakes of immortality. We are no longer bound by time; it no

256
Gordon D. Fee, 1 and 2 Timothy, Titus, UBC, 269.
257
Stott, The Message of 2 Timothy, 82.
258
Gill, “The Second Epistle of Paul the Apostle to Timothy,” 332, Logos.
259
Marshall and Towner, A Critical and Exegetical Commentary on the Pastoral Epistles, 771.

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longer limits our lives. Thus, the phrase “last days” probably refers to the last
dispensation in which time and mortality bind God’s servants.

Having just mentioned the powers of the kingdom of darkness holding men in
bondage in 2:26, the apostle Paul says, “that there shall be difficult times in the last
days.” We can assume that Satan is hard at work in these last days in his efforts to
destroy mankind, who are made in the image of God. The Greek word χαλεπός
means, “hard, difficult,” being used two times in the New Testament (Matt 8:28, 2
Tim 3:1). In Matthew’s Gospel this word carries the idea of “hard to deal with,
fierce.” The last days will be difficult in the sense of moral decay among men.
Paul’s list if vices in 3:2-5 explain how moral decadence is the cause of the
difficulty and stress of living in the last days (Mounce). 260

We can ask the question of how did Paul know such characteristics concerning the
Last Days? One likely source would be from the divine encounters and revelations
given to him by the Lord Jesus Christ (2 Cor 12:1-4). In these statements about
divine encounters, Paul says, “I will come to visions and revelations of the Lord,”
or “by the Lord.” In other words, He knew from experience that Jesus would give
him further revelations in his close relationship to Him. Thus, we can assume that
Jesus did discuss the difficult times of these last days to Paul. Another source
would be the operation of the gifts of prophecy, as well as tongues and the
interpretation of tongues. These early believers practiced the charismatic gifts, and
the Holy Spirit could have mentioned the character of men in the Last Days. In
addition, Towner reminds us that the difficult times leading up to the Second
Coming was also predicted by Jesus Christ (Matt 24:1-14, Mark 13:1-37), by Peter
(2 Pet 3:1-7), by Jude (Jude 1:17-19) and earlier by Paul in his epistle to the
Thessalonians (2 Thess 3:3). For this reason, Towner believes that Paul had
eschatological events in mind when writing about the last days. 261 Finally, we can
agree with Marshall’s description of 2 Timothy 3:1-5 as a prophetic word
concerning the last days. 262

3:2-5 Comments. In 2 Timothy 3:2-5 the apostle Paul lists the characteristics of
men in the last days. This list of nineteen vices is one of the longest lists in Paul’s
epistles, with Romans 1:29-31 being the only one that is longer. 263 There seems to
be an inclusio in this list that begins with men “being lovers of themselves” (3:2)
and “lovers of pleasure more than lovers of God” (3:4). A number of vices seem to
be paired by similar ideas or joined by assonance or similar sounds; but there is no

260
Mounce, Pastoral Epistles, 543.
261
Towner, The Letters to Timothy and Titus, 554.
262
Marshall and Towner, A Critical and Exegetical Commentary on the Pastoral Epistles, 769.
263
Ibid., 772.

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clear pattern woven throughout this long list of vices (Lea). 264 Paul must have
observed such behavior as he travelled throughout the cities of the Roman Empire,
but while these vices generally focus upon the self-centeredness of men, he seems
to have his adversaries in mind due to his comments in 3:6-9. Although these vices
describe mankind in general, he goes on to say, “having a form of godliness but
denying the power thereof” (3:5) and “always learning and never able to come to
the knowledge of the truth” (3:7).265 In these phrases Paul appears to describe
those involved with the local churches who are directly contending against the
Gospel, such as Judaizers. In fact, they are those men with which Paul and
Timothy and their coworkers have contended with for years when establishing
local churches in cities.

Because the Spirit of God dwelt in him, Paul was able to see sin from a divine
perspective, the way God sees the sinful nature of mankind. He writes in Romans
7:13, “But sin, that it might appear sin, working death in me by that which is good;
that sin by the commandment might become exceeding sinful.” He explains that
sin through the divine commandments of God’s Word becomes exceeding sinful.
In other words, God’s Word reveals sin in its true nature of bringing eternal
damnation upon the souls of men. In contrast, those men whom Paul describes in 2
Timothy 3:2-5 could not see their sinfulness because their hearts were darkened. In
fact, many would become hostile towards the Gospel of Jesus Christ as it calls men
to repent of such sins. Nevertheless, Paul was called to preach this Gospel of
repentance and salvation to the Gentiles.

3:2 “For men shall be lovers of themselves, lovers of money, boasters, proud,
blasphemers, disobedient to parents, ungrateful, unholy” (ἔσονται γὰρ οἱ
ἄνθρωποι φίλαυτοι φιλάργυροι ἀλαζόνες ὑπερήφανοι βλάσφημοι, γονεῦσιν
ἀπειθεῖς, ἀχάριστοι ἀνόσιοι). This list of vices in 3:2-5 begins with the conjunction
“For,” which connects these vices with the troublesome days in which the Church
age has been divinely placed. The first characteristic that Paul gives of men in the
last days is “lovers of themselves” (φίλαυτος). This opening characteristic of men
who love themselves rather than God seems to set the tone of the list of vices that
follow. 266 As Poole points out, these men cannot be lovers of God or lovers of
one’s fellow man. 267 The very fiber of a moral society is based upon how one
treats his fellow man, which is governed by the fear of an Almighty God. With this
fundamental, moral compass missing, all the vices of depraved humanity are free
to express themselves in men’s lives.

264
Lea and Griffin, 1, 2 Timothy, Titus, 224.
265
Marshall and Towner, A Critical and Exegetical Commentary on the Pastoral Epistles, 772.
266
Ibid., 772.
267
Matthew Poole, “The Second Epistle of Paul the Apostle to Timothy,” in Annotations upon the
Holy Bible, vol. 3 (New York: Robert Carter and Brothers, 1853), 796, Logos.

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In the last days men will also be “lovers of money” (φιλάργυρος), for wealth
empowers men to pursue their passions and lusts. Paul describes this vice as the
root cause of all evil in 1 Timothy 6:10, “For the love of money is the root of all
evil.” Luke uses it to describe the hearts and motive of the Pharisees (Luke 16:14).
In a corrupt society, wealth empowers such men to bribe themselves out of judicial
punishment and to run free in the society. Such freedom to sin in pursuit of one’s
passions without fear of judgment leads men to wander deeper and deeper into
moral decay.

In the last days men will be “boasters” (ἀλαζών) and “proud” (ὑπερήφανος).
Scholars suggest that the word “boasters” describes the outward actions of such
men, while “pride” denotes the inward attitude of the heart. These men will exalt
themselves by praising none but themselves for what they achieve. They do not
acknowledge that grace of God that sustains their daily lives or the family and
friends that have helped them succeed in that with which they boast. Such pride
proceeds from the depraved heart of man, as we see in Luke 1:51, “He hath
shewed strength with his arm; he hath scattered the proud in the imagination of
their hearts.” Bishop James writes, “But now ye rejoice in your boastings: all such
rejoicing is evil.” (Jas 4:16) We know that out of the abundance of the heart the
mouth speaks. So, boasters and braggarts are those who are proud in heart when
they speak.

In the last days men will be “blasphemers” (βλάσφημος) as they speak evil of God
and men. Paul is not throwing stones as such men because he calls himself a
blasphemer in 1 Timothy 1:13, “Who was before a blasphemer, and a persecutor,
and injurious: but I obtained mercy, because I did it ignorantly in unbelief.”
Denying that which Almighty God had done for them, and that which others have
done for them, these men speak evil of those who have supported them. Profanity
comes from their mouths on a regular basis, always complaining of their
circumstances and critical of those around them.

In the last days men will be “disobedient to parents.” God created the family unity
in the Garden of Eden as the first institution of mankind, thus, serving as a
foundation for society. Parents are giving the task of raising children and nurturing
them to prepare for their God-given destinies. Honoring one’s parents was so
foundational to a society that it was part of the Ten Commandments (Exod 20:12,
Deut 5:16, Matt 15:4; 19:19, Eph 6:2). Under the Mosaic Law, such disobedience
was punishable by death (Deut 21:18-21). Such disobedience to parents reflects a
society in which the institution of the family is weak as children are not raised to
respect their elders, thus, spawning a depraved society. Paul used this phrase
earlier in his epistle to the Romans to describe depraved humanity (Rom 1:30).

In the last days men will be “ungrateful” (ἀχάριστος), a Greek word derived from
the negative particle “α” and χαρίζομαι “to give graciously” (BAGD). They do not
recognize the grace of God that is extended into their lives each day. They are

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unable to recognize the sacrifices and support that their society and family provide
for the well-being of their own lives.

In the last days men will be “unholy” (ἀνόσιος), not respecting that which is sacred
in the eyes of God. For example, the institution of marriage will be desecrated as
well as the value of the family and institutions in society that serve to help others,
such as churches, synagogues, and places of mental and physical health care. They
oppose the things of God and dishonor those godly values and norms in society.

3:3 “without regard for others, irreconcilable, slanderers, without self-

control, brutal, without interest in the public good” (ἄστοργοι ἄσπονδοι
διάβολοι ἀκρατεῖς ἀνήμεροι ἀφιλάγαθοι). In the last days men will have little or no
regard for the well-being of those around them (ἄστοργος). Such behavior
proceeds forth from those who are lovers of themselves and lovers of pleasure.
They lack feelings for others, being hard heated (BAGD). Such men are self-
centered in looking out for their own needs first.

In the last days men will be “irreconcilable” (ἄσπονδος) with those around them.
They would rather disagree than compromise and work together for solutions that
benefit everyone. A fragmented family society is unable to function and fulfill its
purpose of prospering and taking dominion upon the earth.

In the last days men will be “slanderers” (διάβολος). Paul uses this Greek word in
its most literal sense to mean “slanderers” in this passage rather than devils. Such
behavior was condemned in Leviticus 19:16, “Thou shalt not go up and down as a
talebearer among thy people: neither shalt thou stand against the blood of thy
neighbour: I am the LORD.” Such men who commit sins take pleasure in
slandering those who oppose their wicked lifestyles. The devil is the chief of
slanderers, as we read in Revelation 12:10, “And I heard a loud voice saying in
heaven, Now is come salvation, and strength, and the kingdom of our God, and the
power of his Christ: for the accuser of our brethren is cast down, which accused
them before our God day and night.” He accused Job of serving the Lord with a
false motive (Job 1-2). He came before the throne of God to accuse Joshua the
high priest and was rebuked by the Lord (Zech 3:1-2). Slander in a society keeps
people divided and using their energies to fight among themselves rather than
working together for the good of everyone..

In the last days men will be “without self-control” or “self-restraint” (ἀκρατής).

They lack the ability to resist temptations and fleshly passions. Under the false
pretense of living modestly as a servant in society, such people pursue their
passions and indulge in their own lusts at the expense of others.

In the last days men will be “brutal” (ἀνήμερος) towards others as violent crimes
prevail in society. The Greek word ἀνήμερος means, “savage, brutal” (BAGD).
The idea of fierce people describes wicked murderers and serial killers. Those who

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support abortions, or the killing of unborn children, must fall under this sinful
description of being savage and brutal.

In the last days men will lack the interest in the public good of others
(ἀφιλάγαθος). Paul uses this word without the negative prefix in Titus 1:8 to
describe the requirements of bishops as men whose life is filled with good works
towards others. Those who lack interest in the good of a society fail to appreciate
those who do contribute to its well-being.

3:4 “betrayers, reckless, conceited, lovers of pleasure more than lovers of

God” (προδόται προπετεῖς τετυφωμένοι, φιλήδονοι μᾶλλον ἢ φιλόθεοι). In the last
days men will also betray one another (προδότης). The story of Delilah betraying
Samson is a classic example of betrayal in the Old Testament (Judg 16:1-31),
while the betrayal of Jesus by Judas Iscariot is the greatest in the New Testament
(Luke 6:19). Stephen stood before the Sanhedrin and accused these Jewish leaders
of being betrayers as well in the crucifixion of Jesus Christ (Acts 7:52).

In the last days men will be “reckless or rash” and thoughtless in their pursuits of
self-centered pleasures (προπετής). They do not think about future consequences
or harm to others, but rather, they pursue immediate benefits for themselves.

In the last days men will be “conceited” (τετυφωμένοι). They are puffed up in their
vain conceits, speaking words of commendation over themselves. Paul uses this
word to describe behavior that disqualifies men from the office of a bishop (1 Tim
3:6).

In the last days men will be “lovers of pleasures more than lovers of God.” This
attribute is associated with the lifestyle of those who refuse to seek the Lord (Luke
8:14, Titus 3:3). Led away with divers lusts (2 Tim 3:16), they enjoy the pleasures
of sin for a season (Heb 11:25) because their god is their belly (Phil 3:19). As
civilizations develop with more inventions that bring comforts and pleasures to
life, men will use such advantages to seek earthly pleasures above seeking to
please the Lord. The devil will use such enticements to deceive men into self-
centered lifestyles. The pursuit of earthly pleasures requires that a man’s energy
and resources be focused upon himself rather than meeting the needs of others.
Chrysostom points out that just as the Gospel comes with hope and promise of
eternal life, the devil offers men a promise as well when he said to Eve, “You shall
be as gods” (Gen 3:5) (Homilies on the Second Epistle of Paul to Timothy, Homily
8) (NPNF 1.13). In His temptation in the wilderness, the devil promised to give
Jesus power over the kingdoms of this world if He would bow down to the prince
of darkness (Matt 3:8-9). Many men today have gained earthly pleasures by
bowing down to this prince of darkness. While the Gospel calls men to love one
another, the devil has corrupted the world and brought division and moral
depravity, which vices Paul lists in 2 Timothy 3:1-9. Chrysostom points out in this
passage that when a man mistreats his fellow man, he cannot be a lover of God. He

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contrasts this behavior with that of the patriarchs of old who treated his fellow man
with kindness (Homilies on the Second Epistle of Paul to Timothy, Homily 7)
(NPNF 1.13) Paul describes these men as “lovers of pleasure more than lovers of
God.”

3:5 “having a form of godliness, but denying its power; also avoid these
people” (ἔχοντες μόρφωσιν εὐσεβείας τὴν δὲ δύναμιν αὐτῆς ἠρνημένοι· καὶ
τούτους ἀποτρέπου). “Having a form of godliness, but denying its power”. 2
Timothy 3:1-4 describes a society without virtues and a people full of vices; yet,
this society will maintain a form of religion. The word εὐσέβεια is used fifteen
times in the New Testament and is generally used to describe Christianity; thus,
these false teachers are claiming to be Christians without knowing its reality
(Knight). 268 They have a form of godliness, but deny its power in that they will
have state religions without a true encounter with the living God. They set about to
establish their own forms of religious practices with fabricate standards of
godliness. Such religions have no demonstrations of God’s mighty power. Paul
makes a similar statement in Titus 1:16, “They profess that they know God; but in
works they deny him, being abominable, and disobedient, and unto every good
work reprobate.” In contrast to those who have an outward form of godliness,
those members of the kingdom of Heaven serve a God who is actively involved in
their lives, being filled with the Holy Spirit who manifests Himself to them and
through them to the world.

What power did Paul have in mind when he says that these people “deny its
power”? In this verse, the apostle refers to the signs and wonders orchestrated for
and through His church as “power” (δύναμις), “inner power” (NJB), “force”
(Moffatt), or “reality” (NEB). In his first epistle to the Corinthians, he wrote,
“Truly the signs of an apostle were wrought among you in all patience, in signs,
and wonders, and mighty deeds.” (2 Cor 12:12) While God manifests Himself to
mankind through various displays of His power in order to offer redemption, such
deprave men deny the God who wrought such displays. Godliness will produce a
manifested power from God in the life of a believer. Such evil men will claim to
be godly but have no divine attributes to support such claims. We often attribute
this statement to those who people who deny the gifts and operations of the Holy
Spirit in signs and miracles as being relevant today. Jack Hayford notes that this
phrase “denying the power thereof” also refers to the power of the Gospel to inflict
judgment in the Church in order to purge out sin. He believes that this is the more
important issue being discussed within the context of this epistle, which deals with
Church order and discipline to maintain that order. In the last days there will be
church leaders who will move in the gifts, but who refuse correction when they are
in sin. The Gospel has the power to convict, heal and restore backsliders into the
fold. However, many will deny this aspect of the Gospel and continue in their

268
Knight, 432.

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sins. 269 Towner says they have a “counterfeit spirituality that is actually devoid of
the Spirit’s indwelling presence.” 270

“Also avoid these people”. Not only was Timothy to avoid foolish and ignorant
disputes (2:23), but Paul also exhorts him to avoid those people who have a form
of godliness, but deny its power. This means that while Timothy is working
towards love and unity within the church, he is also charged to avoid depraved
behavior from men, though religious as it may appear. The Gospel must be kept
pure and the endorsement of anything less than this corrupts this message of
salvation. Jesus says, “Verily, verily, I say unto you, He that entereth not by the
door into the sheepfold, but climbeth up some other way, the same is a thief and a
robber.” The apostle John writes, “If there come any unto you, and bring not this
doctrine, receive him not into your house, neither bid him God speed: For he that
biddeth him God speed is partaker of his evil deeds.” (2 John 1:10) Thus, Timothy
is to avoid the endorsement and involvement with anyone or anything that subverts
the purity of the Gospel. This may have involved removing some of these people
from the congregations if they made efforts to bring divisive teachings and
divisions. This charge certainly addresses the need for Timothy to separate himself
from the deceitful behavior described next of creeping into houses and leading
people astray.

3:6-7 “For of such are those who sneak into houses and take captive weak
women overwhelmed by sins, who are led away in various lusts, always
learning and never able to come to the truth” (ἐκ τούτων γάρ εἰσιν οἱ
ἐνδύνοντες εἰς τὰς οἰκίας καὶ αἰχμαλωτίζοντες γυναικάρια σεσωρευμένα
ἁμαρτίαις, ἀγόμενα ἐπιθυμίαις ποικίλαις, πάντοτε μανθάνοντα καὶ μηδέποτε εἰς
ἐπίγνωσιν ἀληθείας ἐλθεῖν δυνάμενα). In 2 Timothy 3:6-7 Paul brings the previous
list of vices into the present by warning Timothy of those around him whose have
a hidden agenda. The idea of sneaking into houses describes a wicked person
whose heart has ill intent, while outwardly he appears to be of good virtue. This
person’s hidden agenda is to take their audience captive to particular ideals and
ways of thinking. These early churches were planted in the homes of those whose
hearts were open to the Gospel, and unfortunately naive women could be exploited
in a similar manner by these men (Kelly). 271 When Paul worked with house
churches, he was aware of the need to deliver the pure Gospel to these homes. He
was also aware of the vulnerability of the women in these homes, who were often
uneducated and oppressed in a man-dominated society. Jude makes a similar
warning, saying, “For there are certain men crept in unawares, who were before of
old ordained to this condemnation, ungodly men, turning the grace of our God into

269
Jack Hayford, “Sermon,” Joyce Meyer Ministries Minister’s Conference, St. Louis, Missouri.
270
Towner, The Letters to Timothy and Titus, 560.
271
John Norman Davidson Kelly, The Pastoral Epistles, in Black’s New Testament Commentary
(London; Peabody, Mass: A. & C. Black Publishers, Ltd.; Hendrickson Publishers, 1963), 195, Logos.

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lasciviousness, and denying the only Lord God, and our Lord Jesus Christ.” (Jude
1:4) These ungodly men gain access to families under the pretense of helping them
gain knowledge and obtain better resources in life, but their motive is one of
control through deceit and manipulation. Timothy must separate himself from such
people so that the community is aware that these people were not a part of the
church community. Today, these people use the media to creep into houses,
through radio, television, news, and social media.

Paul describes the intent of these men to take weak women captive. The apostle
Peter describes women as “weaker vessels” (1 Pet 3:7), and as such, they are
subject to being deceived and their minds and emotions taken captive by enticing
words. In underdeveloped nations, women and children are often abused in
society, being weaker vessels. They are oppressed and controlled for selfish gains.
Satan seeks to control mankind, while Jesus Christ seeks to set men free from this
demonic bondage and control. Thus, he tries to encroach into homes through weak
women, just as he encroached into the Garden of Eden and Adam’s family through
his wife Eve.

The apostle Paul provides several aspects of the character of these women in 2
Timothy 3:6-7. They are weak women who are burdened by sins and led about by
various lusts (3:6), always learning, never able to come to the knowledge of the
truth. (3:7) Lea describes them as “weak-willed women” that “lack spiritual insight
and perhaps also moral substance.” 272

The first characteristic of these women is that they were “weak women”
(γυναικάριον), which is a diminutive of the word “woman” (γυνή). The word
literally means, “little woman.” Used in this derogatory sense, they were women
who had a weak will, living their lives based upon their emotions and natural
desires rather than by a moral code of ethics. Marshall describes them as “silly,
idle.” 273 Thus, they were easily deceived and led astray.

The next characteristic is that they were “overcome by sins,” and thus, “led away
in various lusts.” The Greek participles are in the accusative case, matching the
subject “women.” The Greek word σωρεύω (overcome) describes a person whose
sins are piled up, so that they are loaded down with them. Through the years they
have amassed such a variety of and quantity of sins that they are unable to bear the
burdens and consequences of such a lifestyle. Years of bad decisions in pursuit of
freedom has left them bound in sins. They were “led away” or swayed by every
new trend in society. They dressed with the latest fashions, visited the newest
entertainment in town, and talked the gossip that was trending. They were led by
their emotions rather than moral values. Bishop James describes with process of

272
Lea and Griffin, 1, 2 Timothy, Titus, 227.
273
Marshall and Towner, A Critical and Exegetical Commentary on the Pastoral Epistles, 777.

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lust and sin, saying, “But every man is tempted, when he is drawn away of his own
lust, and enticed. Then when lust hath conceived, it bringeth forth sin: and sin,
when it is finished, bringeth forth death.” (Jas 1:14-15) The lustful passions of
these silly women opened the door to their deception.

Finally, these women were “always learning and never able to come to the truth.”
These Greek participles in 2 Timothy 3:7 “learning” and the phrase “never able”
refer to the “weak women” of the previous verse. This characteristic describes
women who are being led by these false teachers in the Jewish synagogues and
even in the church. 274 Education is so rewarding to a healthy mind, but without a
healthy spirit, it can miss the mark. This goal of education is to learn the truth.
These women obviously had the time to become involved in various social
activities outside the home, perhaps the wives of the middle and upper class. Paul
may have been referring to a specific group of women, or he may have been
describing a pattern of behavior observed throughout his ministry.

The apostle Paul uses the word “truth” throughout the Pastoral Epistles to refer to
the Gospel of Jesus Christ delivered by the apostles to the early Church. We find
Paul associating the word “truth” with the Gospel throughout his epistles:
Galatians 2:5, “To whom we gave place by subjection, no, not for an hour; that the
truth of the gospel might continue with you.” Galatians 2:14, “But when I saw that
they walked not uprightly according to the truth of the gospel, I said unto Peter
before them all, If thou, being a Jew, livest after the manner of Gentiles, and not as
do the Jews, why compellest thou the Gentiles to live as do the Jews?” Ephesians
1:13, “In whom ye also trusted, after that ye heard the word of truth, the gospel of
your salvation: in whom also after that ye believed, ye were sealed with that holy
Spirit of promise,” Colossians 1:5, “For the hope which is laid up for you in
heaven, whereof ye heard before in the word of the truth of the gospel.” In these
epistles, Paul also refers to doctrines or teachings, which I believe describes the
doctrines that he laid down in his churches. Together, the Gospel and these
teachings from Paul and several other apostles were collected into the twenty-
seven books of the New Testament.

All truth emanates from God, for Jesus Christ said, “I am the way, the truth, and
the life: no man cometh unto the Father, but by me.” (John 14:6) Today, more
knowledge is available to us than at any other time in history, yet the world fails to
seek the knowledge of God and His Word. For those Christians who do seek to
know His holy Word, a pure heart becomes the door of understanding. For
example, during one of my devotional times between classes and studies, His
precious Word came alive off the pages of my Bible, vibrating the very life of God
into my spirit, opening themselves up as divine revelation far beyond my natural
understanding. As a young Bible student, this event assured me of the divine,

274
Lea and Griffin, 1, 2 Timothy, Titus, 228.

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supernatural power of God’s Word to speak to us, transform us, and meet every
need in our daily lives while engaging in the academic aspect of the Holy Bible.
Since then, I have endeavored to allow the Scriptures to speak to me as unhindered
as possible apart from preconceived theological, cultural, denominational, or
experiential views, so that God’s Word could be “the pure milk of the Word” that
God intended to nourish our souls (1 Pet 2:2). As our hearts are pure before Him,
His Word appears in its purest form to us, and it is then able to minister to us in a
powerful, life changing way, strengthening us, and guiding us in our daily walk
with the Lord and Saviour Jesus Christ.

3:8 “And in the manner in which Jannes and Jambres withstood Moses, thus
also these men resist the truth, men of a corrupt mind, reprobate concerning
the faith” (ὃν τρόπον δὲ Ἰάννης καὶ Ἰαμβρῆς ἀντέστησαν Μωϋσεῖ, οὕτως καὶ
οὗτοι ἀνθίστανται τῇ ἀληθείᾳ, ἄνθρωποι κατεφθαρμένοι τὸν νοῦν, ἀδόκιμοι περὶ
τὴν πίστιν). “And in the manner in which Jannes and Jambres withstood Moses”.
In 2 Timothy 3:8 Paul gives the example of Jannes and Jambres who withstood
Moses as this Old Testament patriarch proclaimed the truth (Exod 7:8-13, 22; 8:7,
18-19; 9:11). The Greek phrase “όν τρόπον” can be translated into the single
English word “as.” This phrase means, “in the manner in which,” so that we can
read the text to say “in the same manner in which Jannes and Jambres withstood
Moses . . .” 2 Timothy 3:8 tells us that there will be deceivers in the last days
working miracles and operating in witchcraft just as these two magicians did
during the time of Moses. In what manner did they withstand Moses? Ancient
Jewish tradition tells us that Jannes and Jambres opposed Moses by copying his
miracles of (1) turning their rods into serpents (Exod 7:11), (2) turning water into
blood (Exod 7:22), and (3) causing frogs to come up on the land (Exod 8:7).

Paul’s illustration from the Old Testament of the resistance that Moses
encountered from the magicians of Pharaoh is used to compare the resistance that
the apostle Paul had been facing with false teachers and others, such as Alexander
the coppersmith, which he mentions later in 2 Timothy 4:14-15, “Alexander the
coppersmith did me much evil: the Lord reward him according to his works: Of
whom be thou ware also; for he hath greatly withstood our words.” He compares
the deception of those who creep into houses to the trickery of these ancient
Egyptian magicians.

The only place in the Old or New Testaments where the names Jannes and Jambres
are used is in 2 Timothy 3:8. We know from the context that this refers to the
magicians that stood before Moses, when he appeared before Pharaoh in Exodus
7:11, “Then Pharaoh also called the wise men and the sorcerers: now the
magicians of Egypt, they also did in like manner with their enchantments.” These
two names originated in ancient Jewish writings outside the Sacred Scriptures,
being found in the tradition of the rabbis and the Talmudists, as Theodoret of
Cyrrhus (A.D. 393-466) writes, “Paul takes the story of Jannes and Jambres not
from holy Scripture but from an unwritten Jewish tradition.” (Interpretation of the

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Second Letter to Timothy, comments on 3:8) (PG 82.847B/848B) 275 For example,
scholars tells us that these two names are mentioned in The Targum of Jonathan
Ben Uzziel on the Pentateuch 1.3 (see Exod 1:15); 7:2 (see Exod 7:11); 40.6 (see
Num 22:21-22), as well as in the Babylonian Talmud (Menachoth 85a), which
identifies them as Balaam’s two sons.

“And Pharoh told that he, being asleep, had seen in his dream, and, behold, all
the land of Mizraim was placed in one scale of a balance, and a lamb, the
young of a sheep, was ill the other scale; and the scale with the lamb in it
overweighed. Forthwith he sent and called all the magicians of Mizraim, and
imparted to them his dream. Immediately Jannis and Jambres, the chief of the
magicians, opened their mouth and answered Pharoh? A certain child is about
to be born in the congregation of Israel, by whose hand will be destruction to
all the land of Mizraim.” (Targum of Jonathan 1.3 on Exodus 1:15)276

“Then Pharaoh summoned the wise men and sorcerers; and Jannes and
Jambres, the sorcerers who were in Egypt, also did the same with the spells of
their divination.” (Targum of Jonathan 7.2 on Exodus 7:11) 277

“And Bileam, arose in the morning, and saddled his ass, and went with the
princes of Moab. [JERUSALEM. And Bileam arose in the morning, and made
ready his ass, and went with the princes of Moab.] But the anger of the Lord
was provoked, because he would go (that he might) curse them; and the angel
of the Lord stood in the way to be an adversary to him. But he sat upon his
ass, and his two young men, Jannes and Jambres, were with him.” (Targum of
Jonathan 40.6 on Numbers 22:22) 278

“But all of them derive only from the choicest [produce] [Dt. 12:11]. Said
Yuhna and Mamre to Moses, ‘Are you bringing straw to Hafaraim?’ He said

275
Peter Gorday, ed., Colossians, 1–2 Thessalonians, 1–2 Timothy, Titus, Philemon, in Ancient
Christian Commentary on Scripture: New Testament, vol. 9, ed. Thomas C. Oden (Downers Grove,
Illinois: InterVarsity Press, 2000), 262, Logos.
276
J. W. Etheridge, ed., The Targum of Jonathan Ben Uzziel On the Pentateuch With The
Fragments of the Jerusalem Targum From the Chaldee: Genesis and Exodus (London: Longman,
Green, Longman, and Roberts, 1862), 444.
277
Stephen A. Kaufman, ed., Comprehensive Aramaic Lexicon, in Targum Pseudo-Jonathan to the
Pentateuch (Jerusalem: Hebrew Union College, 2005), s.v. “Ex 7:11,” Logos; Martin McNamara,
Targum and Testament Revisited: Aramaic Paraphrases of the Hebrew Bible, second edition (Grand
Rapids, Michigan; Cambridge, U.K.: William B. Eerdmans Publishing Company, 2010), 236.
278
J. W. Etheridge, ed., The Targum of Jonathan Ben Uzziel On the Pentateuch With The
Fragments of the Jerusalem Targum From the Chaldee: Leviticus Numbers and Deuteronomy (London:
Longman, Green, Longman, and Roberts, 1865), 419.

206
 to them, ‘So people say: bring herbs to Herbville.’” (The Babylonian Talmud,
Tract Menachoth, 85a) 279

F. F. Bruce mentions the earliest reference to these two men in one of the
documents discovered in the Dead Sea Scrolls, called the Zadokite Work (c. 100
B.C.), which says, “For formerly Moses and Aaron arose by the hand of the Prince
of Lights; but Belial raised up Jannes and his brother, in his cunning, when Israel
was saved for the first time.” (CD-A [Damascus Documenta] 5:17-19) 280

These men are mentioned by two secular writers as well. Pliny the Elder (A.D. 23-
79) writes, “There is yet another branch of magic, derived from Moses, Jannes,
Lotapes, and the Jews, but living many thousand years after Zoroaster.” (Natural
History 30.2.11).281 Lucius Apuleius (A.D. 123-170) also makes a reference to
Moses and Jannes.

“Although I might, with the greatest justice, make use of these arguments,
still, I spare you them; nor do I deem it enough to have abundantly proved my
innocence on all the points on which you accuse me, and to have never
allowed the slightest suspicion even of the practice of magic to attach to me.
Only consider what a degree of confidence in my own innocence I display,
and what supreme contempt of you [my accusers], when I say that if even the
slightest ground shall appear why I should have coveted this match with
Pudentilla for the sake of any advantage to myself, if you shall prove the most
trifling gain to me thereby, then may I be held to be a Phrynondas, a
Damigeron, a Moses, a Jannes, an Apollonius, or even Dardanus himself, or
any one else, who, since the days of Zoroaster and Ostanes, has been
celebrated among magicians.” (The Defense of Apuleius 90) 282

We find their names mentioned by several of the early Church fathers. In his
commentary on Matthew 27:3-10 Origen (A.D. 185-254) mentions a lost book
called the “Book of Jannes and Jambres,” saying, “[Paul's] statement, ‘As Jannes
and Mambres withstood Moses’ [2 Tim. iii. 8] is not found in the ‘public’
scriptures, but in a secret [apocryphal] book entitled the Book of Jannes and

279
Jacob Neusner, The Babylonian Talmud: A Translation and Commentary, vol. 19 (Peabody,
MA: Hendrickson Publishers, 2011), 445, Logos.
280
F. F. Bruce, The Books and the Parchments (Old Tappan, New Jersey: Fleming H. Revell
Company, 1963), 257-8; Marshall and Towner, A Critical and Exegetical Commentary on the Pastoral
Epistles, 778.
281
W. H. S. Jones, Pliny: Natural History, vol. 8, in The Loeb Classical Library, eds. T. E. Page,
E. Capps, and W. H. D. Rouse (Cambridge, Mass; London; Harvard University Press; William
Heinemann Ltd., 1963), 285.
282
The Defense of Apuleius, in The Works of Apuleius (London: William Clowes and Sons, 1878),
336-7.

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Mambres.” (GCS 38 [1933] page 250) 283 In this statement Origen says that Paul is
quoting from this lost book in 2 Timothy 3:8. 284 In his comments on Matthew
23:37-39 Origen also says, “For we do not know the story of Jannes and Jambres’
opposition from the canonical books.” (GCS 38 [1933] page 51) 285 Origen
mentions these two individuals again in another book, saying, “He [Celsus] relates
also the account respecting Moses, and Jannes, and Jambres.” (Origen, Against
Celsus, 4.51) (ANF 4) Eusebius (A.D. 260-340) gives the words of the Greek
philosopher Numenius (2nd c.), who calls them sacred Egyptian scribes
(Praeparatio Evangelica 9.8) (PG 21.695B). In his comments on 2 Timothy
Ambrosiaster (4th c.) says:

“This example is from the Apocrypha. For Jannes and Mambres were
brothers, magicians or poisoners, of the Egyptians, who thought they could
resist by the art of their magic the mighty works of God which were being
accomplished through them. But when the might of Moses in his works
proved greater, they were humbled, and confessed, with the pain of their
wounds [cf. Philostorgius, below], that it was God that wrought in Moses.”
(PL 17.521C-D)286

Finally, we find these magicians mentioned in the apocryphal Gospel of

Nicodemus (The Acts of Pilate) (A.D. 4th c.), which reads, “And there were there
Jannes and Jambres, servants of Pharaoh, and they also did not a few of the
miracles which Moses did; and the Egyptians took them to be gods—this Jannes
and this Jambres.” (The Gospel of Nicodemus 5) (ANF 8)

283
Montague Rhodes James, The Lost Apocrypha of the Old Testament: Their Titles and
Fragments, in Translations of Early Documents, series 1: Palestinian Jewish Tests (Pre-Rabbinic), eds.
William Oscar Emil Oesterley and George Herbert Box (London; New York: Society for Promoting
Christian Knowledge; The MacMillan Company, 1920), 31; Albert Pietersma, The Apocryphon of
Jannes and Jambres the Magicians: P. Chester Beatty XVI, in Religions in the Graeco-Roman World,
vol. 119, eds. R. van den Broek, H. J. W. Drijvers, and H. S. Versnel (Leiden; New York; Köln: E. J.
Brill, 1994), 43.
284
This lost book is mentioned also by Pope Gelasius, bishop of Rome (A.D. 492-496) in his
Decretum De Libris Recipiendis et Non Recipiendis, which he calls Iiber qui appellatur Paenitentia
Jamne et Mambre apocryphus. See Gerhard Kittel, G. W. Bromiley, and Gerhard Friedrich, eds.,
Theological Dictionary of the New Testament, vol. 3 (Grand Rapids, Michigan: Eerdmans, 1964-1976),
s.vv. “Ἰαννης, Ἰαμβρης” [page 193], Logos.
285
Albert Pietersma, The Apocryphon of Jannes and Jambres the Magicians: P. Chester Beatty
XVI, in Religions in the Graeco-Roman World, vol. 119, eds. R. van den Broek, H. J. W. Drijvers, and
H. S. Versnel (Leiden; New York; Köln: E. J. Brill, 1994), 43.
286
Montague Rhodes James, The Lost Apocrypha of the Old Testament: Their Titles and
Fragments, in Translations of Early Documents, series 1: Palestinian Jewish Tests (Pre-Rabbinic), eds.
William Oscar Emil Oesterley and George Herbert Box (London; New York: Society for Promoting
Christian Knowledge; The MacMillan Company, 1920), 31-32;see also Ambrosiaster, Commentaries
on Galatians–Philemon, transl. Gerald L. Bray, in Ancient Christian Texts, eds. Thomas C. Oden and
Gerald L. Bray (Downers Grove, Illinois: IVP Academic: An Imprint of InterVarsity Press, 2009), 150-
151, Logos.

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“thus also these men resist the truth, men of a corrupt mind, reprobate concerning
the faith”. The phrase “thus also these men” refers to those mentioned in 2
Timothy 3:6 who creep into houses and lead captive silly women. These false
teachers in Ephesus claimed to be spiritual counselors of the truth, just as these
two Egyptian magicians were the spiritual counselors of Pharaoh; and they resisted
the truth of Paul’s preaching just as these magicians resisted Moses. Paul uses the
word “truth” on seven occasions in his second epistle to Timothy to describe the
proclamation and teachings concerning the Gospel of Jesus Christ. Because these
false teachers resisted the truth of the Gospel, they opposed those who declared the
truth of God’s Word. Paul wants Timothy to understand that his opponents are
resisting God’s Word rather than him personally. This was not a personal assault
on Timothy, but an assault that God’s servants have withstood since the time that
Moses stood before Pharaoh’s magicians.

Those men who resisted Paul and Timothy were “of a corrupt mind, reprobate
concerning the faith.” This depraved condition is placed after Paul’s list of
nineteen vices in 3:2-5 that typify a depraved mind. Regarding a corrupt mind,
Paul wrote to the Corinthians and said, “In whom the god of this world hath
blinded the minds of them which believe not, lest the light of the glorious gospel of
Christ, who is the image of God, should shine unto them.” (2 Cor 4:4) Their
corrupt minds had blinded them to the understanding of the truth of the Gospel of
Jesus Christ. They “exchanged the truth of God for a lie” (Rom 1:25) through their
various forms of religion. Paul makes a similar statement in Titus 1:16, “They
profess that they know God; but in works they deny him, being abominable, and
disobedient, and unto every good work reprobate.” The apostle Paul uses the same
word ἀδόκιμος to describe those reprobate men and women whom the Lord gave
over to their vile lusts in Romans 1:28, “And even as they did not like to retain
God in their knowledge, God gave them over to a reprobate mind, to do those
things which are not convenient.” Paul’s reference to his opponents who oppose
the truth reflects back on his earlier statement in 2 Timothy 2:25, “in meekness
instructing those who are in opposition.” Although such people seek after
knowledge, they are never able to find the truth (3:6-7). Instead, they walk deeper
and deeper into darkness and sin.

The seeds of righteousness that are sown on the earth will grow and increase until
the Kingdom of God covers the earth. The seeds of wickedness have also been
sown, and the times will grow more difficult because these seeds of
unrighteousness will also bear tremendous fruit, and wickedness will abound more
and more, leading the world into the Great Tribulation Period. This seven-year
period of judgment will come upon the world because God in Heaven will no
longer allow mankind to continue in such depths of sin.

3:9 “But they shall not progress further. For their foolishness shall be evident
to all, as also it was of those (men who withstood Moses)” (ἀλλʼ οὐ
προκόψουσιν ἐπὶ πλεῖον· ἡ γὰρ ἄνοια αὐτῶν ἔκδηλος ἔσται πᾶσιν, ὡς καὶ ἡ

209
ἐκείνων ἐγένετο). In 2 Timothy 3:9 Paul assures Timothy that their opponents will
have their false motives exposed to all as was the Jannes and Jambres. These
Egyptian magicians tried to copy the fourth plague of Moses, but could not, and
confessed that the plague was of God. Paul was comparing these two magicians to
a specific group of adversaries who had also plagued the church. In this epistle to
Timothy Paul lists the names of several of these opponents as Hymenaeus and
Philetus (2:17) and Alexander the metalsmith (4:14). Perhaps Paul and Timothy
had confronted these men as did Jannes and Jambres confront Moses. We can
assume that the foolishness of his opponents will be made evident to those
believers under Paul and Timothy’s influence. However, Timothy can be sure that
their folly will be exposed on the Great Judgement Day. How often do we read in
the media of a leader, whether in government, business, or church, who had a
moral failure after years of folly, and thus, such foolishness is revealed. Paul was
confident that God would work to orchestrate the folly of his opponents, and this
confidence came from years of serving the Lord and observing His faithfulness to
His children.

Paul’s Example of Perseverance Amidst Hardships

(2 Timothy 3:10-12)

In 2 Timothy 3:10-12 Paul gives himself as an example of a faithful servant of

God who has endured hardships and persevered in the faith.

The Text
10
But you have faithfully followed my doctrine, my way of life, my
purpose, my faith, my patience, my love, my endurance, 11my
persecutions, my suffering, which came to me at Antioch, at Iconium, at
Lystra, which persecutions I endured and out of them all the Lord
rescued me. 12And also all who desire to live godly in Christ Jesus shall
experience persecution.

3:10-11 “But you have faithfully followed my doctrine, way of life, purpose,
faith, patience, love, endurance, persecutions, suffering, which came to me at
Antioch, at Iconium, at Lystra, which persecutions I endured and out of them
all the Lord rescued me” (Σὺ δὲ παρηκολούθησάς μου τῇ διδασκαλίᾳ τῇ ἀγωγῇ,
τῇ προθέσει, τῇ πίστει, τῇ μακροθυμίᾳ, τῇ ἀγάπῃ, τῇ ὑπομονῇ, τοῖς διωγμοῖς, τοῖς
παθήμασιν, οἷά μοι ἐγένετο ἐν Ἀντιοχείᾳ, ἐν Ἰκονίῳ, ἐν Λύστροις, οἵους διωγμοὺς
ὑπήνεγκα καὶ ἐκ πάντων με ἐρρύσατο ὁ κύριος). In 2 Timothy 3:10-11 the apostle
Paul lists the characteristics of his lifestyle as an apostle to the Gentiles. In these
list of virtues the preposition “my” is used once in the text, but it modifies all the
items in Paul’s list (Mounce, NRSV). 287 Scholars note that this list of virtues

287
Mounce, Pastoral Epistles, 556.

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seems to contrast the list of evil vices mentioned in the previous verses (3:1-9).
The apostle Paul was unashamed of his life and public ministry and his served as
an example to all of his co-workers of a true servant of the Lord.

“But you have faithfully followed”. The apostle Paul uses the phrase “but you” a
number of times in the Pastoral Epistles (1 Tim 6:11, 2 Tim 3:10, 14; 4:5, Titus
2:1). In 2 Timothy 3:10 he provides a direct contrast between men of God and
those false teachers who have either a misguided faith by persecuting believers
(4:14-15) or those who have strayed from the faith, as did Hymenaeus and Philetus
(2:17-18). These are two different journeys in life that men choose in their quest to
be righteous. In the Sermon on the Mount, Jesus taught that one way was narrow
and found by few, while the other way was broad and full of many deceived
travelers (Matt 7:13-14).

The Greek word παρακολουθέω, used four times in the New Testament (Mark
16:17, Luke 1:3, 1 Tim 4:6, 2 Tim 3:10), literally means to accompany someone
diligently, or to follow them. Luke uses it to explain how he has carefully followed
and documented the life of Christ Jesus (Luke 1:3). Figuratively, this word means
to conform to or follow someone’s beliefs (BAGD). Modern English versions of 2
Timothy 3:10 are divided in that they use both “follow” (literal) and “know”
(figurative). Timothy faithfully accompanied Paul throughout much of his
missionary work, so he was familiar with his public ministry first-hand as a
follower. In addition, as a faithful co-worker he conformed to Paul’s teachings and
vision as an apostle to the Gentiles. Paul then lists nine aspects of his life and
public ministry that Timothy understood.

“my doctrine”. Paul describes his teachings as “my doctrine” because he had
received much revelation directly from the Lord Jesus Christ that the other apostles
had not yet received (Rom 25-26, Gal 1:11-12, Eph 3:3-6, 2 Cor 12:1-5) (Gill). 288
Mounce notes that Paul’s teachings and way of life head this list of nine items
because they are “the two most significant aspects of Paul’s ministry relative to
Timothy’s historical situation.” Timothy’s primary battle in his ministry will be
false teachers opposing Paul’s teachings. 289 As we consider Paul’s doctrine, we
ask, “What were these doctrinal words that Paul delivered to the saints, and are
they recorded anywhere?” We need look no further than the nine Pauline Church
Epistles to find the doctrines of the New Testament Church that Paul laid down in
writing. The apostle Paul was given the divine mandate to lay down the doctrines
of the New Testament Church. In his epistles, he incorporated the teachings of
Jesus Christ and those of the Twelve, as well as the revelations he received directly
from the Lord. However, he seems to place emphasis upon the direct revelations
he received from the Lord in these epistles. Although these nine Pauline epistles

288
Gill, “The Second Epistle of Paul the Apostle to Timothy,” 335, Logos.
289
Mounce, Pastoral Epistles, 557.

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had not yet been collected as a corporate body and circulated among the churches,
his doctrine had become established by the end of his life. In other words, when he
wrote his second epistle to Timothy, he was not received any new doctrinal
insights from the Lord Jesus Christ because his life and ministry were coming to
an end.

“my way of life.” Paul then refers to his way of life or conduct (ἀγωγή) by using a
word unique to the New Testament. Being used by earlier Greek writers and by the
authors of the LXX, it refers figuratively to the path or route that a person takes in
life. Clement of Rome uses the word twice to refer to the Christian way of life, as
did Paul (1 Clem 47:6; 48:1). 290 We know that Paul was not a philosopher of
words only, as were his opponents; but he lived what he preached (Chrysostom,
Homilies on 2 Timothy 8) (NPNF1 13.506). His life was a demonstration of his
teachings, as well as a testimony his faith and his perseverance and obedience to
his divine calling in the Lord. From his conversion on the Damascus Road to his
last imprisonment in Rome, and the hardships he faced during three missionary
journeys, he demonstrated the true Christian life. He wrought miracles through a
lifestyle of obedience and anointing as an apostle. He worked with his hands so
that he was not accused of taking money by trickery. He never sought retribution
when mistreated and persecuted. He refers to his way of life again in 1 Corinthians
4:17, “For this cause have I sent unto you Timotheus, who is my beloved son, and
faithful in the Lord, who shall bring you into remembrance of my ways which be in
Christ, as I teach every where in every church.” Evidently, his lifestyle or ways
were distinct enough as a servant of the Lord to be taught to others. In fact, Robert
Yarbrough points out that these early believers were known as those of “the way”
to distinguish their unique way of life (Acts 9:2; 19:9, 23; 24:14, 22). 291 Towner
describes Paul’s way of life as a “template for Christian living” for others to
follow. 292 It is important to note that Jesus taught and demonstrated His teachings
or way of life throughout His public ministry as did Paul. This dual ministry of our
Lord is made clear in the Gospel of Matthew in which the Evangelist records five
lengthy discourses interwoven with Christ’s demonstration of each of His
teachings. Paul not only taught the Gospel, but he strove to live it in front of his
disciples.

“my purpose”. Paul’s public ministry and way of life revealed that he had a
“purpose” (πρόθεσις) or a plan in mind. He had a goal and a mission to fulfill as an
apostle to the Gentiles. His mission is reflected in the prophetic words of Ananias,
“for he is a chosen vessel unto me, to bear my name before the Gentiles, and kings,

290
Robert W. Yarbrough, The Letters to Timothy and Titus, in The Pillar New Testament
Commentary, ed. D. A. Carson (Grand Rapids, Michigan; London, England: William B. Eerdmans
Publishing Company; Apollos, 2018), 419, Logos.
291
Ibid., 419.
292
Towner, The Letters to Timothy and Titus, 571.

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and the children of Israel.” (Acts 9:15) His purpose was to take the Gospel to the
Gentiles by establishing churches as far as Rome, and possibly to the ends of the
Roman’s Empire as implied in Romans 15:24, 28. During his divine visitations
with the Lord, this purpose was reinforced in him. I believe that Paul also had a
secondary purpose occasioned by his arrest and first Roman imprisonment, which
was to legalize the Christian faith during his appeal to Caesar. This effort seems to
have failed through the persecutions of Nero that resulted in his second
imprisonment and martyrdom. Nevertheless, Paul was a person driven with a
purpose each day of his life, and his co-workers observed his single-minded
pursuit.

“my faith, my patience, my love”. Paul’s faith, patience, and love undergirded his
public ministry of teaching, ministering and his purpose of taking the Gospel of
Jesus Christ to the Gentiles. In contrast to the long list of vices of the evil men and
imposters listed in the previous verses (3:2-6), the apostle Paul endeavored to walk
in the primary Christian virtues of faith, love, and patience. His faith expresses the
depth of his trust in and devotion to God rather than his creedal confession
(Mounce). 293 Towner describes patience as Paul’s “ability to wait for results and to
persevere in the face of opposition.” 294 Paul’s love describes the depth of sacrifice
he has made for God and his fellow man.

“my endurance, my persecutions, my sufferings”. The three virtues of faith,

patience, and love are followed with a description of the hardships of his public
ministry, well known to all. While his faith, patience, and love are hidden virtues,
his endurance, persecutions, and sufferings are visual by his outward lifestyle, as
we see when Paul describes some of these actual events in 3:11. For example, we
get a glimpse into his life as an apostle to the Gentiles in Acts 20:31, “Therefore
watch, and remember, that by the space of three years I ceased not to warn every
one night and day with tears.” Perhaps the longest list of his endurance, patience,
and sufferings is found in 2 Corinthians 11:23-29. His endurance describes his
ability to endure such hardships. His sufferings reflect the results of his
persecutions, a word used to describe the Christ’s sufferings as well.

“which came to me at Antioch, at Iconium, at Lystra”. Timothy was familiar with

the stories of Paul’s experiences on his first missionary journey. Paul and Barnabas
visited Antioch of Pisidia (Acts 13:14-52), Iconium (Acts 14:1-5), and Lystra
(Acts 14:6-23) in Asia Minor during their first missionary journey. The apostles
were driven out of town in Antioch by the Jews, and they fled from Iconium
because of an attempt by the Jews to stone them. The Jews succeeded in stoning
Paul in Lystra after healing a lame man. The fact that Paul stood up and walked
away after being stoned and left for dead in Acts 14:19-20 testified to the Lord’s

293
Mounce, Pastoral Epistles, 558.
294
Towner, The Letters to Timothy and Titus, 572.

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miraculous deliverance throughout this apostle’s public ministry. These events
marked the beginning of Paul’s public ministry as an apostle, so they would have
evoked perhaps his strongest memories of sufferings. 295 While these were the
highlights of Paul’s first missionary journey, Timothy did not accompany him until
the second journey (Acts 16:1-3). However, Paul must have recounted these events
often before his co-workers and churches. The fact that Timothy was from the area
of Lystra brought this divine truth close to home with people in which Timothy
was probably familiar.

“which persecutions I endured and out of them all the Lord rescued me”. The
apostle Paul then says, “which persecutions I endured and out of them all the Lord
rescued me.” He balances his hardships with God’s grace to deliver him these
many years of public ministry. Rather than giving himself the glory for such
endurance, he credits the Lord for taking him through these difficult events. This
statement echoes Psalm 34:19, “Many are the afflictions of the righteous: but the
LORD delivereth him out of them all.” Paul wanted Timothy to understand that the
Lord would be with him during all of his hardships as he was with the apostle. He
ends this epistle with a similar statement in 2 Timothy 4:18, “And the Lord shall
deliver me from every evil work, and will preserve me unto his heavenly kingdom:
to whom be glory for ever and ever. Amen.” The sacrifices and hardships were
worth it to Paul, both in this life and in eternity.

3:10-11. It is not uncommon for elder men and women to recall the early years of
their experiences because they are so implanted in one’s mind, in contrast to
similar events that take place later in life. This statement in 2 Timothy 3:10-11
reveals how real these persecutions during his first missionary journey remained
upon Paul’s mind. Towner describes these events as “the defining experiences of
his ministry.” In other words, they defined a pattern of life in his office as an
apostle to the Gentiles. 296

3:12 “And also all who desire to live godly in Christ Jesus shall experience
persecution” (καὶ πάντες δὲ οἱ θέλοντες εὐσεβῶς ζῆν ἐν Χριστῷ Ἰησοῦ
διωχθήσονται). In 2 Timothy 3:12 the apostle Paul tells us that all who live godly
as Christians will experience persecutions. In this verse he now applies his
personal experiences to others with a divine truth or principle that applies
throughout the ages, with Timothy closest in mind with this statement. Yet, Paul
qualifies these believers as those who are determined to live a godly lifestyle, one
of sincere faith and obedience to Christ at all costs.

Throughout the centuries, the authors of the Holy Scriptures have confirmed the
persecutions that God’s children must suffer: Psalms 34:19, “Many are the

295
Ibid., 571.
296
Ibid., 573.

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afflictions of the righteous: but the LORD delivereth him out of them all.” John
16:33, “These things I have spoken unto you, that in me ye might have peace. In
the world ye shall have tribulation: but be of good cheer; I have overcome the
world.” Acts 14:22, “Confirming the souls of the disciples, and exhorting them to
continue in the faith, and that we must through much tribulation enter into the
kingdom of God.” Philippians 1:29, “For unto you it is given in the behalf of
Christ, not only to believe on him, but also to suffer for his sake;” 1 Peter 5:9,
“Whom resist stedfast in the faith, knowing that the same afflictions are
accomplished in your brethren that are in the world.” Just as Jesus Christ our head
has suffered persecutions, so it has been appointed to us His body. Our consolation
are in the blessing words of our Savior, “but be of good cheer; I have overcome the
world.” (see also Matt 5:10-11; 10:22-23, 24:9, Luke 21:12, John 15:20, Rom 5:3;
8:18; 12:14, 1 Cor 4:12; 15:9, 2 Cor 4:9, Gal 1:13, 23; 4:29; 5:11; 6:12, Phil 3:6, 1
Thess 3:4) Thus, Paul’s theology of suffering coupled with God’s grace is well
established both in the Scriptures and in his personal experiences. In fact, Paul
uses his sufferings in his second epistle to the Corinthians to confirm his office as
an apostle over this church (2 Cor 11:23-29).

Paul Bases His Exhortation upon the Divine Inspiration of God’s Word
(2 Timothy 3:13-17)

In 2 Timothy 3:13-17 Paul exhorts Timothy to persevere based upon the life-
changing power of the divinely inspired Scriptures in transforming the lives of
men.

The Text
13
But evil men and imposters shall progress unto further severity,
deceiving and being deceived. 14But you continue in the things you have
learned and of which you have become convinced, knowing from whom
you have learned (them), 15and that from an infant you have known the
Holy Writings, which are able to make you wise regarding salvation
through faith in Christ Jesus. 16All scripture is inspired by God and is
beneficial for teaching, for reproof, for correction, for discipline which is
in righteousness, 17in order that the man of God might be well prepared,
equipped for every good work.

3:13 “But evil men and imposters shall progress unto further severity,
deceiving and being deceived” (πονηροὶ δὲ ἄνθρωποι καὶ γόητες προκόψουσιν
ἐπὶ τὸ χεῖρον πλανῶντες καὶ πλανώμενοι). Many scholars believe that the phrase
“but evil men and imposters” describes those mentioned earlier in this epistle,
those who have a form of godliness but deny its power. Although the Greek word
γόης was a technical term that originally meant a sorcerer, a conjurer (BDAG), the
context of this passage suggests that Paul intended the more general meaning of a
swindler, a cheat, an imposter. Nevertheless, some of his readers may reflect back

215
on Paul’s earlier reference to the two magicians, Jannes and Jambres, of Pharaoh’s
court (3:8). Having spent twenty years as a missionary in Africa, and facing much
opposition, I do recall times when witchcraft became an issue with such
opposition. In the same way, Paul would have had opportunities to recall activities
of the occult amongst his opponents.

These evil men and imposters do not face persecutions, but rather, they are able to
continue in their sinful lifestyles, and even progress in it. As Yarbrough notes, this
dilemma is expressed throughout the Scriptures as children of God attempt to
reconcile the progress and prosperity of sinners (Job 12:6; 21:7-15, Ps 37:1, 7;
73:3-12; 92:7, Hab 1:13, Mal 3:15). 297 A Christian once told me that the Lord
spoke to him and said, “A king does not fight against a city he has already
conquered.” These wicked men are progressing in the systems of this world that
are under the power of the god of this world, the devil.

The apostle Paul describes the evil ways of men in 2 Timothy 3:2-5 by providing a
long list of vices. They are imposters by the way they creep into houses, and lead
captive silly women laden with sins, led away with divers lusts (2 Tim 3:6).
Cloaked with a form of godliness, they persecute God’s children. This is supported
by the immediate context of this passage, such as the phrases “deceiving and being
deceived” (3:13) and “But you continue in the things you have learned” (3:14).
These evil men and imposters are the apostle’s adversaries that creep into the
church to challenge its doctrines.

Such wicked men shall progress into deeper depravity. From the time that Adam
and Eve sinned in the Garden of Eden, human depravity has been taking root and
progressing in this earth. Therefore, the world has progressively become more and
more evil throughout the centuries. We see this progress when Jesus spoke of the
signs of the last days when the Son of Man returns. He described the earth as
excessively wicked and corrupt in Mark 13:8, “For nation shall rise against nation,
and kingdom against kingdom: and there shall be earthquakes in divers places, and
there shall be famines and troubles: these are the beginnings of sorrows.” We see
the progressive order of human depravity in Romans 1:18-3 as men progress from
idolatry, to adultery, and finally homosexuality. We see progressive human
depravity in the first few chapters of the book of Genesis as God finally judged
mankind with Noah’s flood. We also see the progressive depravity of the kings of
Judah and Israel as they went from serving the Lord, to idolatry, to persecutors of
God’s children. In a similar manner to this generational progression of depravity,
individuals can progress in wickedness in their lives when unchecked by their
human conscience.

297
Yarbrough, The Letters to Timothy and Titus, 424.

216
As false teachers and opponents of Paul and his co-workers, they deceive others
with false information, and thus, deceive themselves. As they sow deception, they
reap the same harvest in their lives. Having grown up in the United States, in
which Judeo-Christian values are embedded into our society, I then spent twenty
years as a missionary to Africa with a different mindset. After years of being
outsmarted and deceived, I realized that western civilizations prosper because the
moral fiber of integrity serves to benefit the whole. In contrast, underdeveloped
societies in the world are such because cleverness and deceit are the immoral
fibers by which these societies functions. Such societies can never develop because
men are misusing one another, deceiving and being deceived.

3:14-15 “But you continue in the things you have learned and of which you
have become convinced, knowing from whom you have learned (them), and
that from an infant you have known the Holy Writings, which are able to
make you wise regarding salvation through faith in Christ Jesus” (σὺ δὲ μένε
ἐν οἷς ἔμαθες καὶ ἐπιστώθης, εἰδὼς παρὰ τίνων ἔμαθες, καὶ ὅτι ἀπὸ βρέφους [τὰ]
ἱερὰ γράμματα οἶδας, τὰ δυνάμενά σε σοφίσαι εἰς σωτηρίαν διὰ πίστεως τῆς ἐν
Χριστῷ Ἰησοῦ). “But you continue in the things you have learned and of which
you have become convinced”. In 2 Timothy 3:14 the apostle Paul charges Timothy
to continue, unchanged and unwavering, in his divine duties. Just as Paul the elder
was now able to use himself as an example to the younger ministers, so must
Timothy look ahead and prepare himself for such a task through a life of
perseverance. Children are often protected from the hardships of life by their
parents, who endure many difficulties for the sake of their children. These children
look for enjoyment and entertainment within this protective environment.
However, at some point in time, they must face the hardships and realities of life.
Paul had protected his spiritual son Timothy and blessed him for many years. As
Paul departs this earth, he asks young Timothy to prepare himself for hardships as
he has witnessed in the life of this aged apostle of Jesus Christ. He must establish
himself in the Gospel. Mounce reflects back on Paul’s earlier statements in this
epistle to glean from verses that describe what the apostle meant when exhorting
Timothy to persevere in the faith. He is to be unashamed of the Gospel and willing
to suffer for Christ (2 Tim 1:8-12); he is to follow Paul’s pattern of sound doctrine
(2 Tim 1:13), guarding the Gospel in which he was entrusted (2 Tim1:14), and
entrust it to other men (2 Tim 2:12). The Gospel contains the absolute truth of
Almighty God (2 Tim 2:15, 25; 3:7). He must be willing to teach the Gospel to
those who will hear him (2 Tim 2:24). 298

In the phrase “of which you have become convinced,” scholars as early as
Theodore of Mopsuestia note that this strong conviction must be based upon
several realities in Timothy’s life, which were Paul’s teachings, his learning of the
Scriptures as a youth, and the purpose of the Scriptures (Commentary on 2

298
Mounce, Pastoral Epistles, 562.

217
Timothy). 299 Timothy can be confident of his divine calling and God’s Word
because (1) he has seen God’s work in the life of the apostle Paul, (2) he was
raised in a godly home that taught the Holy Scriptures, and (3) he has experienced
the salvation that comes through faith in Christ Jesus. This three-fold reflects the
three-fold make-up of man.

“knowing from whom you have learned (them)”. The apostle Paul does not
mention himself as a primary teacher in Timothy’s life, although he has had a
major influence. First, Timothy observed the testimony of Paul’s life as an apostle
to the Gentiles as strong, physical evidence to the integrity of God’s Word and
Timothy’s own divine calling. Timothy had learned by watching Paul’s life and by
following his teachings. In addition, Paul received much revelation directly from
divine visitations from the Lord. Timothy must have been captivated as a young
man by this apostle’s faith and diligence and experiences, preaching the Gospel
with signs and miracles accompanying him. Timothy also sat under Paul’s
preaching and teaching at the time of his conversion, and many other times as the
occasions arose.

“and that from an infant you have known the Holy Writings”. Second, this young
man’s upbringing in the Holy Writings or Scriptures provides strong evidence
from his mind of the integrity of God’s Word and Timothy’s divine calling. Paul
has mentioned Timothy’s godly heritage in his opening statements, saying, “When
I call to remembrance the unfeigned faith that is in thee, which dwelt first in thy
grandmother Lois, and thy mother Eunice; and I am persuaded that in thee also.”
(2 Tim 1:5) Although the son of a Greek father, and possibly a convert to Judaism,
Timothy seems to have been raised with a traditional Jewish upbringing in the
Scriptures through his mother and grandmother. 300 Gill tells us that Jewish
children were taught the Scriptures from the tender age of five years old. 301 Now,
Paul reminds Timothy again of his godly heritage in 2 Timothy 3:14-15.

299
Henry Barclay Swete, ed., Theodori episcopi Mopsuesteni: In epistolas b. Pauli commentarii, 2
vols. (Cambridge: Cambridge University Press, 1880, 1882), 2.221-222; Gorday, 1-2 Timothy, 268.
300
Josephus explains the importance of the training of Jewish children by saying, “Above all we
pride ourselves on the education of our children, and regard as the most essential task in life the
observance of our laws and of the pious practices, based thereupon, which we have inherited.” (Against
Apion 1.60)
301
The Mishnah reads, “He would say, ‘(1) At five to Scripture, (2) ten to Mishnah, (3) thirteen to
religious duties, (4) fifteen to Talmud, (5) eighteen to the wedding canopy, (6) twenty to responsibility
for providing for a family, (7) thirty to fullness of strength, (8) forty to understanding, (9) fifty to
counsel, (10) sixty to old age, (11) seventy to ripe old age, (12) eighty to remarkable strength, (13)
ninety to a bowed back, and (14) at a hundred— he is like a corpse who has already passed and gone
from this world.’” (m. Pirqe Abot 5.21A) See Jacob Neusner, The Mishnah: A New Translation (New
Haven, CT: Yale University Press, 1988), 689, Logos; Gill, “The Second Epistle of Paul the Apostle to
Timothy,” 337, Logos.

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In 2 Timothy 3:15 Paul refers to the books of the Old Testament as the “Holy
Writings,” which phrase is unique to the New Testament. However, this phrase is
used by Philo (Life of Moses 2.290, 292; Legation to Gaius 195, Who is the Heir of
Divine Things 106, 159) and Josephus (Antiquities 1.13; 10.210), so it was used by
to the Jewish community of this period (see TDNT 1:751 for a complete list). In
this phrase in 3:15, Paul uses the Greek word γράμμα in its plural form to refer to
the Jewish Writings, while he uses the word γραφή in 3:16 to refer to the same.
While the authors of the New Testament frequently used the word γράμμα to
describe the sacred Scriptures, this is a unique way in the New Testament that Paul
uses γράμμα, a word which literally means a letter of the Greek alphabet.
However, Paul uses this word in a general sense to refer to a written document,
specifically the canonical books of the Old Testament. Towner suggests that Paul
uses γράμμα on this one occasion to emphasize the instructional perspective of the
Scriptures, because he then says, “which are able to make you wise regarding
salvation through faith in Christ Jesus.” 302 In fact, Paul’s next statement, “All
Scripture is given by inspiration of God,” implies that he was focusing upon the
divine and thus authoritative nature of the Holy Bible as an instruction manual for
Timothy’s training.

“which are able to make you wise regarding salvation through faith in Christ
Jesus”. Third, the testimony of Timothy’s born again experience and faith in
Christ Jesus provides strong evidence from his heart as to the integrity of God’s
Word and his personal divine calling. The Holy Scriptures must be interpreted in
light of the redemptive work of Christ Jesus. These false teachers and imposters
were unable to deliver such a redemptive message to those whom they were
deceiving. Thus, Paul seems to be contrasting the deception of these foolish
teachers and their natural wisdom with the divine wisdom imparted to Timothy.
Human wisdom is not enough to find God and please Him, for it can only be found
in the Gospel of Jesus Christ. Thus, Paul writes to the Corinthians, saying, “Where
is the wise? where is the scribe? where is the disputer of this world? hath not God
made foolish the wisdom of this world? For after that in the wisdom of God the
world by wisdom knew not God, it pleased God by the foolishness of preaching to
save them that believe.” (1 Cor 1:20-21) A depraved humanity cannot comprehend
the wisdom of God, for his heart and mind are dulled by sin. Bishop James writes,
“This wisdom descendeth not from above, but is earthly, sensual, devilish.” (Jas
3:15) For this reason, Paul’s adversaries claimed to have the wisdom of God as
they cloaked themselves with godliness, but they denied its power. Divine wisdom
must be granted from above to those who have a hearing heart to the things of
God; and the Holy Writings must be interpreted in light of the redemptive work of
Calvary.

302
Towner, The Letters to Timothy and Titus, 583.

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Throughout his epistles, Paul explains how the early Church found their initial
understanding of Christ’s redemptive work from the Old Testament. For example,
in his epistle to the Galatians he explains how the Mosaic Law was the “guardian”
(παιδαγωγός) that God used to bring us to Christ (Gal 3:21-24). In order to
continue in the things that one has learned, Jerome notes that we must read the
Scriptures constantly so that our lives do not contradict the Word of God before
our hearers (Letters 52.7) (NPNF 2.6).

Summary. In summary, Timothy’s heart, his mind, and the physical life he has
endured with Paul testify to the integrity of God’s Word should give him the
confidence to continue in his divine duties amidst hardships.

3:16 “All scripture is inspired by God” (πᾶσα γραφὴ θεόπνευστος). The Greek
word θεόπνευστος is unique to the New Testament, and its earliest use is in 2
Timothy 3:16, making it possible that Paul coined this compound word (see TDNT
6:454 for other uses of this word). 303 The phrase “all Scripture” tells us that the
canon of the Old Testament was complete and closed in the first century. If Paul
had to combat teachings that some of the Old Testament passages were not valid,
he is now compelled to declare that all of the canonical books have been divinely
inspired. This would describe the plenary inspiration of the Holy Scriptures,
meaning that the thirty-nine books of the Jewish canon, and only these books, are
inspired by God.

The Lord gave the Old Testament prophets the task of delivering His redemptive
messages to His people through divinely inspired prophesies, word for word, as we
see in Isaiah 51:16, “And I have put my words in thy mouth, and I have covered
thee in the shadow of mine hand, that I may plant the heavens, and lay the
foundations of the earth, and say unto Zion, Thou art my people.” Jeremiah 1:9,
“Then the LORD put forth his hand, and touched my mouth. And the LORD said
unto me, Behold, I have put my words in thy mouth.” Messages from God in the
Old Testament and New Testament would have been given word for word, just as
the gifts of prophecy, tongues and interpretation of tongues are done today. This is
called the verbal inspiration of the Holy Scriptures, which view was taken by the
early Church, as we see in 2 Peter 1:12, “but holy men of God spake as they were
moved by the Holy Ghost.” In other words, the original manuscripts accurately
reflected the exact words of the prophetic utterances, given under verbal
inspiration. This view allows us to acknowledge the variant readings encountered
in ancient manuscripts without taking away from the verbal inspiration of the Holy
Scriptures. Scriptural inspiration of both Old and New Testament is testified in the
Bible.

303
Marshall and Towner, A Critical and Exegetical Commentary on the Pastoral Epistles, 793-
794.

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Confirmation of the Old Testament Scriptures. Throughout the Old Testament, the
Lord’s prophets used the phrase, “Thus saith the Lord,” testifying to the inspiration
of the prophecy, as we see in 2 Chronicles 20:14-17, “Then upon Jahaziel the son
of Zechariah, the son of Benaiah, the son of Jeiel, the son of Mattaniah, a Levite of
the sons of Asaph, came the Spirit of the LORD in the midst of the congregation;
And he said, Hearken ye, all Judah, and ye inhabitants of Jerusalem, and thou king
Jehoshaphat, Thus saith the LORD unto you, Be not afraid nor dismayed by reason
of this great multitude; for the battle is not yours, but God's. To morrow go ye
down against them: behold, they come up by the cliff of Ziz; and ye shall find
them at the end of the brook, before the wilderness of Jeruel. Ye shall not need to
fight in this battle: set yourselves, stand ye still, and see the salvation of the LORD
with you, O Judah and Jerusalem: fear not, nor be dismayed; to morrow go out
against them: for the LORD will be with you.”

There are other confirmations of divine inspiration of the Old Testament

Scriptures: Exodus 24:4, “And Moses wrote all the words of the LORD, and rose
up early in the morning, and builded an altar under the hill, and twelve pillars,
according to the twelve tribes of Israel.” 2 Samuel 23:2, “The Spirit of the LORD
spake by me, and his word was in my tongue.” 1 Chronicles 28:19, “All this, said
David, the LORD made me understand in writing by his hand upon me, even all
the works of this pattern.” Nehemiah 9:30, “Yet many years didst thou forbear
them, and testifiedst against them by thy spirit in thy prophets: yet would they not
give ear: therefore gavest thou them into the hand of the people of the lands.”
Psalms 119:89, “For ever, O LORD, thy word is settled in heaven.”

The phrase “Word of God” occurs over four thousand times in Old Testament,
with each use testifying to the divine inspiration of the Scriptures. Here are some
examples of these verses concerning the inspiration of the Word of God: Psalms
19:7, “The law of the LORD is perfect, converting the soul: the testimony of the
LORD is sure, making wise the simple.” Psalms 119:89, “For ever, O LORD, thy
word is settled in heaven.” Proverbs 30:5, “Every word of God is pure: he is a
shield unto them that put their trust in him.” Matthew 4:4, “But he answered and
said, It is written, Man shall not live by bread alone, but by every word that
proceedeth out of the mouth of God.” Matthew 5:18, “For verily I say unto you,
Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law,
till all be fulfilled.” John 10:35, “If he called them gods, unto whom the word of
God came, and the scripture cannot be broken;”

Jesus testified to the inspiration of the Psalms in Matthew 22:43, “He saith unto
them, How then doth David in spirit call him Lord, saying.” Jesus tells us that
every word of the Old Testament Scriptures would come to pass in Matthew 5:17-
18, “Think not that I am come to destroy the law, or the prophets: I am not come to
destroy, but to fulfil. For verily I say unto you, Till heaven and earth pass, one jot
or one tittle shall in no wise pass from the law, till all be fulfilled.” Jesus gave
testimony to the inspiration and authority of the Scriptures in other places: Luke

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1:70, “As he spake by the mouth of his holy prophets, which have been since the
world began:” John 10:35, “If he called them gods, unto whom the word of God
came, and the scripture cannot be broken;” John 17:17, “Sanctify them through thy
truth: thy word is truth.”

The apostle Paul describes a passage in Deuteronomy 25:4 as “the scripture” in 1

Timothy 5:18, “For the scripture saith, Thou shalt not muzzle the ox that treadeth
out the corn. And, The labourer is worthy of his reward.” See Deuteronomy 25:4,
“Thou shalt not muzzle the ox when he treadeth out the corn.”

The author of the epistle of Hebrews declares the divine inspiration of the Old
Testament Scriptures in Hebrews 1:1-2, “God, who at sundry times and in divers
manners spake in time past unto the fathers by the prophets, Hath in these last days
spoken unto us by his Son, whom he hath appointed heir of all things, by whom
also he made the worlds;”

The apostle Peter testified to the inspiration of the Old Testament Scriptures in 2
Peter 1:20-21, “Knowing this first, that no prophecy of the scripture is of any
private interpretation. For the prophecy came not in old time by the will of man:
but holy men of God spake as they were moved by the Holy Ghost.”

Confirmation of the New Testament Scriptures. Jesus alludes to the inspiration of

the New Testament writings in John 16:13, “Howbeit when he, the Spirit of truth,
is come, he will guide you into all truth: for he shall not speak of himself; but
whatsoever he shall hear, that shall he speak: and he will shew you things to
come.”

The apostle Paul elevated his epistles to divine authority on numerous occasions,
which placed them of equal importance to the Old Testament Scriptures: 1
Corinthians 2:12-13, “Now we have received, not the spirit of the world, but the
spirit which is of God; that we might know the things that are freely given to us of
God. Which things also we speak, not in the words which man's wisdom teacheth,
but which the Holy Ghost teacheth; comparing spiritual things with spiritual.” 1
Corinthians 7:10, “And unto the married I command, yet not I, but the Lord, Let
not the wife depart from her husband:” 1 Corinthians 7:40, “But she is happier if
she so abide, after my judgment: and I think also that I have the Spirit of God.” 1
Corinthians 14:37, “If any man think himself to be a prophet, or spiritual, let him
acknowledge that the things that I write unto you are the commandments of the
Lord.”

Paul calls the passage in the Gospel of Luke “the scripture” in 1 Timothy 5:18,
“For the scripture saith, Thou shalt not muzzle the ox that treadeth out the corn.
And, The labourer is worthy of his reward.” See Luke 10:7, “And in the same
house remain, eating and drinking such things as they give: for the labourer is
worthy of his hire. Go not from house to house.”

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The apostle Peter declares the divine inspiration of the Holy Scriptures in 2 Peter
1:20-21, “Knowing this first, that no prophecy of the scripture is of any private
interpretation. For the prophecy came not in old time by the will of man: but holy
men of God spake as they were moved by the Holy Ghost.” Paul and Peter use
their own words and ways of saying the same thing. Few of us have the experience
of being “moved” (φέρω) by the Holy Spirit, so it is a foreign term for us. The
term “God-breathed” (θεόπνευστος) describes the prophetic utterances, while
being moved by the Holy Spirit describes the preparation of the man for such
utterances.

Peter equals Paul’s writing to other divinely inspired Scriptures in 2 Peter 3:16,
“As also in all his epistles, speaking in them of these things; in which are some
things hard to be understood, which they that are unlearned and unstable wrest, as
they do also the other scriptures, unto their own destruction.”

The author of the epistle of Hebrews defines the characteristics of inspired

Scriptures in Hebrews 4:12, “For the word of God is quick, and powerful, and
sharper than any twoedged sword, piercing even to the dividing asunder of soul
and spirit, and of the joints and marrow, and is a discerner of the thoughts and
intents of the heart.”

3:16 “and is beneficial for teaching, for reproof, for correction, for discipline
which is in righteousness” (καὶ ὠφέλιμος πρὸς διδασκαλίαν, πρὸς ἐλεγμόν, πρὸς
ἐπανόρθωσιν, πρὸς παιδείαν τὴν ἐν δικαιοσύνῃ). Without the divine inspiration of
the Holy Scriptures, the authoritative nature of the Bible would not be valid.
However, because the Word of God contains absolute truth, it holds absolute
authority over the lives of believers. Thus, Paul explains the four-fold benefits of
the Scriptures in our lives. Earlier in this epistle, the apostle Paul mentioned the
need for Timothy to disciple and raise up men who are able to deliver the pure
Gospel to the next generation. He wrote, “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.” (2 Tim 2:2) He also wrote, “If a man therefore purge
himself from these, he shall be a vessel unto honour, sanctified, and meet for the
master's use, and prepared unto every good work.” (2 Tim 2:21) The Word of God
provides a means for discipleship to take place within the local church through
instruction of the truth, for reproving those who err and providing correction, and
for living a disciplined lifestyle. This is the reason the pastor exhorts his
congregation continually.

These four-fold benefits or life-giving dimensions of the Holy Scriptures used by

Paul in 2 Timothy 3:16 are viewed by some to follow a progression of Christian
discipleship, as described by Alan Nute and others. 304 Doctrine/teaching refers to
304
Alan G. Nute, “1 and 2 Timothy/Titus,” in New International Bible Commentary, ed. F. F.
Bruce (Grand Rapids, Michigan: Zondervan Publishing House, 1979), 1490, Logos.

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the learning of the Bible; reproof describes the inner conviction of what is right
and wrong based upon the instruction of God’s Word so that one can discern error;
correction means correcting or changing one’s life to conform with the Word of
God; and instruction in righteousness describes the time when a child of God
begins to discipline his life to walk in obedience to Bible doctrine.

Because the Word of God is written in the language of the heart of man, the Holy
Spirit is able to speak to us more clearly as we study the Holy Scriptures. The
Spirit of God sometimes quickens these verses to us as a “rhema” word, a living
word, for our present situations, giving us wisdom and specific instructions for
specific situations. On many occasions, the Holy Spirit has quickened a Bible
verse to me in a particular situation, giving me insight as to how to respond at that
time in my spiritual journey.

3:17 “in order that the man of God might be well prepared, equipped for
every good work” (ἵνα ἄρτιος ᾖ ὁ τοῦ θεοῦ ἄνθρωπος, πρὸς πᾶν ἔργον ἀγαθὸν
ἐξηρτισμένος). Biblical training has a divine purpose and a goal for God’s children
to achieve, which is to equip God’s servants to take part in His grand plan of
redemption for mankind. The phrase “man of God” stands in direct contrast to
“evil men and seducers” (3:13), and is used only one other time in the New
Testament (1 Tim 6:11). However, this phrase is used over sixty times in the LXX
to describe those men who served the Lord by standing in divine offices. 305 Paul
must have had this Old Testament usage in mind and fully understood by Timothy.
The man of God is one who is truly a servant of God, willing to submit to and
obey His Word. Gill describes this person as “a minister of the Gospel” in light of
the context of this verse. 306 Just as evil men progress into more ungodliness (3:13),
so does God’s servants progress into preparedness for divine service. This man of
God has progressed through the four dimensions of training in God’s Word, which
Paul describes in the previous verse of instruction, correction, conviction, and
discipline in the way of righteousness. He is equipped with the unlimited resources
of heaven to accomplish everything that God assigned to him. Through this
discipline Timothy prepares himself to accomplish the charge that the apostle Paul
is about to give him, to “preach the word; being instant in season, out of season;
reproving, rebuking, exhorting with all longsuffering and doctrine.” (2 Tim 4:2)

Paul’s Primary Charge to Timothy to Preach the Word Based upon

the Eternal Judgment of All Men (Glorification)
(2 Timothy 4:1-8)

In 2 Timothy 4:1-8 Paul reflects upon the phase of glorification in Timothy’s

spiritual journey by giving him a charge to preach the Word on all occasions. In

305
Yarbrough, The Letters to Timothy and Titus, 432, Logos.
306
Gill, “The Second Epistle of Paul the Apostle to Timothy,” 338, Logos.

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this passage, Timothy’s divine calling and charge are mentioned from the
perspective of mankind’s hope of eternal glorification in Heaven. Paul charges
Timothy to fulfill his ministry because he will be judged one day before the throne
of God (4:1-5). Paul again uses himself as an example of a servant who has been
faithful and can look forward to receiving a crown of righteousness (4:6-7). Paul
bases his charge to Timothy on the eternal rewards that the Righteous Judge will
give to His faithful servants (4:8). This passage reflects the eternal glorification
that God offers all of His servants who fulfill their divine callings.

Literary Evidence for the Theme. The emphasis of 4:1-8 in the ordo salutis
thematic scheme of this epistle is glorification. Specifically, Paul is exhorting
Timothy in his office as an evangelist to preach the Word in light of his eternal
reward. Evidence for this theme is seen in Paul’s description of God as the One
who is about to judge the living and the dead (4:1). He also mentions the Second
Coming of Jesus and the establishment of the Kingdom of Heaven upon the earth
(4:1). Paul also mentions his own departure from this world and his hope of a
crown of righteousness (4:6-8).307

Central Ideas. Here are proposed statements expressing the central ideas of 2
Timothy 4:1-8 emphasizing divine service, namely, the primary duties of the New
Testament evangelist in the equipping of the saints for the work of the ministry,
and specifically the divine commission to preach the Word based upon the eternal
judgment of all men:

Exegetical Idea – The apostle Paul charged Timothy as an evangelist to preach

the word on all occasions based upon the assurance of eternal rewards.

Theological Idea – Because the apostle Paul charged Timothy as an

evangelist to preach the word on all occasions based upon the assurance of
eternal rewards, God the Father has required His evangelists to preach the
word on all occasions based upon the assurance of eternal rewards.

Homiletical Idea – Because God the Father has required His evangelists to
preach the word on all occasions based upon the assurance of eternal
rewards, God requires His evangelists to preach the word on all occasions
based upon the assurance of eternal rewards.

Here is a proposed outline:

307
The theme of glorification is recognized by scholars, who describe the eschatological tone of
this passage. For example, Towner says, “In the present context, the sense is clear, for the theological
orientation of the parenesis from 4:1 onwards as has been consistently eschatological, and the climax
was just reached in the immediately preceding phrase.” See Philip H. Towner, The Letters to Timothy
and Titus, 617.

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 (1) Paul’s Charge to Preach the Word amidst Hardships 4:1-5
(2) Paul’s Example of Fulfilling His Divine Calling 4:6-7
(3) Paul Bases His Charge to Timothy on Eternal Rewards 4:8

Paul’s Charge to Preach the Word amidst Hardships

(2 Timothy 4:1-5)

In 2 Timothy 4:1-5 Paul charges Timothy to deliver God’s Word to all men on all
occasions in light of eternal judgment. This is perhaps the strongest charge that he
has ever given this young but faithful co-worker. As young Timothy stands before
this congregation of believers in a hostile city controlled by a vast Empire that has
begun to persecute Christians, and now faced with the loss of his mentor and
spiritual leader, he must have felt that Paul’s charge to boldly preach the Gospel
was enormous, almost overwhelming. Without the strong conviction that the Lord
would be with him, this charge would be too great to accomplish. For this reason,
Paul has rehearsed key events in his life and ministry in this epistle to strengthen
Timothy’s faith that the Lord would be with him. This charge came with no
options but to move forward in establishing the Gospel of Jesus Christ in a lost and
dying world.

The Text
1
I charge (you) before God and Christ Jesus who is about to judge the
living and the dead, and (in light of) his appearing and his kingdom.
2
Preach the word, be ready in season, out of season, reprove, rebuke,
exhort with all patience and instruction. 3For there shall be a time when
they shall not tolerate sound doctrine, but according to their own lusts
they shall heap up for themselves teachers to have their ears tickled, 4and
they shall turn from hearing the truth, and they shall turn towards
myths. 5But you be self-controlled in every way, bearing hardship
patiently, do the work of an evangelist, fulfill your ministry.

4:1 “I charge (you) before God and Christ Jesus, who is about to judge the
living and the dead, and (in light of) his appearing and his kingdom”
(Διαμαρτύρομαι ἐνώπιον τοῦ θεοῦ καὶ Χριστοῦ Ἰησοῦ τοῦ μέλλοντος κρίνειν
ζῶντας καὶ νεκρούς, καὶ τὴν ἐπιφάνειαν αὐτοῦ καὶ τὴν βασιλείαν αὐτοῦ). Of the
six foundational doctrines of the New Testament Church listed in Hebrew 6:1-2,
the apostle Paul refers to the last one described as “eternal judgment” in 2 Timothy
4:1. This doctrine consists of his teachings on the Second Coming of Christ, the
establishment of His kingdom, and the judgment of the living and the dead. This
sixth, foundational doctrine is associated with the glorification of the Church,
which theme undergirds this passage of Scripture in 2 Timothy 4:1-8.

“I charge (you) before God and Christ Jesus.” The apostle Paul says, “I charge
you before God and Christ Jesus . . .” In other words, Paul was telling Timothy

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that he was standing in the presence of Almighty God and the Lord Jesus Christ as
he delivers this final charge. He is speaking under the anointing of the Holy Spirit
in the divine office of an apostle, an office in which he himself has also received a
divine mandate. Paul had been given the divine calling as an apostle of Jesus
Christ to preach the Gospel to the Gentiles. This calling first came through a divine
appearing of Jesus Christ on the Damascus Road, followed by a number of
visitations to the heavenly realm. The office of an apostle and the other four
ministry gifts listed in Ephesians 4:11-12 are ordained by God for the edification
of the Church and they are bestowed by the Lord Jesus Christ (Matt 10:1). In
addition, it is before this same Judge that all ministers of the Gospel must stand
and give an account of their lives (Gill). 308 In 2 Timothy 4:2 Paul uses his
apostolic authority to charge Timothy with words that carries divine implications.
In fact, this charge invokes and carries the fully weight of the authority of
Almighty God and our Lord Jesus Christ. It evokes the grand realities of eternity in
the midst of earthly perseverance in the ministry. Timothy could have been
standing before the throne of God and received no less of a charge than what Paul
is giving to him. With this charge being placed before God and Jesus Christ,
Timothy must understand that the triune God is not only watching over him to
perform his ministerial duties, but they are equipping him and empowering him
each day he serves them. In other words, he now walks before them in a higher
level of anointing and responsibility.

Timothy is to conduct his public ministry as if everything he does is done in their

presence, as reflected in Paul’s statements in Galatians 1:20, “Now the things
which I write unto you, behold, before God, I lie not.” 2 Timothy 2:14, “Of these
things put them in remembrance, charging them before the Lord that they strive
not about words to no profit, but to the subverting of the hearers.” While
acknowledging that the Lord Jesus Christ is the One who appoints and anoints men
to divine offices, in its wider scope Paul is speaking with the same authority as if
Jesus Christ were issuing this charge to young Timothy. Paul made a similar
charge to Timothy in his first epistle, saying, “I charge thee before God, and the
Lord Jesus Christ, and the elect angels, that thou observe these things without
preferring one before another, doing nothing by partiality.” (1 Tim 5:21) He makes
a similar statement in this same epistle, saying, “I give thee charge in the sight of
God, who quickeneth all things, and before Christ Jesus, who before Pontius Pilate
witnessed a good confession.” (1 Tim 6:13) Paul has now summoned two
witnesses to bear witness to this charge, as required by the Mosaic Law (Deut
17:6; 19:15). In this charge, Paul is handing over (a portion of) this divine work to
Timothy. 309 Towner says, “Timothy is stepping into Paul’s place in the worldwide

308
Gill, “The Second Epistle of Paul the Apostle to Timothy,” 339, Logos.
309
Lea and Griffin, 1, 2 Timothy, Titus, 242.

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mission.” 310 Thus, Kent Hughes and others describe this passage as “the old
apostle’s ministerial last will and testament.” 311

The Greek construction that Paul uses to deliver this climatic charge to Timothy is
similar to that made by oaths in the New Testament in that they use a double
accusative. A double accusative is the use of two direct objects following the
subject and verb. A. T. Robertson explains that causative verbs can have two
accusatives because the idea behind these verbs is “cause to swear by.” 312 Newport
White notes that double accusatives are normally found in oaths because “the acc.
is that of the thing by which a person adjures.” We find similar constructions in the
Greek New Testament. This structure is used by Mark in “ὁρκίζω σε τὸν θεόν” (I
swear to you by God) (Mark 4:7), by Luke in “Ὁρκίζω ὑμᾶς τὸν Ἰησοῦν ὃν
Παῦλος κηρύσσει” (I swear to you by Jesus whom Paul preaches) (Acts 19:13),
and by Paul in “Ἐνορκίζω ὑμᾶς τὸν κύριον” (I swear to you by the Lord) (1 Thess
5:27). 313 This construction is also used in the LXX. For example, Deuteronomy
4:26, “διαμαρτύρομαι ὑμῖν σήμερον τόν τε οὐρανὸν καὶ τὴν γῆν” (I call heaven
and earth to witness against you today), and Hosea 4:15, “καὶ μὴ ὀμνύετε ζῶντα
κύριον” (and swear not by the living God). Henry Alford translates this accusative
construction as “and by . . . ,” meaning, “and I call to witness . . .,” a translation
followed by many English versions. 314 Sometimes the Greek preposition κατὰ with
the genitive case is used with verbs of swearing, as in Matthew 26:63, “Ἐξορκίζω
σε κατὰ τοῦ θεοῦ τοῦ ζῶντος” (I swear to you by God), Hebrews 6:13, “ὤμοσεν
καθʼ ἑαυτοῦ” (He swore by himself), and Hebrews 6:16, “ἄνθρωποι γὰρ κατὰ τοῦ
μείζονος ὀμνύουσιν” (for men swear by the greater). In summary, Paul charges
Timothy to “preach the Word” using the familiar Greek construction of an oath.
The cause for such strong language is the impending Second Coming of Christ to
set up His kingdom upon earth and judge the living and the dead.

“who is about to judge the living and the dead, and (in light of) his appearing and
his kingdom”. In 2 Timothy 4:1 Paul’s charge to Timothy is presented in the
presence of Almighty God and His Son Jesus Christ, who has been appointed by
God the Father to judge both the living and the dead (Acts 10:42, 2 Tim 4:1, 1 Pet
4:5). This means that all judgment has been committed unto the Son (John 5:22,

310
Philip H. Towner, The Letters to Timothy and Titus, 600.
311
R. Kent Hughes and Bryan Chapell, 1 & 2 Timothy and Titus: To Guard the Deposit, in
Preaching the Word, ed. R. Kent Hughes (Wheaton, Illinois: Crossway Books, 2000), 242, Logos; see
also Mounce, Pastoral Epistles, 577.
312
A. T. Robertson, A Grammar of the Greek New Testament in Light of Historical Research
(Nashville, Tennessee: Broadman Press, 1934), 483-484.
313
Newport J. D. White, The Expositor’s Greek Testament, vol. 4, ed. W. Roberson Nicoll (New
York: George H. Doran, n.d.), 176.
314
Henry Alford, The Greek Testament, vol. 3 (London: Rivingtons, 1865), 398.

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27). No one can escape God’s eternal judgment (Rom 2:3-5, 2 Thess 1:5, 1 Tim
5:24, Heb 9:27, 1 Pet 4:17), whether it be believers at the Judgment Seat of Christ
or the damned at the Great White Throne Judgment. Divine judgment is one of the
foundational doctrines of the New Testament Church (Heb 6:2). In light of this
sobering reality, Paul charges his beloved Timothy.

In this statement, Paul refers to the Second Coming of Christ Jesus, specifically the
time when He will set up His earthly kingdom and reign from Jerusalem. From this
throne our Lord will judge men and establish righteousness upon the earth. All the
saints who have died and all who are alive at His Coming will face God’s throne of
judgment. Thus, scholars general understand the phrase “the living and the dead”
to refer to the judgment of the saints at the Second Coming. However, some
scholars understand this phrase to mean that everyone will face judgment, both
sinner and saint. 315 Paul charges Timothy in light of this impending time of
Christ’s appearing and judgment.

This association of Christ’s appearing and His judgment is made in other Pauline
epistles as well. For example, in Romans 14:10 and 2 Corinthians 5:10 the apostle
Paul refers to the Judgment Seat of Christ, a phrase mentioned only twice in the
New Testament: “But why dost thou judge thy brother? or why dost thou set at
nought thy brother? for we shall all stand before the judgment seat of Christ.”
(Rom 14:10); “For we must all appear before the judgment seat of Christ; that
every one may receive the things done in his body, according to that he hath done,
whether it be good or bad.” (2 Cor 5:10) Both times this phrase occurs within the
context of the place and time when believers will give an account of their lives to
Him. As the only New Testament author to use this phrase, perhaps Jesus gave him
divine insight into this event.

Scholars generally believe that this event of the Judgement Seat of Christ takes
place at the Second Coming of Christ Jesus before the thousand-year Millennial
Reign. The apostle Paul says, The context of this statement is the resurrection of
the saints, which Paul mentions earlier in 2 Corinthians 4:14, “Knowing that he
which raised up the Lord Jesus shall raise up us also by Jesus, and shall present us
with you.” Paul also refers to this event as the “Day” that believers reconcile their
lives with God in 1 Corinthians 3:13, “Every man's work shall be made manifest:
for the day shall declare it, because it shall be revealed by fire; and the fire shall try
every man's work of what sort it is.” 2 Timothy 1:12,”For the which cause I also
suffer these things: nevertheless I am not ashamed: for I know whom I have
believed, and am persuaded that he is able to keep that which I have committed
unto him against that day.” 2 Timothy 1:18, “The Lord grant unto him that he may
find mercy of the Lord in that day.” In his first epistle to the Corinthians, Paul
connects this day of judgment with the Second Coming, saying, “Therefore judge

315
Lea and Griffin, 1, 2 Timothy, Titus, 242.

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nothing before the time, until the Lord come, who both will bring to light the
hidden things of darkness, and will make manifest the counsels of the hearts: and
then shall every man have praise of God.” (1 Cor 4:5) He does this again in 2
Timothy 4:1, “I charge thee therefore before God, and the Lord Jesus Christ, who
shall judge the quick and the dead at his appearing and his kingdom.” At this time,
Christians will be rewarded for their labours unto the Lord. In addition, the time of
the judgment of the saints at the Second Coming of Christ is suggested in Matthew
16:27, “For the Son of man shall come in the glory of his Father with his angels;
and then he shall reward every man according to his works.” While believers will
stand before the Judgment Seat of Christ to be judged, all sinners will stand before
the Great White Throne Judgment (Rev 20:11-15). This final judgment of sinners
will take place at the end of the thousand-year Millennial Reign of Christ.

Our Lord’s kingdom will be an eternal kingdom, as we read in Daniel 7:13-14, “I

saw in the night visions, and, behold, one like the Son of man came with the
clouds of heaven, and came to the Ancient of days, and they brought him near
before him. And there was given him dominion, and glory, and a kingdom, that all
people, nations, and languages, should serve him: his dominion is an everlasting
dominion, which shall not pass away, and his kingdom that which shall not be
destroyed.” This kingdom began to be established with the New Testament
Church, then our Lord sets up His throne in Jerusalem at His Second Coming. For
one thousand years Jesus Christ rules the earth with His church, which we call the
Millennial Reign of Christ. At the end of this era, the devil is released for a season
and our Lord fights one last great battle to defeat him.

In light of God the Father and Jesus Christ witnessing this divine commission to
Timothy, and in light of that fact that this young minister will be judged for his
services in fulfilling this commission, Paul delivers a powerful charge to this
young man. Timothy’s judgment will be stricter than the normal Christian when he
stands before God’s throne, because to whom much has been given much is
required (Luke 12:48). Bishop James echoes this same warning when saying, “My
brethren, be not many masters, knowing that we shall receive the greater
condemnation.” (Jas 3:1) Paul mentions the severity of the accountability of
church leaders in Hebrews 13:17, “Obey them that have the rule over you, and
submit yourselves: for they watch for your souls, as they that must give account,
that they may do it with joy, and not with grief: for that is unprofitable for you.”
Paul knew the severity of Timothy’s mandate, his commission to maintain the
ground that Paul had conquered in establishing the kingdom of heaven on earth.
Timothy was not only to maintain this ground, but he was to march forward with a
shout of victory over the powers of darkness and sin.

4:2 Comments. Paul’s charge comes in the form of five imperative verbs, “Preach
the word, be ready in season, out of season, reprove, rebuke, exhort with all
patience and instruction.” This charge reflects the urgency of establishing the
kingdom of Heaven upon earth in light of man’s mortality. Paul had finished his

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course, and his life on earth seems to brief, and he knows that Timothy has but a
short time to fulfill his own mission on earth. This urgent command also reflects
God’s passionate love for mankind, as He compels His servants to work in haste,
for the night comes when man can no longer deliver others from hell through the
message of the Gospel.

4:2 “Preach the word” (κήρυξον τὸν λόγον). The essence of Paul’s charge is
captured in the words, “Preach the Word.” Paul understood Timothy’s need to
preach the Gospel boldly with divine authority as an evangelist. Supreme authority
is exercised by speaking the Word of God, and the greatest authority in the
universe is God’s Holy Word because it contains absolute truth. Those who have
been called by God to preach His Word stand in an office of great responsibility.
This servant of God is given all the resources in heaven to accomplish this task. He
is given insight into the Holy Scriptures far above the carnal man. He has the life
of Almighty God at work within him to guide him and speak through him. He has
a host of angelic beings at his side. He is compelled each day to preach the word,
driving by the Holy Spirit as our Saviour was driven into the wilderness to be
tempted by the devil (Mark 1:12).

Paul could have described Timothy’s service in Christian ministry in a number of

ways, but he charges him first and foremost to be a preacher of the Gospel. This
emphasis on preaching is seen in two earlier statements made by Paul to Timothy,
as we read in 1 Timothy 2:7, “Whereunto I am ordained a preacher, and an apostle,
(I speak the truth in Christ, and lie not;) a teacher of the Gentiles in faith and
verity.” 2 Timothy 1:11, “Whereunto I am appointed a preacher, and an apostle,
and a teacher of the Gentiles.” The proclamation of the Gospel underlies
Timothy’s office as an evangelist (2 Tim 4:5) as it did for Paul, who walked in the
office of an apostle and a teacher. The declaration of the Gospel in its fullness
undergirds the public ministries of all servants of the Lord for all time.

4:2 “be ready in season, out of season” (ἐπίστηθι εὐκαίρως ἀκαίρως). In 2

Timothy 4:2 Paul charges Timothy to be ready to preach, in season and out of
season. With such a statement, the apostle imposes into Timothy’s comfort zone
and into his life and daily schedule. He uses the word ἐφίστημι, which literally
means “to stand,” and figuratively, “to be ready, prepared.” Anyone who has a
divine mandate and responsibility to preach or teach the Word of God on a regular
basis understands the phrase “in season, out of season.” Paul challenges Timothy’s
daily priorities by charges him to be ready each day to be uncomfortable, to be
viewed by others as living out of society’s norm, and to preach the Gospel on all
occasions, when he feels an unction of the Spirit of God and when he feels no
unction. He is to preach when the people are receptive and when they are rejecting
his message. We understand the phrase “out of season” when Paul follows this
phrase by saying that a time is coming when men will not be receptive to God’s
Word (4:3-4). Hughes describes this divine charge so well during the ordination
service of his own son by saying, “My son, understand that the call to preach is not

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a matter of preference or our natural giftedness as we understand it. It is simply a
matter of obedience.” 316 In essence, Paul’s charge to Timothy was a call to
obedience amidst human frailty, amidst the difficulties in life that we all face. Such
a charge reflects God’s exalted view of His Holy Word in that the Gospel is His
divine instrument to bring hope and redemption to a troubled world.

We find an interesting insight into the anointing that comes with such a charge
when we read the story of how Jesus sent His disciples out by twos. In Matthew
10:5-42 Jesus instructed His disciples to preach the Gospel of the Kingdom “as
they go.” He tells them in Matthew 10:19, “But when they deliver you up, take no
thought how or what ye shall speak: for it shall be given you in that same hour
what ye shall speak.” We can see the disciples trying to come up with a sermon or
the words to say before they went out into the villages and highways to preach to
the people. They would have felt the need to prepare a message before leaving.
However, as God’s servants must learn, the Holy Spirit will always be faithful to
inspire us and to anoint us in due season. This is why He had to also tell them in
this discourse not to worry about what to say, for God would give them the very
words to say. The parallel passage in Mark’s Gospel, which places more emphasis
upon the proclamation of the Gospel, reflects the divine inspiration of the Holy
Spirit in this proclamation in Mark 13:11, “But when they shall lead you, and
deliver you up, take no thought beforehand what ye shall speak, neither do ye
premeditate: but whatsoever shall be given you in that hour, that speak ye: for it is
not ye that speak, but the Holy Ghost.” Mark had certainly seen the apostle Peter
preaching under the anointing of the Holy Ghost, and Peter had seen the Lord
Jesus Christ preaching under the anointing, being instant, in season and out of
season. Thus, Paul’s phrase “be instant in season, out of season” means to be
always ready to speak under the inspiration of the Holy Spirit because He will be
there every time to anoint him. Paul was simply telling this young preach from
years of personal experience that God would be faithful to speak through him on
all occasions and with all types of messages. Young Timothy must learn to let the
Holy Spirit lead him on what was needed to be said for each occasion, whether it
was with reproof, rebuke, or exhortation with all longsuffering and doctrine. We
see Jesus Christ in the Gospel speaking these various ways to different people.
Some people He instructed and encouraged because of their good hearts, and some
He rebuked because of the hardness of their hearts, while others He corrected
because of their simple ignorance. Timothy is to trust the Holy Spirit to give him
words to speak in his proclamation, whether he sees immediate results or rejection.
As Yarbrough says, “Timothy’s task is to preach when it is easy and productive
and also when it is not. 317 On all occasions warranted by the Spirit of God and by
his divine calling he is to proclaim the Gospel of Jesus Christ.

316
Hughes and Chapell, 1 & 2 Timothy and Titus, 244.
317
Yarbrough, The Letters to Timothy and Titus, 436, Logos.

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4:2 “reprove, rebuke, exhort” (ἔλεγξον, ἐπιτίμησον, παρακάλεσον). In 2
Timothy 4:2 the apostle Paul tells Timothy to “reprove, rebuke, exhort.” These
duties describe the office of the evangelist, mentioned in verse five of this same
passage. In these duties an evangelist declares God’s Word to the lost and to God’s
Church. This charge reveals that Timothy cannot be a people-pleaser. As an
evangelist of the Gospel, the message would initially reprove/convict men’s hearts
of the need to repent of their sins, whether sinner or backslidden saint. For those
sinners who reject the Gospel, Timothy’s duty is then to rebuke those who will not
hear. However, for those who accept the Gospel, the evangelist is called to exhort
and encourage them in the faith. While serving in his pastoral duties under Paul’s
instructions, Timothy was to show believers their wrong, tell them to stop doing
wrong, and then encourage them for doing what was right. We do not take pleasure
is reproving and rebuking others, but we must not hold back for the sake of the
souls who need such correction in their lives. Our correction may be the only voice
of truth in some’s life. I remember as a young Christian delivering a message to
my boss that the Lord laid upon my heart for him concerning his divorce issues.
After watching his response, I told the Lord that I did not want to disturb him as I
did when giving him this message. The Lord spoke to me and said that he needed
to be disturbed. So it is when we have the responsibility to reprove and rebuke and
exhort.

4:2 “with all patience and instruction” (ἐν πάσῃ μακροθυμίᾳ καὶ διδαχῇ).
Finally, Paul says, “with all patience and instruction.” He is to patiently show them
the right way. This phrase simply says that a person must walk in love with those
to whom one is ministering. Paul has explained to Timothy earlier how to use the
Word of God with longsuffering in 2 Timothy 2:24-26, “And the servant of the
Lord must not strive; but be gentle unto all men, apt to teach, patient, In meekness
instructing those that oppose themselves; if God peradventure will give them
repentance to the acknowledging of the truth; And that they may recover
themselves out of the snare of the devil, who are taken captive by him at his will.”
The proclamation of the Gospel must always be undergirded with the love walk.
His patience and love will occasion opportunities to give teaching and instruction
to some hearers. When their hearts are open, they are able to hear Timothy and
receive his instruction.

4:2 Comments. 2 Timothy 4:2 describes the work of an evangelist, which Timothy
is called to fulfill in this same passage (4:5). This explosive passion and energy in
the proclamation of the Gospel characterizes an evangelist. Paul is telling Timothy
to “stand his ground” in season and out of season, during the good times of
ministry and during the difficult times.

4:3-4 “For there shall be a time when they shall not tolerate sound doctrine,
but according to their own lusts they shall heap up for themselves teachers to
have their ears tickled, and they shall turn from hearing the truth, and they
shall turn towards myths” (ἔσται γὰρ καιρὸς ὅτε τῆς ὑγιαινούσης διδασκαλίας

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οὐκ ἀνέξονται ἀλλὰ κατὰ τὰς ἰδίας ἐπιθυμίας ἑαυτοῖς ἐπισωρεύσουσιν
διδασκάλους κνηθόμενοι τὴν ἀκοὴν καὶ ἀπὸ μὲν τῆς ἀληθείας τὴν ἀκοὴν
ἀποστρέψουσιν, ἐπὶ δὲ τοὺς μύθους ἐκτραπήσονται). “For there shall be a time
when they shall not tolerate sound doctrine”. In 2 Timothy 4:3-4 the apostle Paul
explains to Timothy that difficult times will come during his public ministry as
well as the future life and ministry of the New Testament Church. Paul had given a
similar warning to this group of churches years earlier in Acts 20:29-30, “For I
know this, that after my departing shall grievous wolves enter in among you, not
sparing the flock. Also of your own selves shall men arise, speaking perverse
things, to draw away disciples after them.” From such dissension dominations will
arise within the Church of the Lord Jesus Christ, dividing the body of Christ. Man
will go so far as to form sects outside the foundational doctrines of the deity of
Christ and His virgin birth and call themselves the true Church of Jesus Christ.
Every generation of mankind has those who have rejected the truth of God’s Word
and chosen a lie. Isaiah reveals the depravity in the nation of Israel in Isaiah 30:9-
10, “That this is a rebellious people, lying children, children that will not hear the
law of the Lord: Which say to the seers, See not; and to the prophets, Prophesy not
unto us right things, speak unto us smooth things, prophesy deceits.” Paul
explained this characteristic of depraved humanity in Romans 1:25, “Who changed
the truth of God into a lie, and worshipped and served the creature more than the
Creator, who is blessed for ever. Amen.” These depraved people pursue their own
fleshly passions because they have no moral boundaries. Without such boundaries
of God’s absolute truth, human beings progress into deeper depravity.

Paul uses the phrase “sound doctrine/words” exclusively in the Pastoral Epistles (1
Tim 1:10, Titus 1:9; 2:1, 2 Tim 1:13; 4:3) to exhort these two co-workers to stand
in defense of the Gospel of Jesus Christ without compromise. He had given his life
to establish the Gospel among the Gentiles and he was passionate about keeping
these teachings pure.

“but according to their own lusts they shall heap up for themselves teachers to
have their ears tickled”. Paul chooses the term “teachers” in his charge to Timothy
because those who reject sound doctrine will find someone to teach them. People
love to hear a good message that justifies their lifestyles. They will form doctrines
that correspond to their fleshly lusts. Hughes reflects back upon the public ministry
of Jeremiah the prophet to see that such behavior is characteristic of men, as we
read in Jeremiah 5:31, “The prophets prophesy falsely, and the priests bear rule by
their means; and my people love to have it so: and what will ye do in the end
thereof?” 318 Philosophers deny God’s role in man’s need of redemption. Corrupt
cultures choose deceit and lying to propagate their fleshly indulgences.
Homosexuals reason their wickedness from Scriptures. Covetous peoples reason
with their lusts for earthly gain, etc. Even some churches will grow cold and deny

318
Hughes and Chapell, 1 & 2 Timothy and Titus, 247.

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the power of God, choosing rather to follow traditions of men. In denying those
few who stand boldly to proclaim the full Gospel of Jesus Christ, such people heap
to themselves enough supporting voices to justify their denial of the truth and
pursuit of fleshly lusts.

Since Paul is warning Timothy about false Jewish teachings, it was a term or office
that he clearly understood would fit the Jewish community. For example, in the
Gospels Jesus was often called by the title of a teacher, which is actually the Greek
equivalent of the Hebrew/Aramaic term “rabbi.” We see the office of the teacher
mentioned again in Hebrews 5:12, “For when for the time ye ought to be teachers,
ye have need that one teach you again which be the first principles of the oracles of
God; and are become such as have need of milk, and not of strong meat.” James
3:1, “My brethren, be not many masters, knowing that we shall receive the greater
condemnation.”

“and they shall turn from hearing the truth”. Some people to whom Timothy
preaches will not receive his message, but they will reject the truth. Yarbrough
points out that the prophets of the Old Testament faced much rejection and even
renounced those preaching a false message of peace in the midst of a sinful nation
(Jer 6:14; 8:11, Ezek 13:10, 16, Mic 3:5). He also notes how Jesus acknowledged
this rejection in His public ministry when He said, “He that has ears to hear, let
him hear” (Matt 11:15; 13:9, 43, Mark 4:9, 23; 7:16, Luke 8:8; 14:35). He rebuked
those whose ears will dull of hearing and whose eyes were closed (Matt 13:15,
Mark 8:18) and He blessed those who heard Him (Matt 13:16). 319 The apostle Paul
used this same terminology when rebuking the Jews in Rome in Acts 28:27, “For
the heart of this people is waxed gross, and their ears are dull of hearing, and their
eyes have they closed; lest they should see with their eyes, and hear with their ears,
and understand with their heart, and should be converted, and I should heal them.”
(see also Rom 11:8)

“and they shall turn towards myths”. When man turns from the absolute truth of
God, his heart becomes hardened towards his Creator, and he opens the door for
deception. Within the context of the Pastoral Epistles, the myths or fables
mentioned in 2 Timothy 4:4 would refer to Jewish fables, as mentioned in Titus
1:14, as well as Greco-Roman mythology. For example, the epistles of 1 Timothy
and Titus are full of references that indicate Jewish traditions as well as Greek
philosophies were threatening to take root within the teachings of this church. We
find evidences of Jewish heresies in phrases such as “endless genealogies” (1 Tim
1:4), “desiring to be teacher of the law” (1 Tim 1:7), “there are many unruly and
vain talkers and deceivers, specially they of the circumcision” (Titus 1:10),
“Jewish fables, and commandments of men” (Titus 1:14) and “foolish questions,
and genealogies, and contentions, and strivings about the law” (Titus 3:9). There

319
Yarbrough, The Letters to Timothy and Titus, 439, Logos.

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are references to Greek philosophy and Gnosticism in phrases such as “forbidding
to marry, and commanding to abstain from meats” (1 Tim 4:3) and “avoiding
profane and vain babblings, and oppositions of science falsely so called” (1 Tim
6:20). The apostle Paul was determined to combat these enemies of the Cross, so
decided to keep Timothy at Ephesus to set it in order, both in doctrine and in
practice. We learn from the book of Acts that the city of Ephesus was strategic in
evangelizing Asia Minor. Therefore, Paul was placing Timothy in Ephesus in
order to establish the Church in a key location of the Roman Empire.

Summary. Timothy’s preaching must be dynamic and confrontational at times,

since he is trying to rescue poor souls from sin, and ultimately from eternal
damnation. Again, 2 Timothy 4:2-4 reflects the office and ministry of the
evangelist.

4:5 “But you be self-controlled in every way, bearing hardship patiently, do

the work of an evangelist, fulfill your ministry.” (σὺ δὲ νῆφε ἐν πᾶσιν,
κακοπάθησον, ἔργον ποίησον εὐαγγελιστοῦ, τὴν διακονίαν σου πληροφόρησον) In
2 Timothy 4:5 Paul exhorts Timothy to finish the purpose and plan that God has
given to him. He is exhorted to finish his course as Paul has finished his. Paul then
gives himself as an example of one who has fulfilled his ministry in 4:6-8 as words
of encouragement. This is because the apostle Paul did not tell others to achieve
goals that he himself had not achieved. That is, he never boasted in other men's
labors (2 Cor 10:15).

2 Timothy 4:5 gives us the four conditions to receiving eternal rewards. We must
become serious and sober-minded with the Lord, endure the hardships that come
with a godly lifestyle, accept the divine calling in our lives, and fulfill this calling.
These four conditions develop in our lives in a progressive order. If we follow
them, they will lead us into our calling. If we finish our calling, we will receive a
full reward, and lose nothing for which we have laboured (2 John 1:8).

(1) “But you be self-controlled in every way”. Paul tells Timothy to be self-
controlled or sober-minded in all aspects of his life. Paul has used this word as a
qualification for church leadership in the Pastoral Epistles (1 Tim 3:2, 11, Titus
2:2). In our spiritual journey towards eternal rewards, we must first begin to live
godly and sober lives. When we get serious with God, He gets serious with us.
Timothy must be of sound mind amidst those who are deceived in their minds
because the man of God cannot take dominion upon earth in the kingdom of
darkness in order to establish the kingdom of heaven without a battle. He must be
steady and keep his eyes on the goal of eternal rewards and future judgment. He
must always be aware that the souls of men are eternal and he has a divine
mandate to save these souls from damnation. His charge was given in the presence
of God and the Lord Jesus Christ. Difficulties must not steer him astray and make
him shipwreck as other co-workers have suffered.

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Because Timothy has been charged in 4:1-4 to be bold and confrontational if
needed in turning the hearts of men from damnation, there will be those who will
resist and oppose him. One example is Alexander the coppersmith and his cohort,
an enemy of Paul and his Gospel in the city of Ephesus (Acts 19:33, 1 Tim 1:20, 2
Tim 4:14). Jesus said, “Behold, I send you forth as sheep in the midst of wolves:
be ye therefore wise as serpents, and harmless as doves.” (Matt 10:16) Therefore,
in 2 Timothy 4:5 Paul warned Timothy to be watchful and careful in all matters
because such opposition comes. Such opposition may attempt to cause him to fall
morally, or they may attempt to kill him through violence or food poisoning, or by
simply inflicting hardships upon him in various ways. Having working in the
African mission field for several decades, I have learned to be of sound mind and
self-controlled in my behavior. My adversaries have tried to plant traps for me to
fall morally and ethically. They have tried to infiltrated my work and bring
confusion. It takes prayer and wisdom to walk with a sound mind and avoid these
traps placed by the enemy so that the ministry can continue and grow and prosper
in a city.

(2) “bearing hardship patiently”. Second, Timothy is to endure hardships that

come with the ministry. We must endure the afflictions that come with living a
Godly lifestyle. God will prove us to see if we are serious about our calling, if we
can be counted faithful (1 Tim 1:12). This testing period is necessary because it
produces godly character, as Paul says in Romans 5:3-4, “And not only so: we also
exult in our sufferings, knowing as we do, that suffering produces fortitude;
fortitude, ripeness of character; and ripeness of character, hope” (Weymouth);
Romans 5:3-4, “Not only so, but we also rejoice in our sufferings, because we
know that suffering produces perseverance; perseverance, character, and character,
hope.” (NIV)

(3) “do the work of an evangelist”. Third, Timothy was called and anointed in the
office of an evangelist. As we continue living a godly lifestyle, the Lord will move
us into our particular calling and work, as Paul testifies in 1 Timothy 1:12, “And I
thank Christ Jesus our Lord, who hath enabled me, for that he counted me faithful,
putting me into the ministry;” We must serve within the calling that the Lord has
given to each of us. Paul describes the work of an evangelist in 2 Timothy 4:2,
“Preach the word; be instant in season, out of season; reprove, rebuke, exhort with
all longsuffering and doctrine.”

2 Timothy 4:5 reveals the office and ministry of an evangelist into which Timothy
was called. Paul would not have been so specific about Timothy’s ministerial call
without teaching him the duties of the office of an evangelist. Although this region
of Asia Minor had been evangelized, the office and duties of an evangelist operate
within the Church as well as among lost souls. Scholars dispute whether the word
εὐαγγελιστής can be found prior to the New Testament, so Paul and Luke and
other church leaders may have introduced this word to the Church. This gift as an
evangelist was probably confirmed when Paul and other church elders laid hands

237
upon him and prophesied over him, as stated in 1 Timothy 4:14, “Neglect not the
gift that is in thee, which was given thee by prophecy, with the laying on of the
hands of the presbytery.” 2 Timothy 1:6, “Wherefore I put thee in remembrance
that thou stir up the gift of God, which is in thee by the putting on of my hands.”
The office of the evangelist is mentioned on two other occasions in the New
Testament (Acts 21:8, Eph 4:11). Therefore, it was an established office in the
body of Christ at this time.

(4) “fulfill your ministry”. Fourth, Paul exhorts Timothy to stay with his divine
calling until he completes his destiny for which he was appointed. We must finish
the work that God has called each of us to do within our divine callings. Just as
Paul is about to give himself as an example to Timothy of one who has finished his
course, so must God require of us to fulfill this calling. For example, in 1969 the
Lord told Arthur Blessitt to carry the cross that was on his wall into every nation
on earth by the year 2000. He completed this calling in 1998 by carrying the cross
into Iraq and North Korea.320

The Greek word πληροφορέω means, “to fulfill” (Luke 1:1, 2 Tim 4:5) or
“convince fully” (Rom 4:21; 14:5, 2 Tim 4:17) (BAGD), being used five times in
the New Testament. The apostle Paul is telling Timothy to accomplish in fullness
his divine calling: ASV, “fulfil thy ministry”; NIV, “discharge all the duties of
your ministry”; Rotherham, “thy ministry, completely fulfill.”

Summary. If we meet these four conditions, as Paul did in 2 Timothy 4:6-8, we,
too, will receive a crown of righteousness. God has created each of us to look
different. No one person looks alike. Even identical twins have differences. I know
because I am an identical twin. I believe that one reason God created every one of
us as unique individuals is because this is a type and figure of the fact that God
gives each of us a unique calling and word to do in the Kingdom of God.

If we realize that we can receive a full reward according to 2 John 1:8, it means
that there is a partial reward also. For example, we see in 1 Corinthians 3:11-15
that a believer can go to heaven and receive no rewards, as Paul writes in 1
Corinthians 3:15, “If any man's work shall be burned, he shall suffer loss: but he
himself shall be saved; yet so as by fire.” Therefore, God will reward each believer
based upon the degree that he has fulfilled the ministry and work that God has
ordained for him to do before the foundation of the world. If a believer fulfills his
divine calling, he will receive a full reward. If he never enters into this ministry
before he dies, he will be saved, but he has no reward. If he finds his place in
Christ and partially fulfills this ministry, he will receive a partial reward.

320
Arthur Blessitt, interviewed by Matthew Crouch, Behind the Scenes, on Trinity Broadcasting
Network (Santa Ana, California, 2008), television program.

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 Paul’s Example of Fulfilling His Divine Calling
(2 Timothy 4:6-7)

In 2 Timothy 4:6-7 Paul declares the fulfillment of his office and ministry as an
apostle to the Gentiles. He has already declared his office as a teacher and preacher
of the Gospel of Jesus Christ (1 Tim 2:7, 2 Tim 1:11). Paul now gives himself as
an example of a minister of the Gospel who has fulfilled his ministry as a word of
encouragement to undergird his charge in the previous verses to Timothy to fulfill
his ministry (4:1-5). 321

The Text
6
For I myself now am being poured forth as a drink offering, and the
time of my departure is near. 7I have fought a good fight, I have finished
my course, I have kept the faith.

As his life comes to an end, Paul does not lament or regret his losses. Rather, he
looks up and peers into eternity to see what lies before him. His language is one of
faith and perseverance, of trust in God amidst a lifetime of hardships. In 2 Timothy
4:6-8 Paul sings a song similar to the song of Moses as they looked back to see the
destruction of Pharaoh’s army in the Red Sea and looked forward to reaching the
Promised Land (Exod 15:1-21). In a similar way, Paul faces his present
circumstances (4:6), he rejoices as he looks back to see God’s delivering power
(4:7), and as he looks forward in his hope of an eternal home (4:8).

When reading 2 Timothy 4:6-8 one notices how it rings with a poetic sound. This
is because this passage is structured as Hebrew parallelism in which Paul uses a
distitch in 4:6, tristitch in 4:7, and a tetrastitch in 4:8.

For I am now ready to be offered,

and the time of my departure is at hand.

I have fought a good fight,

I have finished my course,
I have kept the faith.

Henceforth there is laid up for me a crown of righteousness,

which the Lord, the righteous judge, shall give me at that day:
and not to me only,
but unto all them also that love his appearing.

321
Philip Towner says, “In a tone of solemnity, Paul spells out the terms of ministry [4:1-5], and
offers his own experience as a model [4:6-8].” See Towner, The Letters to Timothy and Titus, 595.

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Why would Paul shift from an epistolary form to Hebrew poetry? Perhaps he did
so because poetry is the language of the heart. Paul had been to heaven in visions,
and the thought of going there soon sends a wave of joy through him that
expressed itself in a song here in 4:6-8.

4:6 “For I myself now am being poured forth as a drink offering” (Ἐγὼ γὰρ
ἤδη σπένδομαι). The conjunction γὰρ reaches back in confirmation of Paul’s final
charge to Timothy (2 Tim 4:5) to explain that his imminent departure justified
such strong words. The phrase “for I” (4:6) stands in contrast with “but you” (4:5)
(Mounce), distinguishing their different roles in this spiritual journey. 322

The Greek word σπένδω means, “to offer a drink offering” (BAGD). This word is
used twice in the New Testament in which Paul refers to his life in service to the
Lord as an offering unto the Lord (Phil 2:17, 2 Tim 4:6). He first uses this
symbolism when facing the possibility of death during his first Roman
imprisonment (Phil 2:17). He uses it a second and final time when faced with the
reality of his impending death (2 Tim 4:6). The drink offering was practiced by the
patriarchs (Gen 25:14), and later became a part of the Levitical sacrificial system
(Exod 29:40-41; 30:9, Lev 23:13, 18, 37, Num 15:1-2, 5-10; 28:7, 24). Thus, the
drink offering is discussed in the Pentateuch and mentioned by the Old Testament
prophets as well (Hos 9:4). We read about Jacob making a drink offering unto the
Lord when his name was changed to Israel (Gen 35:14). David poured out a drink
offering unto the Lord to acknowledge that his men had risked their lives to give
him a drink and to thank God for delivering them (2 Sam 23:13-17, 1 Chron
11:18). Such drink offerings were used in pagan rituals as well, noting how blood
offerings were used in pagan worship according to Psalms 16:4, “Their sorrows
shall be multiplied that hasten after another god: their drink offerings of blood will
I not offer, nor take up their names into my lips.” Perhaps the red wine as a drink
offering being poured upon the altar and down its side symbolized the blood
sacrifice of our Lord Jesus Christ.

4:6 “and the time of my departure is near” (καὶ ὁ καιρὸς τῆς ἀναλύσεώς μου
ἐφέστηκεν). Paul uses the Greek word ἀνάλυσις to describe his departure rather
than his death because he is departing to a better place. He is departing from the
earthly realm to the heavenly realm. He uses the verb ἀναλύω (to depart) in a
similar way in Philippians 1:23, “For I am in a strait betwixt two, having a desire
to depart, and to be with Christ; which is far better.” Thus, Paul describes his
departure as something that he looks forward to experiencing. The Roman
government is not determining his destiny, but rather, God is overseeing Paul’s life
and departure, just as Jesus declared to His Father while on the Cross, “Father, into
thy hands I commend my spirit: and having said thus, he gave up the ghost.” (Luke
23:46)

322
Mounce, Pastoral Epistles, 577.

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God gives very faithful saints, though only a few, the time of their departure. In the
Scriptures several men of God knew their day of departure besides Paul: Moses
knew his time in Numbers 27:12-14, “And the LORD said unto Moses, Get thee
up into this mount Abarim, and see the land which I have given unto the children
of Israel. And when thou hast seen it, thou also shalt be gathered unto thy people,
as Aaron thy brother was gathered. For ye rebelled against my commandment in
the desert of Zin, in the strife of the congregation, to sanctify me at the water
before their eyes: that is the water of Meribah in Kadesh in the wilderness of Zin.”
Numbers 31:2, “Avenge the children of Israel of the Midianites: afterward shalt
thou be gathered unto thy people.”

Aaron knew his time in Numbers 33:38, “And Aaron the priest went up into mount
Hor at the commandment of the LORD, and died there, in the fortieth year after
the children of Israel were come out of the land of Egypt, in the first day of the
fifth month.” Hezekiah knew his time in Isaiah 38:5, “Go, and say to Hezekiah,
Thus saith the LORD, the God of David thy father, I have heard thy prayer, I have
seen thy tears: behold, I will add unto thy days fifteen years.” Peter knew his time
in 2 Peter 1:14, “Knowing that shortly I must put off this my tabernacle, even as
our Lord Jesus Christ hath shewed me.”

4:7 “I have fought a good fight” (τὸν καλὸν ἀγῶνα ἠγώνισμαι). Paul follows the
revelation to Timothy of his departure with a note of victory. He has lived what he
preached, and he has fulfilled the charge that he is now giving to Timothy. He tells
Timothy that he has fought a good fight, a statement that echoes 1 Timothy
1:18, “that thou by them mightest war a good warfare,” 1 Timothy 6:12, “Fight the
good fight of faith,” and 2 Timothy 2:3, “Thou therefore endure hardness, as a
good soldier of Jesus Christ.” The statement “I have fought a good fight” is not
arrogance or self-boasting; rather, Paul realizes that he has allowed the Lord to
teach him to be an overcomer in this life. A man of God knows when God gives
him a victory in an area of his Christian life. There is no doubt in the walk of faith.
How did Paul fight? He had to overcome his carnal flesh in order to lead others
down the path of Christ. He was able to do this because of Christ in him, as the
apostle John said in 1 John 4:4, “Ye are of God, little children, and have overcome
them: because greater is he that is in you, than he that is in the world.” Also, he
was a prayer warrior. He learned to fight spiritual warfare on his knees. Third, he
stood against much opposition as he proclaimed the Gospel in the synagogues and
pagan cities.

What was Paul trying to achieve in this fight? He was labouring and struggling to
bring each believer to their fullness in Christ Jesus so that they could walk in the
place that God called them to walk and receive eternal life. Note where Paul uses
this same Greek word αγών in Colossians 1:27-2:2 when discussing his efforts to
bring every believer into their fullness, which says, “To whom God would make
known what is the riches of the glory of this mystery among the Gentiles; which is

241
Christ in you, the hope of glory: Whom we preach, warning every man, and
teaching every man in all wisdom; that we may present every man perfect in Christ
Jesus: Whereunto I also labour, striving according to his working, which worketh
in me mightily. For I would that ye knew what great conflict I have for you, and
for them at Laodicea, and for as many as have not seen my face in the flesh; That
their hearts might be comforted, being knit together in love, and unto all riches of
the full assurance of understanding, to the acknowledgement of the mystery of
God, and of the Father, and of Christ;

Paul makes another reference to his labours to present every believer perfect in
Christ in 2 Corinthians 11:2, “For I am jealous over you with godly jealousy: for I
have espoused you to one husband, that I may present you as a chaste virgin to
Christ.” He fought spiritual warfare in this struggle for God’s people to be
delivered from the dominion of darkness and walk as children of light, which Paul
describes in Ephesians 6:12-18 as spiritual warfare against demonic spirits. Paul
mentions spiritual warfare again in 2 Corinthians 10:4-6, “(For the weapons of our
warfare are not carnal, but mighty through God to the pulling down of strong
holds;) Casting down imaginations, and every high thing that exalteth itself against
the knowledge of God, and bringing into captivity every thought to the obedience
of Christ; And having in a readiness to revenge all disobedience, when your
obedience is fulfilled.”

Illustration. Anyone who has finished his course has fought such spiritual battles.
In his book Hello World: A Personal Letter to the Body of Christ, Paul Crouch
describes some of the major battles he faced during his spiritual journey as founder
of Trinity Broadcasting Network. 323

4:7 “I have finished my course” (τὸν δρόμον τετέλεκα). The Greek word δρόμος
literally means, “a movement on a path from one point to another,” and
figuratively it means “a course of life, or a mission.” (BAGD) Being used three
times in the New Testament (Acts 13:25; 20:24, 2 Tim 4:7), the word describes the
four-fold phase of God’s plan for each man’s spiritual journey described in
Romans 8:29-30. The phrase “I have finished my course” is synonymous with the
phrase that Paul has just used in 4:5, where he exhorts Timothy to “make full proof
of thy ministry,” which means to fulfill his ministry or finish his course. Paul
mentions his race in Acts 20:24, “But none of these things move me, neither count
I my life dear unto myself, so that I might finish my course with joy, and the
ministry, which I have received of the Lord Jesus, to testify the gospel of the grace
of God.” Benny Hinn said, “You cannot finish your ministry until you are finished
with your life.” 324 In other words, unless you die to your desires, you cannot fulfill
323
Paul F. Crouch, Sr., Hello World: A Personal Letter to the Body of Christ (Nashville,
Tennessee: Thomas Nelson, Inc., 2003).
324
Benny Hinn, This is Your Day (Irving, Texas), on Trinity Broadcasting Network (Santa Ana,
California, 26 January 2001), television program.

242
God's desires and plan for your life. We all have a race that the Lord wants to give
us.

A course is like in a race. Many people start out in a road race, such as a marathon,
but not all finish. Paul uses this analogy in 1 Corinthians 9:24-27, “Know ye not
that they which run in a race run all, but one receiveth the prize? So run, that ye
may obtain. And every man that striveth for the mastery is temperate in all things.
Now they do it to obtain a corruptible crown; but we an incorruptible. I therefore
so run, not as uncertainly; so fight I, not as one that beateth the air: But I keep
under my body, and bring it into subjection: lest that by any means, when I have
preached to others, I myself should be a castaway.” God has given us all a course,
or a task to complete in our lives. Our names are written in the Lamb's Book of
Life. Talents have been distributed as God wills to each of us. One day we will
have to give an account of our lives.

God has a plan for every human being that will serve Him, a plan that is greater
than we can ever imagine for ourselves. Paul states this fact in 2 Timothy 1:9,
“Who hath saved us, and called us with an holy calling, not according to our
works, but according to his own purpose and grace, which was given us in Christ
Jesus before the world began.” The Lord once spoke to Benny Hinn and said, “Do
not ruin your destiny!” 325 God has ordained a plan, or destiny, for each of us.
Many people never fulfill their ministry. For example, Paul tells Archippus to
fulfill him ministry in Colossians 4:17, “And say to Archippus, Take heed to the
ministry which thou hast received in the Lord, that thou fulfil it.” Paul also tells
young Timothy the same in 2 Timothy 4:5, “But watch thou in all things, endure
afflictions, do the work of an evangelist, make full proof of thy ministry.”

In Romans 8:29-30 Paul describes the four-fold phase of God’s plan for each
believer’s spiritual journey as predestination-calling-justification-glorification. In
its expanded form, this eight-fold spiritual journey for every believer is
predestination-calling-regeneration-indoctrination-divine service-perseverance
amidst persecutions-perseverance amidst offences and false doctrines-glorification.
Paul finished his course because he completed these phases of his spiritual
journey. He was predestined as every man in the Creation Story. He was called
through his Jewish birth lineage of Benjamin in that he heard God’s Word as a
child. He was regenerated on the Damascus Road. H was commissioned into
divine service for his first missionary journey. He persevered against persecutions
from the Greeks and offences from the Judaizers. Paul completed his course by
fulfilling those prophecies that went before him. Specifically, he was called to
stand before kings, preach to the Gentiles and to the children of Israel (Acts 9:15,
Rom 11:13, 1 Tim 2:7, 2 Tim 1:11): Acts 9:15, “But the Lord said unto him, Go

325
Benny Hinn, This is Your Day (Irving, Texas), on Trinity Broadcasting Network (Santa Ana,
California), television program.

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thy way: for he is a chosen vessel unto me, to bear my name before the Gentiles,
and kings, and the children of Israel:” Romans 11:13, “For I speak to you Gentiles,
inasmuch as I am the apostle of the Gentiles, I magnify mine office:” 1 Timothy
2:7, “Whereunto I am ordained a preacher, and an apostle, (I speak the truth in
Christ, and lie not;) a teacher of the Gentiles in faith and verity.” 2 Timothy 1:11,
“Whereunto I am appointed a preacher, and an apostle, and a teacher of the
Gentiles.”

Paul believed that in order to finish his course, he had to preach the Gospel to the
Gentile world in fulfillment of the prophecy of Ananias (Acts 9:15). He was able
to proclaim the Gospel in all the major cities of the Roman world where the other
apostles had not reached. He knew that by starting a church in these major cities
the message of Jesus Christ would spread to the surrounding cities under their
influence. Paul even stood before the king of the Gentiles, the Roman Emperor. In
this, he could say that he had finished his course.

In completing this accomplishment of preaching to the Roman Emperor and court,

Paul believed that he would further the Gospel of Jesus Christ with maximum
impact. This accomplishment would affect the imperial court itself, the most
powerful group of people in the world, as Paul mentions in Philippians 1:12-14,
“But I would ye should understand, brethren, that the things which happened unto
me have fallen out rather unto the furtherance of the gospel; So that my bonds in
Christ are manifest in all the palace, and in all other places; And many of the
brethren in the Lord, waxing confident by my bonds, are much more bold to speak
the word without fear.”

However, reaching Rome was not without a great cost to Paul, for it eventually
cost him his life. In Acts 20:24, we see that Paul was returning from his third
missionary journey. On his way back to Jerusalem, he was told in every church
that bonds and afflictions were waiting for him if he went to Jerusalem. Paul now
had to make a choice. He knew that if he visited Jerusalem, he would be bound and
imprisoned. He knew that it meant possible death. Therefore he says that he does
not count his life dear (Acts 20:24). He also knew that he must preach the Gospel
in Rome, as we see in Acts 19:21, “After these things were ended, Paul purposed
in the spirit, when he had passed through Macedonia and Achaia, to go to
Jerusalem, saying, After I have been there, I must also see Rome.” It was God's
will for Paul to go to Rome, as we see in Acts 23:11, “And the night following the
Lord stood by him, and said, Be of good cheer, Paul: for as thou hast testified of
me in Jerusalem, so must thou bear witness also at Rome.” Yet, the Holy Spirit
was warning Paul of its consequences, which was certain death. Here, Paul makes
a choice, to finish the work that God's has called him to, resulting in death, or to
save his own life, yet never reach Rome. In Paul's visit to Rome, he increased the
influence of his ministry, but it cost him his life.

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The Lord allowed Paul to make the choice. Paul chose God's will above his own
will. Paul had to make a choice many times in his life. When he was taken captive
a Caesarea shortly after leaving the Ephesians, he made a choice to face death for
an opportunity to preach the Gospel before Caesar (Acts 25:11-12). This was the
culmination of his ministry. He had finished his course.

Illustrations. We can find other examples of God’s servants finishing their divine
callings. For example, Jesus finished His course, as He declares in John 17:4, “I
have glorified thee on the earth: I have finished the work which thou gavest me to
do.” John the Baptist finished his course as Paul says in Acts 13:25, “And as John
fulfilled his course, he said, Whom think ye that I am? I am not he. But, behold,
there cometh one after me, whose shoes of his feet I am not worthy to loose.” Paul
finished his course, as we see in Acts 20:24, “But none of these things move me,
neither count I my life dear unto myself, so that I might finish my course with joy,
and the ministry, which I have received of the Lord Jesus, to testify the gospel of
the grace of God.” In contrast, Demas did not finish his course, as Paul mentions in
2 Timothy 4:10, “For Demas hath forsaken me, having loved this present world,
and is departed unto Thessalonica; Crescens to Galatia, Titus unto Dalmatia.”

4:7 “I have kept the faith” (τὴν πίστιν τετήρηκα). The apostle Paul never quit on
God and the calling in his life as an apostle to the Gentiles. The fact that he kept
the faith means that he could have denied his faith and walked away from his
divine calling. This statement contradicts the teaching of “once saved, always
saved.” Although a believer cannot lose his salvation, he can renounce it willfully
and go to hell.

4:7 Comments. Rick Shelton teaches that Paul’s three statements in 2 Timothy 4:7
refer to three different aspects of Paul’s life and ministry. He says that the first
phrase “I have fought a good fight” is a reference to Paul’s personal struggle to
stay pure, righteous and clean on a daily basis before God in the midst of a wicked
world while living in a sin-corrupted body. Paul’s comments in Romans 7:14-25
serve as a description of this personal daily struggle. The second statement “I have
finished my course” refers to the fact that Paul finished the calling and work that
God gave him to do on this earth. The third statement “I have kept the faith” is a
reference to the fact that Paul had persevered in the midst of trials and difficulties.
He did not give up his faith in God nor his commitment to serve Him. These three
statements serve as Paul’s three-fold message to young Timothy in this second
epistle. 326

326
Rick Shelton, “Sermon,” Joyce Meyer Ministries Minister’s Conference, St. Louis, Missouri.

245
 Paul Bases His Charge to Timothy on Eternal Rewards
(2 Timothy 4:8)

In 2 Timothy 4:8 Paul bases his charge to Timothy on eternal rewards that the
Righteous Judge will give to His faithful servants.

The Text
8
Finally, the crown of righteousness is reserved for me, which the
Lord, the Righteous Judge, shall give to me in that day, and not me alone,
but also to all who love his appearing.

4:8 “Finally, the crown of righteousness is reserved for me” (λοιπὸν ἀπόκειταί
μοι ὁ τῆς δικαιοσύνης στέφανος). The apostle Paul uses the phrase “τὸ λοιπόν” or
simply “λοιπόν” (finally) in several of his epistles when introducing a new topic
(Phil 3:1; 4:8, 1 Thess 4:1, 2 Thess 3:1, 2 Tim 4:8) or concluding an epistle (2 Cor
13:11). The Greek word λοιπον can “something remaining” (Strong), and in 2
Timothy 4:8 it carries the idea of “in the future” (BAGD). Paul's ministry being
finished, he now accepts the consequences for what he has done and he prepares to
receive eternal rewards in the name of the Lord Jesus. There remains yet one more
phase to his spiritual journey, which is the glorification of the saints.

2 Timothy 4:8 reveals that our eternal rewards in heaven are based upon how much
we complete the course to which God has called us, and not our own good works.
This means that we will not receive rewards for living selfishly in this life. The
apostle Paul has finished his course, and he is ready to receive a crown of
righteousness. We also must follow the path that God has called us to and attempt
to finish this course, as Paul did in his life.

The word Paul uses for crown is στέφανος, a word that he has used in his epistle to
the Corinthians to describe a victor’s crown or wreath in athletic events (1 Cor
9:25). The Greek word στέφανος generally refers to a victor's crown, while the
Greek word for a king's crown is διάδημα. However, the word στέφανος can be
used to describe a royal crown as well. For example, the Evangelists used this
word to describe the crown of thorns placed upon the head of our Saviour to mock
Him during His trial (Matt 27:29, Mark 15:17, John 19:2, 5). Paul uses this word
twice in his epistles figuratively to describe souls of those who have been saved
under his apostolic ministry (Phil 4:1, 1 Thess 2:19). This figurative use suggests
that the believer’s heavenly crown will be adorned based upon his efforts in the
service of the Lord Jesus Christ. Four New Testament authors refer to an eternal
crown as the believer’s reward. Paul calls it a “crown of righteousness” (2 Tim
4:8); James and John call it a “crown of life” (Jas 1:12, Rev 2:10); and Peter calls
it a “crown of glory” (1 Pet 5:4). The use of the word στέφανος “crown” in James
1:12 implies that there is a battle that must be fought and a victory that must be
won. The battle is overcoming earthly lusts and sins and doing God’s Word, which

246
leads to victory in every area of our lives. The Lord will honor His children in
heaven with a crown that reflects their earthly service to their King and Lord Jesus
Christ. The twenty four elders around the throne of God wore crowns (Rev 4:4,
10). Jesus Himself will wear a crown at His Second Coming (Rev 14:14; 19:12).

4:8 “which the Lord, the Righteous Judge shall give me in that day” (ὃν
ἀποδώσει μοι ὁ κύριος ἐν ἐκείνῃ τῇ ἡμέρᾳ, ὁ δίκαιος κριτής). In 2 Timothy 4:8 the
apostle Paul gives the Lord Jesus Christ recognition of the office that He will
fulfill on the Day of Judgment, when He will judge all men with righteous
judgment. He has issued his final charge to Timothy in this same passage with
eternal judgment as its basis, saying, “I charge thee therefore before God, and the
Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his
kingdom.” (2 Tim 4:1) Because Christ’s judgement will bring damnation to those
who have rejected Him and eternal rewards to those who have faithfully followed
Him, His righteousness must be recognized as perfect in every way. Paul’s rewards
are the result of his accomplishments in 2 Timothy 4:7, “I have fought a good
fight, I have finished my course, I have kept the faith.” Jesus promised eternal
rewards for the faithful in Matthew 6:20, “But lay up for yourselves treasures in
heaven, where neither moth nor rust doth corrupt, and where thieves do not break
through nor steal.” The author of Hebrews writes, “For God is not unrighteous to
forget your work and labour of love, which ye have shewed toward his name, in
that ye have ministered to the saints, and do minister.” (Heb 6:10) In His perfect
righteousness, God the Father has committed all judgment of men to His Son, the
Lord Jesus Christ (John 5:22, 27). Thus, His judgment of heavenly rewards and
eternal damnation will be executed to perfection.

4:8 “and not me alone, but also to all who love his appearing” (οὐ μόνον δὲ
ἐμοὶ ἀλλὰ καὶ πᾶσι τοῖς ἠγαπηκόσι τὴν ἐπιφάνειαν αὐτοῦ). This statement in 2
Timothy 4:8 says that a crown of righteousness is reserved for those who are
anticipating and longing for His appearing, a teaching reflected in other Pauline
epistles (1 Cor 3:10-15, 2 Thess 1:5-10). This phrase does not say that a crown of
righteousness is reserved for every believer, or else the phrase would have read,
“but unto all them that believe.” Rather, each believer must meet a condition in
order to receive a crown of righteousness. They must be living their lives as those
who love their master. They must be endeavouring to fulfill their individual
callings. Therefore, within the context of this passage, “righteousness” is defined
by obedience.

Those who are “loving His appearing” are Christians who have taken God’s Word
as their supreme authority. They are the ones who are diligently serving Him, in
their local church, at home, and in their social lives. They are not the carefree
Christians who are wandering about with interests in this world’s goods and
entertainment. This distinction between those Christians who are looking for His
appearing and those who are not coincides with the message of the Parable of Ten
Virgins (Matt 25:1-13) in which ten virgins partook of the wedding and ten were

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cast out. As God’s children, we must make daily efforts to sanctify our lives for
the Second Coming. Those who are “awaiting the blessed home and His
appearing” are Christians who have taken God’s Word as their supreme authority.
They are the ones who are diligently serving Him, in their local church, at home,
and in their social lives. They are not the carefree Christians who are wandering
about with interests in this world’s goods and entertainment. This distinction
between those Christians who are looking for His appearing and those who are not
coincides with the message of the Parable of Ten Virgins (Matt 25:1-13) in which
ten virgins partook of the wedding and ten were cast out. As God’s children, we
must make daily efforts to sanctify our lives for the Second Coming. We read of
Simeon who was looking for Christ’s appearing in Luke 2:25, “And, behold, there
was a man in Jerusalem, whose name was Simeon; and the same man was just and
devout, waiting for the consolation of Israel: and the Holy Ghost was upon him.”
The prophetess Anna was also looking for His appearing in Luke 2:38, “And she
coming in that instant gave thanks likewise unto the Lord, and spake of him to all
them that looked for redemption in Jerusalem.” Those who sanctify their lives in
hope of His appearing mentioned by Paul in 1 Corinthians 1:7, “So that ye come
behind in no gift; waiting for the coming of our Lord Jesus Christ.” Philippians
3:20, “For our conversation is in heaven; from whence also we look for the
Saviour, the Lord Jesus Christ.” Titus 2:12-13, “Teaching us that, denying
ungodliness and worldly lusts, we should live soberly, righteously, and godly, in
this present world; Looking for that blessed hope, and the glorious appearing of the
great God and our Saviour Jesus Christ.” Hebrews 9:28, “So Christ was once
offered to bear the sins of many; and unto them that look for him shall he appear
the second time without sin unto salvation.” The apostle Peter speaks those who
prepare their lives for His coming in 2 Peter 3:12-14, “Looking for and hasting
unto the coming of the day of God. . . . Nevertheless we, according to his promise,
look for new heavens and a new earth, wherein dwelleth righteousness. . .
. Wherefore, beloved, seeing that ye look for such things, be diligent that ye may
be found of him in peace, without spot, and blameless.” Those who sanctify their
lives are the ones who are looking for the Second Coming. According to the
Parable of Ten Virgins, the other Christians will miss this event.

Closing Remarks
(2 Timothy 4:9-22)

2 Timothy 4:9-22 records Paul’s closing remarks to this epistle. In this passage, the
apostle Paul delegates ministry duties to young Timothy, who is facing opposition
to his leadership and congregation. Therefore, Paul gives him a strong assurance
that the Lord would watch over him. In this passage, he discusses his travel plans
(4:9-13), a warning about Timothy’s opponents (4:14-18), and his final greetings
(4:19-22). These are the last recorded words of the apostle Paul, written to his
close friend and faithful coworker Timothy.

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 Central Ideas. Here are proposed statements expressing the central ideas of 2
Timothy 4:9-22 emphasizing divine service, namely, the primary duties of the
New Testament evangelist in the equipping of the saints for the work of the
ministry:

Exegetical Idea – The apostle Paul delegated ministry duties to Timothy

amidst opposition with the assurance that the Lord would watch over him.

Theological Idea – Because the apostle Paul delegated ministry duties to

Timothy amidst opposition with the assurance that the Lord would watch
over him, God the Father has delegated duties to His servants amidst
opposition with the assurance that He would watch over them.

Homiletical Idea – Because God the Father has delegated duties to His
servants amidst opposition with the assurance that He would watch over
them, we are charged to serve the Lord amidst opposition with the
assurance that the Lord will watch over us.

Here is a proposed outline:

a) Paul’s Travel Plans 4:9-13

b) Paul’s Warning to Timothy of His Opponents 4:14-18
c) Final Greetings and Blessing 4:19-22

Paul’s Travel Plans

(2 Timothy 4:9-13)

2 Timothy 4:9-13 records Paul’s plans to hand over his work to faithful workers.
He calls three men to his side prior to his execution at the hands of a Roman court,
Luke, Timothy, and John Mark. In these verses, he has dispatched other team
members to key locations to oversee his work. He also asks Timothy to bring the
books and parchments, which were probably Paul’s notes and writings, as well as
his “library” of resources, perhaps a number of scrolls of the Old Testament. As
Luke, Timothy, and Mark met with Paul prior to his execution, we can assume that
he handed over his ministry to these three faithful servants of the Lord. Just as
Jesus spent his final moments in the Garden of Gethsemane with His inner circle
of three, Peter, James, and John, so does Paul call three faithful men his close to
his side during his last days. Luke would have witnessed this transition of
leadership and used Paul’s notes to write his Luke-Acts as a source of reliable
information about the life of Jesus Christ, the early apostles, and the ministry of
Paul. John Mark wrote the Gospel of Mark using the apostle Peter’s testimony.
Timothy probably oversaw the churches of Asia Minor until the apostle John
arrived to join him in this work, but we have no clear record of this order of
events. The early Church fathers tell us the names of the earliest bishops that were
appointed to some of the churches planted by the great apostle. However, it seems

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Luke, John Mark, and Timothy played the leading role of carrying the apostle
Paul’s vision as an apostle to the Gentile.

The Text
9
Come to me as quickly as possible. 10For Demas has abandoned me,
having loved this world and he has gone to Thessalonica, Crescens to
Galatia, Titus to Dalmatia. 11Luke only is with me. Get Mark and bring
him with you, for he is beneficial to me in ministry. 12And I have sent
Tychicus to Ephesus. 13When you come, bring the cloak that I left with
Carpus in Troas, and the scrolls, but especially the parchments.

4:9 “Come to me as quickly as possible” (Σπούδασον ἐλθεῖν πρός με ταχέως).

Paul expresses his desire to see Timothy in the opening statements of this epistle,
saying, “Greatly desiring to see you.” (1:4) This desire moved him later to request
that he make all effort to come see him in the closing passage of this epistle,
saying, “Come to me as quickly as possible.” (2 Tim 4:9). Chrysostom asks the
question of why Paul would call Timothy away from such an important work in
Ephesus to visit him in Rome. He concludes that Paul wanted to see his beloved
son in the faith one last time before his departure from this world. 327 In the final
statement of this epistle, Paul asks him to come before winter (4:21). Since Luke
was there in Rome to minister to Paul (4:11), the urgency of this request suggests
that Paul felt his life on earth would not continue past the coming winter months.
However, Gill suggests that this requested visit consisted of business more than
fellowship. 328 Paul was most likely preparing for his departure and organizing the
handing over of his work to his most faith men.

4:10 “For Demas has abandoned me, having loved this world and he has gone
to Thessalonica, Crescens to Galatia, Titus to Dalmatia” (Δημᾶς γάρ με
ἐγκατέλιπεν ἀγαπήσας τὸν νῦν αἰῶνα καὶ ἐπορεύθη εἰς Θεσσαλονίκην, Κρήσκης
εἰς Γαλατίαν, Τίτος εἰς Δαλματίαν). “For Demas has abandoned me, having loved
this world and he has gone to Thessalonica”. Having told Timothy twice in these
closing remarks to urgently come to him, he now gives the reason for his plea in
4:10-13, explaining that Luke alone is with him, while all other team members
have been deployed to critical area of ministry, with Demas having abandoned his
duties at a critical time in Paul’s ministry. Thus, we see in these verses the
importance of training leaders and raising up a successor for those great men who
have established great works upon earth.

327
Chrysostom, Homilies on Galatians, Ephesians, Philippians, Colossians, Thessalonians,
Timothy, Titus, and Philemon, 513, Logos.
328
Gill, “The Second Epistle of Paul the Apostle to Timothy,” 342, Logos.

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In 2 Timothy 4:5 Paul exhorted young Timothy to finish his course. In 4:6-8 Paul
then used himself as an example of one who has fulfilled his divine calling. Now
in 4:10 Paul gives Timothy a contrasting example of Demas as one who has
chosen to pursue the things of this world rather than to endure hardships for
Christ’s sake. Bishop James warns believers against such affections in James 4:4,
“Ye adulterers and adulteresses, know ye not that the friendship of the world is
enmity with God? whosoever therefore will be a friend of the world is the enemy
of God.” With these words, Timothy sees a person named Demas who has failed in
his calling, choosing a life of ease rather than pain. Demas had travelled with Paul
for a time, receiving recognition for his labours in two of his epistles (Col 4:14,
Phile 1:24). There may have been an epistle to Demas in the New Testament had
this man not forsaken Paul for the pleasures of this world. Such an abandonment
may have seemed innocent on the surface, but the motive of the heart of this man
was wrong. Chrysostom assumes that Thessalonica was the home of Demas, but
we have no way to verify this claim. 329

However, John Calvin is not so critical of Demas, suggesting that he did not deny
his faith in Christ, but that he departed for Thessalonica at an inconvenient time for
Paul. While Demas did not want to face the difficulties incurred by standing with
the apostle during his trial. 330 Paul was disappointed with Demas, but we must
consider the demands that the apostle placed upon himself in his race to finish his
course. Others who worked with him would not have pushed themselves as hard,
and would have taken an easier course, as did Demas. How often have ministry
leaders praised those working with them, only to be disappointed in later years by
some of them who fail Christ and their divine callings.

“Crescens to Galatia”. Paul mentions a co-worker named Crescens only once in

his epistles, whom he sends to the churches of Galatia (2 Tim 4:10). However,
Eusebius (A.D. 260-340) tells us that Crescens was sent to Gaul. 331 Ancient
historians as well as the early Church fathers commenting on this verse such as
Theodore of Mopsuestia tell us that the Gauls settled in the region of Galatia, so it
was known by the name Gaul as well. 332 Thus, we can see that it is possible for the
terms “Gaul” and “Galatia” to refer to the same group of people in ancient history,
so that there need be no contradiction in Eusebius' statement with the Holy
Scriptures. The Apostolic Constitutions, a collection of ecclesiastical law that is
believed to have been compiled during the latter half of the fourth century, gives

329
Chrysostom, Homilies on Galatians, Ephesians, Philippians, Colossians, Thessalonians,
Timothy, Titus, and Philemon, 513.
330
Calvin, Commentaries on the Epistles to Timothy, Titus, and Philemon, 264-265.
331
Eusebius writes, “As to the rest of his followers, Paul testifies that Crescens was sent to Gaul;”
(Ecclesiastical History 3.4.9) (NPNF 2.1)
332
Gorday, 1-2 Timothy, 277.

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us a list of the earliest bishops. This ancient document states that there was a man
by the name of “Crescens” who became the bishop of the churches in Galatia. 333
There is little doubt that Paul is referring to the same individual in 2 Timothy 4:10
who worked with the churches that they had planted in the region of Galatia. 334

“Titus to Dalmatia”. Titus was a Gentile convert (Gal 2:3), and probably a Greek
from Antioch because he was one of Paul’s earliest travelling companions along
with Barnabas (Gal 2:1). Chrysostom believes he is identified by the name of
Justus in Acts 18:7, whose house Paul entered after being driving from the
synagogue in Corinth (Homilies on the Epistle of Titus, Homily 1) (NPNF 1:13).
However, this is not possible since Titus accompanied Paul and Barnabas to the
first Jerusalem council earlier in Acts 15:1-35 (Gal 2:1), and Paul does not meet
Justus until his second missionary journey. Although Luke does not mention his
name in the book of Acts, Paul refers to him in three of his epistles (2 Corinthians,
Galatians, 2 Timothy). The apostle mentions Titus throughout his second epistle to
the Corinthians, praising him for his heart of devotion and love towards the saints
(2 Cor 8:16-17). He travelled extensively with Paul, being sent to receive the
collection from the saints in Corinth (2 Cor 8:6) and later placed over the churches
in Crete (Titus 1:4-5).

Dalmatia was a mountainous region located on the eastern coast of the Adriatic
Sea in the southwestern part of the Roman province of Illyricum, and made up of a
number of cities. This region is known today as Croatia. Paul and his co-workers
did extensive evangelism in this region, as we read in Romans 15:19, “Through
mighty signs and wonders, by the power of the Spirit of God; so that from
Jerusalem, and round about unto Illyricum, I have fully preached the gospel of
Christ.” Therefore, Paul sent Titus to Dalmatia to oversee the work they had
established in this region of Illyricum.

4:11 “Luke only is with me. Get Mark and bring him with you, for he is
beneficial to me in ministry” (Λουκᾶς ἐστιν μόνος μετʼ ἐμοῦ. Μᾶρκον ἀναλαβὼν
ἄγε μετὰ σεαυτοῦ, ἔστιν γάρ μοι εὔχρηστος εἰς διακονίαν). “Luke only is with
me”. Paul explains that Luke is the only remaining member of his inner circle that
has remained with him. We understand this because Paul sends greetings from
members of the church in Rome to Timothy (2 Tim 4:21). Luke, the beloved
physician and companion of Paul, penned more of the New Testament than did any
other writer. If he were a Gentile, and some scholars believe he was Jewish, he is

333
Mounce cites historical tradition that an individual named Crescens did in fact travel north of
Rome and into Gaul, founding “the churches in Vienne and Mayence near Lyons (Acta Sanctorum,
June 27; Menologion, May 30), and became the bishop of Chalcedon (Chronicon Pasch. 2.121).” See
Mounce, Pastoral Epistles, 590.
334
The Apostolic Constitution says, “Now concerning those bishops which have been ordained in
our lifetime, we let you know that they are these . . . Of the churches of Galatia, Crescens.”
(Constitutions of the Holy Apostles 7.4.46) (ANF 7)

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perhaps the only Gentile chosen by God to write a book in the Holy Bible, with the
understanding that the other sixty-four books were authored by Jews. He wrote the
best Greek of any New Testament writer and he is considered the first church
historian, because of the manner in which he organized his writings of Luke-Acts.

The name Luke (or Lucas) is mentioned only three times in the New Testament.
His Gentile name is spelled the same in all three passages, although the KJV
translates it as “Lucas” in one of those passages. It is possible that his name is a
contraction of “Lucilius” or “Lucanus.” In fact, the name “Lucanus” has been
found among ancient inscriptions. These abbreviations in names were not
uncommon, as we can see in other names, such as Annas from Ananus, Apollos
from Apollonius, Artemas from Artemidorus, Demas from Demetrius, etc.

According to Colossians 4:14, Luke was a physician, who was much loved by
Paul. We also know that Luke traveled with Paul on his missionary journeys as a
fellowlabourer with others (2 Tim 4:11, Phlm 1:24). The context of Colossians
4:10-11 indicates that Luke was a Gentile, since Paul lists here all of his Jewish
friends “of the circumcision” in Colossians 4:10-11 before making a reference to
his Gentile friends in Colossians 4:12-17, of which Luke is mentioned in
Colossians 4:14 with other Gentiles. Scholars do not think that Lucius of Cyrene
(Acts 13:1) is the same as Luke the physician; however, some scholars identify
Luke the physician with Lucius in Romans 16:21. This is all of the evidence we
have within the Scriptures concerning Luke the physician.

In light of the testimony of the early Church fathers, it is very possible that Luke
was converted in the church at Antioch, and where he first met Paul. In addition,
the skill in which Luke wrote his work using pure Greek suggests that he was of
Greek origin. Yet, his familiarity with Jewish customs and his use of Hebrew
phraseology in his writings reveals his closeness to the Jewish religion. Therefore,
many scholars suggest that Luke was a Jewish proselyte before becoming a
Christian.

Luke was with Paul during his first Roman imprisonment (Col 4:14, Phlm 1:24)
and now during his second and final Roman imprisonment (2 Tim 4:11). He had
travelled extensively with Paul, as we see in the book of Acts. We have no record
of him being sent out to the churches to teach and minister. Perhaps as Paul’s
physician, his calling was to take care of the apostle’s physical needs. With all
other co-workers sent out by Paul at this time, only Luke was the only team
member to remain with him in these final hours of his life. However, we know
from 4:21 that members of the church in Rome were able to visit Paul as this time.
Shortly with the arrival of Timothy and John Mark, these three faithful men
probably stood with Paul during his execution and departure from this world.

“Get Mark and bring him with you, for he is beneficial to me in ministry”. John
Mark was the author of the Gospel of Mark. The mother of Mark was named

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Mary, which we see in Acts 12:11-12, “And when Peter was come to himself, he
said, Now I know of a surety, that the Lord hath sent his angel, and hath delivered
me out of the hand of Herod, and from all the expectation of the people of the
Jews. And when he had considered the thing, he came to the house of Mary the
mother of John, whose surname was Mark; where many were gathered together
praying.” It is very likely that his mother was wealthy, since she allowed the
believers to congregate in her house. Mark was either the biological or the spiritual
son of the apostle Peter, as we see in 1 Peter 5:13, “The church that is at Babylon,
elected together with you, saluteth you; and so doth Marcus my son.” Isho’dad of
Merv (c. A.D. 850), the Syriac bishop of Hadatha, records the tradition that Mark
was the son of Peter, noting that Mary, the mother of John Mark in Acts 12:11-12,
was believed to be his wife. 335 He was the nephew of Barnabas, as we see in
Colossians 4:10-11, “Aristarchus my fellowprisoner saluteth you, and Marcus,
sister's son to Barnabas, (touching whom ye received commandments: if he come
unto you, receive him;) And Jesus, which is called Justus, who are of the
circumcision. These only are my fellowworkers unto the kingdom of God, which
have been a comfort unto me. And Jesus, which is called Justus, who are of the
circumcision. These only are my fellowworkers unto the kingdom of God, which
have been a comfort unto me.” In this passage, Paul lists Mark with others who
were “of the circumcision,” Therefore, Mark was a Jew.

Paul’s statement in 2 Timothy 4:11 regarding John Mark “for he is profitable to me

for the ministry” seems to allude to the fact that this young man had become
profitable as an assistant to Paul’s team during the early years of his public
ministry (Acts 12:25; 13:5); but he proved unprofitable by abandoning Paul and
Barnabas during their first missionary journey (Acts 12:25; 13:5, 13). As with
Luke, John Mark was with Paul during his first Roman imprisonment (Col 4:14,
Phlm 1:24). In his old age, Paul seems to redeem his support and love towards
John Mark.

4:12 “And I have sent Tychicus to Ephesus” (Τυχικὸν δὲ ἀπέστειλα εἰς

Ἔφεσον). The numerous mentions of an individual named Tychicus by Luke and
Paul suggest that he played an important role in Paul’s apostolic ministry (Acts
20:4, Eph 6:21, Col 4:7, 18, 2 Tim 4:12, Titus 3:12). He was a very faithful and
trusted servant to Paul, having delivered two of the Prison Epistles to Ephesus and
Colossi (Eph 6:21, Col 4:7). If the assumption proposed by many scholars is true,
who say that the time of writing of the three Pastoral Epistles is close together,
then we can refer to Titus 3:12 for help in piecing together Paul’s final travel plans
for himself and his team, which says, “When I shall send Artemas unto thee, or
Tychicus, be diligent to come unto me to Nicopolis: for I have determined there to
winter.” This statement suggests that Paul sent Artemas or Tychicus to stand in for

335
Margaret Dunlop Gibson, ed. and trans., The Commentaries of Isho’dad of Merv Bishop of
Hadatha (c. 850 A.D.) in Syriac and English, in Horae Semiticae, vol. 5 (Cambridge: The University
Press, 1911), 123-125.

254
Titus while he visited the apostle in Nicopolis. According to 2 Timothy 4:12 Paul
now seems to send Tychicus to Ephesus, where Timothy had been deployed (1
Tim 1:1-3) because of his urgent request for Timothy to leave this work
temporarily and visit him in Rome (2 Tim 4:9, 21). Paul uses an epistolary aorist to
convey this information, which is the past tense translated into the present tense
based upon the context of the passage. Thus, Tychicus probably delivered this
second epistle of Paul to Timothy. Paul would not have pulled Timothy away from
the important church in Ephesus for any length of time without assigning a faithful
person in his place. Perhaps Paul’s strategy was to deploy his ministry team
throughout the churches they had planted while raising up leaders from the local
congregation. While he was unable to do this in the early years of his apostolic
ministry, his team grew to a greater capacity, as we see in the book of Acts and in
Paul’s epistles.

4:13 “When you come, bring the cloak that I left with Carpus in Troas” (τὸν
φαιλόνην ὃν ἀπέλιπον ἐν Τρῳάδι παρὰ Κάρπῳ ἐρχόμενος φέρε). The apostle Paul
asks Timothy to bring a particular garment when he visits him. Ambrosiaster says
that this was a distinctive dress worn by Roman citizens. 336 Perhaps Paul wanted to
wear this garment during his hearings. However, modern scholarship says it was a
heavy garment with a hole in the center that could fit over a person’s body for
warmth. 337

Perhaps Paul was separated from this garment and his friends during his sudden
arrest. If this garment was for warmth, then we find a similar story with William
Tyndale, who spent the last winter of his life in a cold, damp prison because of his
crime of translating the Holy Scriptures into English. During this imprisonment of
1535-36, he wrote a letter to a superior requesting much the same items that Paul is
requesting in this verse. Paul was also writing a letter just before the last winter of
his life, perhaps A.D. 63-64, asking for warmer clothing and his books. Note this
letter from the hand of William Tyndale, discovered in the middle of the 1800’s,
which also reveals to us the environment in which Paul wrote his last epistle, and
perhaps all of his prison epistles.

“I believe, right worshipful, that you are not unaware of what may have been
determined concerning me. Wherefore, I beg your lordship, and that by the
Lord Jesus, that if I am to remain here through the winter, you will request the
commissary to have the kindness to send me, from the goods of mine which
he has, a warmer cap, for I suffer greatly from cold in the head, and am
afflicted by a perpetual catarrh, which is much increased in this cell; a warmer
coat also, for this which I have is very thin; a piece of cloth, too, to patch my
leggings. My overcoat is worn out; my shirts also are worn out. He has a

336
Gorday, 1-2 Timothy, 277.
337
Yarbrough, The Letters to Timothy and Titus, 450, Logos.

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 woolen shirt, if he will be good enough to send it. I have also with him
leggings of thicker cloth to put on above; he has also warmer night-caps. And
I ask to be allowed to have a lamp in the evening; it is indeed wearisome
sitting alone in the dark. But most of all I beg and beseech your clemency to
be urgent with the commissary, that he will kindly permit me to have the
Hebrew Bible, Hebrew grammar and Hebrew dictionary, that I may pass the
time in that study. In return may you obtain what you most desire, so only that
it be for the salvation of your soul. But if any other decision has been taken
concerning me, to be carried out before winter, I will be patient, abiding the
will of God, to the glory of the grace of my Lord Jesus Christ; whose Spirit (I
pray) may ever direct your heart. Amen” 338

We see clearly in both statements by these two men of God a passion for the Holy
Scriptures despite the sufferings of the physical body within these cold prisons.
For William Tyndale, it was a desire to complete the full translation of the Old
Testament, which he has partially completed. For Paul, it was a passion to know
Christ and to present Him from the Holy Scriptures to the Gentiles. This story
verifies what I have experienced over the years of doing my own personal Bible
studies. There is seldom, if ever, a convenient and comfortable time to study God’s
Word. The flesh wars against us and our minds want to find something else to
think about. It may be too cold or too hot. We may be too busy with work or
family needs. We too, as Paul and William Tyndale, will have to pay a price each
time we study the Word. It will always cost us something in this world to hear
from God.

In 2 Timothy 4:13 Paul alludes to the route that Timothy would take when visiting
him in Rome. Lea explains that Timothy would travel west from Ephesus to the
port city of Troas. This is the same port city by which Paul first travelled into
Macedonia on his second missionary journey (Acts 16:8, 11). Timothy would have
travelled by boat across the Aegean Sea, through the region of Macedonia along
the Egnatian Way, reaching the coast of the Adriatic Sea. He would have taken
another boat to reach Italy at Brundisium, then made his way north to Rome along
the Appian Way. 339 This journey would have taken several months to complete, so
Paul urges him to reach Rome by winter (4:21).

Troas was a port city located on the far northwestern coast of Asia Minor along the
Aegean Sea, and the city in which Paul received his divine vision to expand his
work into Macedonia (Acts 16:8-9). It was also the place where he raised Eutychus
from the dead after this individual fell asleep and fell out of a window during
Paul’s teachings (Acts 20:7-12), and a port city that he passed through on a
number of occasions (2 Cor 2:12).

338
Bruce, The Books and the Parchments, 9-10.
339
Lea and Griffin, 1, 2 Timothy, Titus, 253-254.

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The individual named Carpus is mentioned only once in the New Testament. He
was as an inhabitant of the coastal city of Troas and trusted enough by Paul to
leave his personal belongings with him. We can only speculate about his
relationship with Paul. He would have been a member of a house church
established in this city, perhaps hosted in his own home. Was he a convert of Paul
or perhaps a church leader, or did he travel with Paul? Paul must have lodged with
him during his travels through Troas. Was Paul arrested in his home in Troas as
the cause of leaving behind his personal belongings? We simply know nothing
about his life other than the fact that he was a trusted friend of Paul.

4:13 “and the scrolls, but especially the parchments” (καὶ τὰ βιβλία μάλιστα
τὰς μεμβράνας). When Paul requests the scrolls, and especially the parchments,
scholars debate on the content of such writings. The scrolls of the Old Testament
would have been bulky to carry on a long trip, so did Paul have other writings in
mind? Robert Gundry has suggested that Paul’s request to Timothy to bring the
parchments may not be limited to Old Testament writings. These documents may
have included his certificate of Roman citizenship for his trial, records of Jesus’
life and teachings, etc. 340 This collection of scrolls and parchments may have
included a copy of Paul’s epistles to the churches or epistles from the churches to
him, or his personal notes. It could have included his travel journal that Luke used
to write the book of Acts. Paul may have recorded his divine visitations of the
Lord Jesus Christ. He would have written down notes from his visits with the
Twelve apostles concerning the life of Christ. Chrysostom suggests that Paul was
going to distribute these important books to faithful co-workers who would use
them in place of his own teachings after his departure. 341 With the understanding
that Luke, Timothy, and John Mark were with Paul during his final days, perhaps
they took these writings and used them to write the Gospels of Mark and Luke-
Acts.

This collection of books seems to be Paul’s library. Because his arrest and
departure to Rome was abrupt, he would have had no opportunity to gather his
personal belongs. The fact that Paul mentions Alexander the coppersmith in the
next verse suggests an association between the separation of his books and this
adversary. This request of Paul shows that there is within men of God the desire to
study His Word and to write. Professors collect great libraries of resources to study
His Word. I love to collect books and glean from those who have studies before
me.

340
Robert H. Gundry, A Survey of the New Testament, revised edition (Grand Rapids, Michigan:
Zondervan Publishing House), 310.
341
Gorday, 1-2 Timothy, 277-278.

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 Paul’s Warning to Timothy of His Opponents
(2 Timothy 4:14-18)

2 Timothy 4:14-18 records Paul’s warning to Timothy concerning his opponent

named Alexander the coppersmith (4:14-15) as well as a reference to his first
hearing before the Roman court (4:16-18).

The Text
14
Alexander the blacksmith showed me a great deal of harm. The
Lord shall reward him according to his works. 15You also be on guard
against him, for with much effort he has withstood our words. 16At my
first defense, no one stood by me, but all forsook me. May it not be
accounted against them. 17But the Lord stood with me and strengthened
me, in order that through me the message might be completely fulfilled
and all nations might hear, and I was delivered from the mouth of a lion.
18
The Lord shall rescue me from all evil work and shall save me for His
heavenly kingdom. To Him be the glory forever and ever. Amen.

If we look for an occasion or cause of Paul being delivered back to Roman prison
the second time, the passage in 2 Timothy 4:14-18 serves as a good place to
speculate. We have Paul first referring to one of his arch-enemies in the area of
Ephesus, a Jew by the name of Alexander the coppersmith (4:14-15), who made
great efforts to resist Paul’s ministry. He is probably the same person mentioned in
Acts 19:33, and was apparently a leader of the Jewish community in Ephesus. He
is mentioned in Acts because he was chosen by the Jews in Ephesus to speak to the
crowd and appease their anger, but to no avail. Paul mentions a man by this name
in his two epistles to Timothy. He is called Alexander the coppersmith and
described as a harsh opponent to Paul’s work in Ephesus. Such a description seen
in Acts 19:33 of a well-spoken Jewish leader in Ephesus fits the description of a
possible opponent of Paul’s evangelist work in this city.

Following this warning to Timothy about his adversary, Paul immediately refers to
his trial and defense, as if Alexander had something to do with his arrest. He
recalls the painful experience of having everyone forsake him, but finds strength in
the way the Lord stood by him and delivered him from the mouth of lions. It is
possible that Paul is recalling the events around his second arrest, which may have
taken place in Ephesus as a result of the efforts of Alexander the
coppersmith/metal worker. Thus, this passage in 2 Timothy 4:14-18 most likely
gives us the occasion for Paul’s arrest.

4:14-15 “Alexander the blacksmith showed me a great deal of harm. The

Lord shall reward him according to his works. 15You also be on guard against
him, for with much effort he has withstood our words” (Ἀλέξανδρος ὁ χαλκεὺς
πολλά μοι κακὰ ἐνεδείξατο· ἀποδώσει αὐτῷ ὁ κύριος κατὰ τὰ ἔργα αὐτοῦ· ὃν καὶ

258
σὺ φυλάσσου, λίαν γὰρ ἀντέστη τοῖς ἡμετέροις λόγοις). In 2 Timothy 4:14-15 Paul
gives Timothy a personal and vivid illustration of certain people who have
opposed the truth, as he has stated would happened in a number of previous verses
in this epistle. He has told Timothy that some will oppose him (2 Tim 2:25), resist
the truth (2 Tim 3:8), and refuse to endure sound doctrines (2 Tim 4:3).

Paul now warns Timothy about Alexander the blacksmith who did great harm to
him. We do have a Jew named Alexander mentioned in Acts 19:33, who was
apparently a leader of the Jewish community in Ephesus. This coppersmith is most
likely the same individual mentioned in Acts because he was chosen by the Jews in
Ephesus to speak to the crowd and appease their anger, but to no avail. Paul
mentions a man by this name in his two epistles to Timothy (1 Tim 1:20, 2 Tim
4:14-15). He is called Alexander the coppersmith and described as a harsh
opponent to Paul’s work in Ephesus. A description of Alexander mentioned in
Acts 19:33 as a well-spoken Jewish leader in Ephesus fits the description of a
possible opponent of Paul’s evangelist work in this city. It is very possible for this
to be the same person. The apostle reminds Timothy of how much effort
Alexander with through to make things difficult for Paul. Did this individual play a
role in the apostle’s final arrest and second imprisonment? Did he travel to Rome
to testify against Paul? We can only speculate. Paul realizes that this adversary
would be there to resist Timothy after his own departure. If this adversary did play
a role in Paul’s arrest, then he would feel empowered to go after Timothy and the
leaders of this church as well. Thus, Paul takes the time to warn him to be on guard
against this individual.

The early Church had a clear understanding of the rewards given to men at their
final judgment. Paul has mentioned his rewards earlier in this epistle as a faithful
servant of Christ (4:8). He now mentions the rewards of wickedness for such as
Alexander the coppersmith (4:14). The apostles Matthew, Peter, John, and Paul
mention that God will reward each person according to their works (Matt 16:27,
Rom 2:6, 2 Cor 11:15, 1 Pet 1:17, Rev 2:23; 18:6; 20:12-13). Thus, the doctrine of
eternal judgment was foundational to the early church, as listed in Hebrews 6:1-2,
“Therefore leaving the principles of the doctrine of Christ, let us go on unto
perfection; not laying again the foundation of repentance from dead works, and of
faith toward God, Of the doctrine of baptisms, and of laying on of hands, and of
resurrection of the dead, and of eternal judgment.”

King David made a similar statement in his closing words to his son Solomon. On
his death bed, King David asked Solomon to judge Joab for killing two army
generals over Israel in cold blood (1 Kings 2:1-6). In the same way, Paul invokes
divine judgment upon Alexander the coppersmith at the end of his life by saying,
“The Lord reward him according to his works.”

4:16 “At my first defense, no one stood by me, but all forsook me. May it not
be accounted against them” (Ἐν τῇ πρώτῃ μου ἀπολογίᾳ οὐδείς μοι παρεγένετο,

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ἀλλὰ πάντες με ἐγκατέλιπον· μὴ αὐτοῖς λογισθείη). “At my first defense, no one
stood by me”. In 2 Timothy 4:16 Paul explains that he had no one to support him
during his first defense. (ἀπολογία), a term Paul uses a number of times within the
context of a legal presentation (1 Cor 9:3, Acts 22:1; 25:16). Did this statement
refer back to his seizure in the Temple in Jerusalem about five years earlier as his
stood before the mob and gave his defense of his public ministry of preaching the
Gospel of Jesus Christ (Acts 21:27-22:29); or, did it refer to his first official
defense before the Sanhedrin the following day (Acts 22:30-23:10)? We read of no
intervention or involvement of the other apostles and church leaders living in
Jerusalem during Paul early arrest and trials. However, Eusebius says that this
statement in 2 Timothy 4:16 is a reference to Paul’s second imprisonment and trial,
which is the general view of modern biblical scholarship. 342 Fee and others believe
that Paul is referring specifically to the preliminary hearing before the imperial
court, which was called in legal terms the prima actio, a hearing that preceded the
actual trial itself in order to determine the grounds for the accusations against a
defendent. 343 If the judge was uncertain of a verdict during this preliminary
hearing, he could order a second hearing called a secunda action. Thus, we see in
this verse how frightening it would have been for his friends to attend, even to the
point of risking their lives by associating themselves with Paul. The apostle to the
Gentiles would have stood alone in this large court room, as an opposing attorney
and his witnesses as Alexander the coppersmith launched their accusations against
him as key witnesses. Yet, He stood strong and tall, being strengthened by the
words of Jesus who stood beside him in his prison cell about five years earlier and
said, “Be of good cheer, Paul: for as thou hast testified of me in Jerusalem, so must
thou bear witness also at Rome.” (Acts 23:11) Therefore, we can be sure that he
presented the Gospel of Jesus Christ to this court just as he did before King
Agrippa in Acts 26:2-29. I have stood in a courtroom alone without an attorney,
which is called pro se (in one’s own behalf), and have witnesses launch allegations
and testimony against me, and I understand Paul’s words that the Lord stood with
him.

“but all forsook me”. Using the phrase “but all forsook me,” Paul must have
remembered the Lord Jesus Christ at His trials when all of His disciples forsook
him for fear of their lives. Peter had declared that he would give his life for Jesus,
yet he also forsook the Lord. Although Paul finished his journey strong, he
finished it alone. The world would have thought that his work was a failure; but he
finished his course, his destiny. Therefore, he laid a foundation that many believers
were able to use to grow strong in the Christian faith.

“May it not be accounted against them”. Because Paul understood the big picture
of redemption, and his mission as an apostle to the Gentiles, he did not allow his

342
Ibid., 278.
343
Gordon D. Fee, 1 and 2 Timothy, Titus, UBC, 296.

260
circumstances to embitter him. He understood the fears of his friends and co-
workers who could have been there, but stood apart from him, for he himself felt
this same fear. Therefore, he had no accusations against them to present before the
Lord in prayer. He did not blame them for their weakness in faith. As Jesus was
forsaken by His disciples, then as He hung on the Cross, He made a similar prayer
for his accusers, “Father, forgive them for they know not what they do.” (Luke
23:34) Paul makes such a prayer for his fellow believers.

4:17 “But the Lord stood with me and strengthened me” (ὁ δὲ κύριός μοι
παρέστη καὶ ἐνεδυνάμωσέν με). We can interpret 2 Timothy 4:17 to mean that
during Paul’s darkest hours of fiery trials and condemnation from false lies, and
when all friends had forsaken him out of fear of being themselves condemned, the
Lord Jesus Christ visited him and strengthened him with words of comfort. The
Lord stood with Paul five years earlier when he was arrested in Jerusalem and said,
“Be of good cheer, Paul: for as thou hast testified of me in Jerusalem, so must thou
bear witness also at Rome.” (Acts 23:11) The Lord now appears to him again to
strengthen him. There are times in the lives of most Christians when the only one a
person can turn to is the Lord.

I remember early in my missionary career in Africa how the Lord strengthened me

as well. I was facing challenging days in this new environment, learning how to
navigate through a corrupt culture without being misused. I was unable to trust
anyone in the mission field during these early years. At the same time, my
immediate boss, who lived as a missionary in Grenada, was being overly tough on
me, being upset with me all the time unnecessarily. One night as I was sleeping,
the Lord caught me up into heavenly, angelic worship. I was not in heaven
visually, but I was in the midst of this intense worship that strengthened me for
weeks to come. Just as Paul was strengthened by the Lord, so did the Lord
strengthen me during a time of need.

My son Michael had such an experience of being strengthened by the Lord. On 18

September 2019 my son felt a powerful touch of the Holy Spirit during the
Wednesday night youth service as the pastor laid hands upon him during a time of
worship. A few days later, Saturday 21 September 2019 he asked me if I had ever
had such an experience of my arms and legs trembling. I told him that I had not
experience such a touch. He asked me to touch his jaw, which was still trembling.
He then told me that the Lord visited him in his bedroom with a presence so strong
he asked the Lord to lift. I told him that I had this same experience in this same
bedroom of our house when I was a young man. Later in the week, as I was
meditating upon my son’s experiences, the Lord quickened to me 2 Timothy 4:17,
“But the Lord stood with me and strengthened me.” His mother and my wife had
left home in June 2018 in order to separate from me and ask for a divorce. She was
currently living with another man out of town and had given Michael very little
attention. My son needed to be strengthened by the Lord during this season in his
young life.

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The apostle Paul refers to many divine encounters with the Lord Jesus Christ after
his conversion on the Damascus Road (Acts 9:1-9; 22:6-10; 26:13-18). He refers
to his first divine visitation from the Lord in 1 Corinthians 15:8, “And last of all he
was seen of me also, as of one born out of due time.” He tells us that he was
caught up in the heavenly realm to receive revelations from the Lord (2 Cor 12:1-
4). He tells us that he received many revelations from Jesus in 2 Corinthians 12:7,
“And lest I should be exalted above measure through the abundance of the
revelations, there was given to me a thorn in the flesh, the messenger of Satan to
buffet me, lest I should be exalted above measure.” Some of these divine
encounters are mentioned in Paul’s epistles. For example, Paul received direct
instructions from Jesus about the meaning and importance of the Lord’s Supper,
saying, “For I have received of the Lord that which also I delivered unto you . . .”
(1 Cor 11:23) Paul received his understanding about the Rapture of the Church
from Jesus, saying, “For ye know what commandments we gave you by the Lord
Jesus.” (1 Thess 4:2), and “For this we say unto you by the word of the Lord . . .”
(1 Thess 4:15) He told the churches of Galatia that he received his apostolic
authority directly from Jesus, saying, “Paul, an apostle, (not of men, neither by
man, but by Jesus Christ, and God the Father, who raised him from the dead.)”
(Gal 1:1). Paul says that he was taught the Gospel directly from Jesus in Galatians
1:11-12, “But I certify you, brethren, that the gospel which was preached of me is
not after man. For I neither received it of man, neither was I taught it, but by the
revelation of Jesus Christ.” He tells the Corinthians the same, saying, “For I
delivered unto you first of all that which I also received . . .” (1 Cor 15:3) The
Lord appeared to Paul during his first visit to the city of Corinth in Acts 18:9,
“Then spake the Lord to Paul in the night by a vision, Be not afraid, but speak, and
hold not thy peace.” Jesus instructed Paul to go to Jerusalem in Galatians 2:2,
“And I went up by revelation, and communicated unto them that gospel which I
preach among the Gentiles, but privately to them which were of reputation, lest by
any means I should run, or had run, in vain.” The Lord appeared to Paul during his
first arrest that led to his first Roman imprisonment in Acts 23:11, “And the night
following the Lord stood by him, and said, Be of good cheer, Paul: for as thou hast
testified of me in Jerusalem, so must thou bear witness also at Rome.” The Lord
appeared to Paul during his second Roman imprisonment to strengthen him in 2
Timothy 4:17, “Notwithstanding the Lord stood with me, and strengthened me.”
Paul received divine visitations from the Lord Jesus Christ from the time of his
conversion, throughout his public ministry, until his final imprisonment and death.
Thus, Paul spoke with divine authority because of his commission and revelations
that came directly from the Lord Jesus Christ.

4:17 “in order that through me the message might be completely fulfilled and
all nations might hear and all nations might hear” (ἵνα διʼ ἐμοῦ τὸ κήρυγμα
πληροφορηθῇ καὶ ἀκούσωσιν πάντα τὰ ἔθνη). In 2 Timothy 4:17 Paul refers to his
divine commission of taking the Gospel to the Gentiles, which the Lord spoke
through Ananias at the time of his conversion in Acts 9:10-19. In this story, the

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Lord spoke to Ananias, saying, “But the Lord said unto him, Go thy way: for he is
a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the
children of Israel: For I will shew him how great things he must suffer for my
name's sake.” (Acts 9:15-16) Thus, Paul felt compelled to reach all nations during
his missionary journeys. The Lord later spoke to Paul to go to the Gentile nations
in Acts 22:21, “And he said unto me, Depart: for I will send thee far hence unto
the Gentiles.” Therefore, he saw the bigger picture concerning his trial in Rome.
With his final imprisonment, Paul understood that he had to fulfill his divine
commission to take the Gospel to the heart of the Roman Empire, even if it cost
him his life.

4:17 “and I was delivered from the mouth of the lion” (καὶ ἐρρύσθην ἐκ
στόματος λέοντος). Scholars have proposed that the statement in 2 Timothy 2:17
that “I was delivered out of the mouth of the lion” refers to a number of
possibilities, either the lions in the amphitheater, or to Nero, or to Satan. It mostly
likely refers to Paul’s first release from his first Roman imprisonment under Nero.
The description of Nero as a lion is found in extra-biblical literature of this
century. For example, Josephus records the statement of Agrippa’s servant running
to tell him of the death of the Roman Emperor Tiberius, saying, “The lion is dead.”
(Antiquities 18.6.10) Thus, we have a testimony that the Roman Emperors were
called a lion. Chrysostom reflects this view in his comments on this verse, calling
Nero the lion of which Paul was delivered. 344 Scholars note a similar statement by
the psalmist in Psalms 22:21, “Save me from the lion's mouth,” in which the writer
prays that God would deliver him from the dangers at hand. In fact, a number of
scholars believe that Paul borrowed several phrases from Psalm 22 because of a
number of similarities in this psalm echo these closing words of the apostle.

4:18 “The Lord shall rescue me from all evil work and shall save me for His
heavenly kingdom. To Him be the glory forever and ever. Amen.” (ῥύσεταί με
ὁ κύριος ἀπὸ παντὸς ἔργου πονηροῦ καὶ σώσει εἰς τὴν βασιλείαν αὐτοῦ τὴν
ἐπουράνιον· ᾧ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων, ἀμήν.) “The Lord shall rescue
me from all evil work and shall save me for His heavenly kingdom”. The apostle
Paul endured hardships throughout his years of public ministry, which hardships
he sums up in 2 Corinthians 11:23-27, “Are they ministers of Christ? (I speak as a
fool) I am more; in labours more abundant, in stripes above measure, in prisons
more frequent, in deaths oft. Of the Jews five times received I forty stripes save
one. Thrice was I beaten with rods, once was I stoned, thrice I suffered shipwreck,
a night and a day I have been in the deep; In journeyings often, in perils of waters,
in perils of robbers, in perils by mine own countrymen, in perils by the heathen, in
perils in the city, in perils in the wilderness, in perils in the sea, in perils among
false brethren; In weariness and painfulness, in watchings often, in hunger and

344
Chrysostom, Homilies on Galatians, Ephesians, Philippians, Colossians, Thessalonians,
Timothy, Titus, and Philemon, 514, Logos.

263
thirst, in fastings often, in cold and nakedness.” He had experienced the Lord
mighty deliverance from all of these hardships. Therefore, he declares with
confidence, “The Lord shall rescue me from all evil work and shall save me for
His heavenly kingdom.” Thus, Paul endured these hardships because he set his
eyes upon his eternal home. His hope is in the resurrection of the saints of God.

“To Him be the glory forever and ever”. In 2 Timothy 4:18 the apostle Paul
writes, “To Him be the glory for ever and ever. Amen” The word δόξα (glory)
includes the idea of praise, adoration, honor, fame, renown, or worship. Such a
costly purchase of our souls from eternal damnation comes with an obligation, that
of giving God eternal glory and praise. Paul breaks out into praise in a number of
his epistles (Rom 7:25; 9:5; 11:36, 2 Cor 9:15, Gal 1:5, Eph 3:20-21, Phil 1:11, 1
Tim 1:17), and he concludes some of them with a doxology of praise (Rom 16:27,
Phil 4:20, 2 Tim 4:18, Heb 13:21, see also 1 Pet 4:11). Perhaps Paul breaks out
into praise to God for His eternal grace because he has heard and seen things
“unspeakable” during his heavenly visitations. In these encounters, he received
divine revelation regarding the Gospel of Jesus Christ as he stands overwhelmed at
God’s eternal grace for man. He had been caught up into heaven and heard its
inhabitants continually give Him glory (2 Cor 12:1-5). Paul must have continually
recalled the glories of heaven. Man’s purest motive is to conduct his lifestyle to the
glory of God. Human depravity reduces man’s motives to self-centered conduct,
and only through Jesus Christ can we serve Him with a pure heart.

“Amen”. Paul’s closing declaration of “Amen” in this epistle is a Hebrew word

that literally means “I believe,” and it is used by God’s people as throughout the
Scriptures as a verbal affirmation of their faith in the truth of His Word. This
declaration goes back to the Mosaic Law when the Israelites were to declare
“Amen” at the reading of God’s Laws its and judgments to affirm these truths over
their lives (Num 5:22, Deut 27:15-26, 1 Chron 16:36, Neh 5:13; 8:6, Jer 28:6). The
psalmists used this word to conclude a number of psalms (Pss 41:13; 72:19; 89:52;
106:48). The fact that this word was attached to the end of all the books of the
New Testament except Acts, James, and 3 John suggests that this Jewish tradition
of a congregation declaring “Amen” carried over into the New Testament Church.
We have evidence for its use in 1 Corinthians 14:16, “Else when thou shalt bless
with the spirit, how shall he that occupieth the room of the unlearned say Amen at
thy giving of thanks, seeing he understandeth not what thou sayest?” In addition,
the Pauline benedictions could have been used by the early churches with the
added “Amen,” as suggested by his statement in 2 Corinthians 1:20, “For all the
promises of God in him are yea, and in him Amen, unto the glory of God by us.”
This word has echoed throughout heaven for eternity past and the hosts of heaven
as well as God’s children will shout “Amen” for eternity (Rev 5:14; 7:12; 19:4).

4:16-18 Comments. Although 2 Timothy is generally understood to have been

written shortly before Paul’s death at the hands of Nero during his second Roman
imprisonment, Barnes and others believe that 2 Timothy 4:16-18 is a reference to

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Paul’s deliverance from his first imprisonment. He understands this passage to say
that during his first trial before a Roman court all of his friends forsook him, but
the Lord stood with him and brought deliverance for him. The phrase “that by me
the preaching might be fully known, and that all the Gentiles might hear” would
then refer to the fact that Paul was permitted to be free once more to travel and
preach the Gospel of Jesus Christ. Thus, the phrase, “and I was delivered out of the
mouth of the lion” would be a reference to being delivered from Nero during his
first imprisonment. 345

The early Church historian Eusebius (A.D. 260-340) supports this view, telling us
that 2 Timothy 4:16-18 is a reference to Paul's deliverance from his first Roman
imprisonment and a statement of his pending death during his second
imprisonment. He says that when Paul refers to being delivered from the mouth of
the lion, he was referring to his deliverance from death at the hands of Nero during
his first imprisonment. He tells us that 2 Timothy 4:17 is an indication that Paul
was delivered from his first judgment in Nero's court in order to finish his
ministry. However, Eusebius believes that 2 Timothy 4:6 is an indication that Paul
foresaw his pending death at his second encounter with Nero; for he said, “For I
am now ready to be offered, and the time of my departure is at hand.” 346 Jerome
(A.D. 342-420) supports this view in his comments on this passage of Scripture. 347

345
Barnes, Notes, Explanatory and Practical on the Epistles of Paul to the Thessalonians, to
Timothy to Titus, and to Philemon, 285.
346
Eusebius writes, “Thus after he had made his defense it is said that the apostle was sent again
upon the ministry of preaching, and that upon coming to the same city a second time he suffered
martyrdom. In this imprisonment he wrote his second epistle to Timothy, in which he mentions his first
defense and his impending death. But hear his testimony on these matters: ‘At my first answer,’ he
says, ‘no man stood with me, but all men forsook me: I pray God that it may not be laid to their charge.
Notwithstanding the Lord stood with me, and strengthened me; that by me the preaching might be fully
known, and that all the Gentiles might hear: and I was delivered out of the mouth of the lion.’ He
plainly indicates in these words that on the former occasion, in order that the preaching might be
fulfilled by him, he was rescued from the mouth of the lion, referring, in this expression, to Nero, as is
probable on account of the latter's cruelty. He did not therefore afterward add the similar statement, ‘He
will rescue me from the mouth of the lion’; for he saw in the spirit that his end would not be long
delayed. Wherefore he adds to the words, ‘And he delivered me from the mouth of the lion,’ this
sentence: ‘The Lord shall deliver me from every evil work, and will preserve me unto his heavenly
kingdom,’ indicating his speedy martyrdom; which he also foretells still more clearly in the same
epistle, when he writes, ‘For I am now ready to be offered, and the time of my departure is at hand.’”
(Ecclesiastical History 2.22.2-5) (NPNF 2.1)
347
Jerome writes, “It ought to be said that at the first defence, the power of Nero having not yet
been confirmed, nor his wickedness broken forth to such a degree as the histories relate concerning
him, Paul was dismissed by Nero, that the gospel of Christ might be preached also in the West. As he
himself writes in the second epistle to Timothy, at the time when he was about to be put to death
dictating his epistle as he did while in chains; ‘At my first defence no one took my part, but all forsook
me: may it not be laid to their account. But the Lord stood by me and strengthened me; that through me
the message might be fully proclaimed and that all the Gentiles might hear, and I was delivered out of
the mouth of the lion’ -- clearly indicating Nero as lion on account of his cruelty. And directly
following he says ‘The Lord delivered me from the month of the lion’ and again shortly, ‘The Lord
delivered me from every evil work and saved me unto his heavenly kingdom,’ for indeed he felt within

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 Final Greetings and Blessing
(2 Timothy 4:19-22)

2 Timothy 4:19-22 records Paul’s final greetings and customary blessing.

The Text
19
Greet Prisca and Aquila and the family of Onesiphorus. 20Erastus
remained in Corinth, and I left Trophimus in Miletum being sick. 21Make
an effort to come before winter. Eubulus greets you, and Pudens, and
Linus, and Claudia, and all the brothers. 22May the Lord be with your
spirit. Grace be with you all.

4:19-21 Comments. Closing greetings were customary to early Christian letters

and they are found in thirteen of the New Testament epistles (Rom 16:3-16, 1 Cor
16:19-20, 2 Cor 13:13, Phil 4:21-22, Col 4:10-15, 1 Thess 5:26, 2 Tim 4:19-21,
Titus 3:15, Phlm 1:23-24, Heb 13:23-24, 1 Pet 5:13-14, 2 John 1:13, 3 John 1:14).
These writers used the common word ἀσπάζομαι (to greet) to express the well
wishes of others in the community of faith. Such general greetings strengthen the
bond of love within the Christian community.

4:19 “Greet Prisca and Aquila” (Ἄσπασαι Πρίσκαν καὶ Ἀκύλαν). Paul first met
Aquila and Priscilla in Corinth on his second missionary journey when he
established a church there (Acts 18:2-3), for they had been banished from Rome by
Claudius (Acts 18:1-2). Paul took them with him on his way back to Antioch and
left them in the city of Ephesus (Acts 18:18-19). We find this couple in Ephesus
when Paul returns there on his third missionary journey, as he mentions in 1
Corinthians 16:19, “The churches of Asia salute you. Aquila and Priscilla salute
you much in the Lord, with the church that is in their house.” According to this
statement, this couple had started a church in their home while in Ephesus. In
Romans 16:3, which is dated a short time later, we find them back in the city of
Rome. It is possible that Paul sent them to Rome before he left Ephesus in order to
help establish the church there. Near the end of Paul’s life, while writing to
Timothy from the city of Rome just before his death, we find this couple back in
Ephesus (2 Tim 4:19). This story would certainly fit Paul’s description of their
sacrifices of laying down their lives in the following verse (Rom 16:4). They had
returned to Rome, which was placing them in risk of their lives. They had served
in Ephesus for some years until Paul returned on his next visit. Thus, the churches
of the Gentiles had something to thank them for.

himself that his martyrdom was near at hand, for in the same epistle he announced ‘for I am already
being offered and the time of my departure is at hand.’ He then, in the fourteenth year of Nero on the
same day with Peter, was beheaded at Rome for Christ's sake and was buried in the Ostian way, the
twenty-seventh year after our Lord's passion.” (Illustrious Men 5) (NPNF 2.3)

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Scholars note that Paul the name Priscilla or the shortened Prisca, is mentioned
first before her husband Aquila on four of the six occasions they are found in the
Scriptures. Perhaps Paul is recognizing her higher status in society, or perhaps she
was the more active in his ministry than the husband, who would have been busy
making a living.

4:19 “and the family of Onesiphorus” (καὶ τὸν Ὀνησιφόρου οἶκον). The
individual named Onesiphorus is only mentioned in Paul’s second epistle to
Timothy. In his opening verses (2 Tim 1:16-18) the apostle Paul prays for God’s
mercy upon Onesiphorus because he showed mercy to Paul by often refreshing
him in prison. He honors him once more by sending greetings to his family.
Scholars question whether this individual was dead or just travelling and away
from home at the time of Paul’s greetings to his household.

4:20 “Erastus remained in Corinth, and I left Trophimus in Miletum being

sick” (Ἔραστος ἔμεινεν ἐν Κορίνθῳ, Τρόφιμον δὲ ἀπέλιπον ἐν Μιλήτῳ
ἀσθενοῦντα). Erastus was the city treasurer of Corinth (Rom 16:23) who began to
travel in Paul’s team and minister to the apostle during his third missionary
journey (Acts 19:22). He must have been one of Paul’s converts while establishing
the church of Corinth. Perhaps Erastus later became a church leader at Corinth
since Paul assigned him to that city during the last days of his ministry (2 Tim
4:20). Gundry tells us that a first century inscription was discovered in Corinth
reading, “Erastus, the commissioner of public works, laid this pavement at his own
expense.” He acknowledges to that a commissioner is not the same as city
treasurer, they could be “roughly synonymous.” Therefore, it is possible that the
Erastus of Acts 19:22 is the same individual of the so-called “Erastus inscription”
found at Corinth. 348

Trophimus was a Greek (Acts 21:28) from the city of Ephesus (Acts 21:29) and we
conclude a convert of Paul when planting a church in this city during his third
missionary journey. He travelled with Paul’s ministry team after his conversion
(Acts 20:4, 2 Tim 4:20), accompanying him into Macedonia, Asia, and to
Jerusalem to present the love offering from the churches to the poor saints in this
holy city. He was with Paul in the Temple in Jerusalem when the apostle was
arrested and imprisoned (Acts 21:27-29). He remained faithful to Paul during the
years of his first and second Roman imprisonment.

Miletus was a city on the coast of Asia Minor not far from the city of Ephesus.
During Paul’s final travels, the apostle had left Trophimus in Miletus because his
illness rendered him unable to travel. This statement suggests that Paul wrote this
second epistle shortly after his second Roman imprisonment.

348
Gundry, A Survey of the New Testament, 278.

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4:21 “Make an effort to come before winter. Eubulus greets you, and Pudens,
and Linus, and Claudia, and all the brothers” (Σπούδασον πρὸ χειμῶνος ἐλθεῖν.
Ἀσπάζεταί σε Εὔβουλος καὶ Πούδης καὶ Λίνος καὶ Κλαυδία καὶ οἱ ἀδελφοὶ
πάντες). In 2 Timothy 4:21 Paul tells Timothy to do his best to arrive in Rome
before winter. We can imagine the difficulties of travel during cold weather,
whether on foot or by sea. Shipping routes would become limited leading up to
wither and they would halt for the cold winter months (mid-November to mid-
February) (Pliny, Natural History 2.122; Vegetius, De re militari 4.39). 349 Paul
had travelled extensively and he knew that Timothy should avoid travelling long
distances in cold weather. For example, Paul was placed on a ship that set sail
from Sidon heading to Italy near the coming of winter (Acts 27:12). They
attempted to continue sailing rather than harbor in southern Crete for the winter. A
storm caught them by surprise and drove their ship into the sea where they
shipwrecked on Malta. Travel by land was also difficult during the cold winter.
Thus, Paul’s warning to Timothy against travel during the winter. We assume that
Timothy did make this trip and that he was there in Rome with John Mark and
Luke when Paul was executed by beheading.

In 2 Timothy 4:21 the apostle Paul sends greetings from a group of brethren who
were most likely members of the church in Rome. The names Eubulus, Pudens,
Linus, and Claudia are mentioned nowhere else in the Scriptures. The name of an
individual named Eubulus is found in the opening salutation of the apocryphal
Letter of the Corinthians to the Apostle Paul,” who was an elder in the Corinthians
church. 350 However, it is doubtful that this is the same individual because this
name was common during this period of history. The names Pudens is not found in
early Christian literature as well, so we know nothing about this individual outside
the fact that he was a devoted member of the early church in Rome.

Regarding the individual named Linus, Irenaeus (A.D. 130-200) 351 and Eusebius
(A.D. 260-340) 352 tell us that he became the first bishop of Rome after the death of

349
Philip H. Towner, The Letters to Timothy and Titus, 654.
350
This letter contained in the apocryphal Acts of Paul reads, “Stephanus and his fellow-presbyters
Daphnus and Eubulus and Theophilus and Zeno to Paul, the brother in the Lord greeting!” (Letter of the
Corinthians to the Apostle Paul 1:1) See Bernhard Pick, The Apocyrphal Acts of Paul, Peter, John,
Andrew and Thomas (Chicago: The Open Court Publishing Co., 1909), 38.
351
Irenaeus writes, “The blessed apostles, then, having founded and built up the Church,
committed into the hands of Linus the office of the episcopate. Of this Linus, Paul makes mention in
the Epistles to Timothy.” (Against Heresies 3.3.3) (ANF 1)
352
Eusebius writes, “After the martyrdom of Paul and of Peter, Linus was the first to obtain the
episcopate of the church at Rome. Paul mentions him, when writing to Timothy from Rome, in the
salutation at the end of the epistle.” (Ecclesiastical History 3.2.1) . . . “but Linus, whom he mentions in
the Second Epistle to Timothy as his companion at Rome, was Peter's successor in the episcopate of the
church there, as has already been shown.” (Ecclesiastical History 3.4.9) . . . “After Vespasian had
reigned ten years Titus, his son, succeeded him. In the second year of his reign, Linus, who had been

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Paul and Peter. This is confirmed by The Apostolic Constitutions, a collection of
ecclesiastical law that is believed to have been compiled during the latter half of
the fourth century, which also states that Linus was the first bishop of the church at
Rome. 353 This same document tells us of a lady named Claudia described as the
mother of Linus, which reads, “Of the church of Rome, Linus the son of Claudia
was the first, ordained by Paul.” (Constitution of the Holy Apostles 7.46) (ANF 7)

The phrase “and all the brethren” refers collectively to the church members in
Rome. Evidently, Paul mentioned the names of four individuals who had
demonstrated strong support for him during his second imprisonment. Not
everyone in the church of Rome supported Paul’s defense of his public ministry.
During his first Roman imprisonment, he writes to the Philippians, saying, “Some
indeed preach Christ even of envy and strife; and some also of good will: The one
preach Christ of contention, not sincerely, supposing to add affliction to my bonds:
But the other of love, knowing that I am set for the defence of the gospel.” (Phil
1:15-17) These “some . . . others” were the brethren that lived in and around the
city of Rome, who seemed to have different outlooks on Paul’s ministry and his
motives. 354 Perhaps there were different views between the Jewish Christians in
Rome and their Gentile brethren, as Fee suggests. 355 Perhaps the Jewish believers
viewed Paul as eccentric, threatening the peace that the Jews had enjoyed under
Roman rule. We just do not know these details. Finally, we must not assume that
Paul is restricting his comments entirely to the church in Rome, for he may have
received reports of such divisions abroad in other churches.

Some of these “brethren” preached the message of the Gospel out of ill-will,
through jealousy and strife. The word jealousy or envy describes an attitude of the
heart in which a person is resentful and covetous of something belonging to
someone else. Strife or rivalry is the outward manifestation of envy in which the
person attempts to cause division to his advantage. In this case, strife would be an

bishop of the church of Rome for twelve years, delivered his office to Anencletus. But Titus was
succeeded by his brother Domitian after he had reigned two years and the same number of months.”
(Ecclesiastical History 3.13.1) . . . “The blessed apostles having founded and established the church,
entrusted the office of the episcopate to Linus. Paul speaks of this Linus in his Epistles to Timothy.”
(Ecclesiastical History 5.6.1) (NPNF 2.1)
353
The Apostolic Constitutions says, “Now concerning those bishops which have been ordained in
our lifetime, we let you know that they are these . . . Of the church of Rome, Linus the son of Claudia
was the first, ordained by Paul; and Clemens, after Linus' death, the second, ordained by me Peter.”
(Constitutions of the Holy Apostles 7.4.46) (ANF 7)
354
F. F. Bruce, Philippians, in Understanding the Bible Commentary Series, eds. W. Ward
Gasque, Robert L. Hubbard, Jr., and Robert K. Johnston (Peabody, MA: Baker Books, 2011), 43,
Logos.
355
See Gordon D. Fee, Paul’s Letter to the Philippians, in New International Commentary on the
New Testament, ed. Joel B. Green (Grand Rapids, MI: William B. Eerdmans Publishing Co., 1995),
121-122, Logos.

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attempt to undermine the person that is envied. Paul explains their behavior in 1:16
in which they attempt to cause tribulation to Paul while in chains. These two vices
are used together elsewhere in Paul’s epistles to describe wretched humanity (Rom
1:29, Gal 5:20-21) and false teachers (1 Tim 6:4). In another setting, the apostle
Paul would have confronted such behavior with his apostolic authority. However,
bound in prison awaiting his sentence, he realizes that he has no divine authority to
deal with such behavior among the brethren in Rome. Instead, he commends this
activity to the Lord and rejoices in how God is about to use it for good.

While some of the brethren believed that Paul was at fault or in error in his public
ministry, others believed that Paul was the victim of mistreatment. Melick tells us
that Paul’s supporters were encouraged to preach the Gospel because of his
boldness while imprisoned rather than in expectation of his release. 356 In other
words, they were willing to risk their well-being to proclaim the Gospel through
the example of Paul, so they preached out of good will. Clearly, the church in
Rome was divided and in disunity. Paul is able to urge the Philippians in 1:27-30
to stand united in one spirit and in one mind in order to withstand the assaults of
their adversaries; and he sees firsthand the problems of a disunited church in
Rome.

The local Christian community in Rome knew that Paul was ready and willing to
receive the sentence of death in his first imprisonment and court trial as he stood
boldly to defend the Gospel of Jesus Christ. Although Paul was optimistic about
his release in his epistle to the Philippians (1:25; 2:24), he had no certainty that he
would be exonerated at his trial, for he tells them, “Yea, and if I be offered upon
the sacrifice and service of your faith, I joy, and rejoice with you all.” (Phil 2:17)
Some hoped for the best, while others hoped for the worst. Some walked in love
and others in envy. I believe that Paul understood the confusion brought by false or
misguided reports about him among the Christian and non-Christian communities,
so he avoided blaming those who stood against him. For those believers in Rome
that stood boldly with him during his second imprisonment, Paul lists them my
name is his final greetings to Timothy, saying, “Eubulus greeteth thee, and Pudens,
and Linus, and Claudia, and all the brethren.” (2 Tim 4:21)

4:22 “May the Lord be with your spirit. Grace be with you all” (Ὁ κύριος μετὰ
τοῦ πνεύματός σου. ἡ χάρις μεθʼ ὑμῶν). Just as secular epistles of Paul’s era ended
with a customary farewell, Paul ends his second epistle to Timothy with
benediction. He speaks a blessing to this faithful minister and co-worker, followed
by a blessing of grace to all of his recipients, especially the believers in Ephesus.
Scholars omit the Greek definite article ἡ (the) in 2 Timothy 4:22 in order to
smooth out the translation, saying, “grace” rather than “the grace.” Although the

356
Melick, Philippians, Colossians, Philemon, 73, Logos.

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Textus Receptus uses the singular Greek pronoun σοῦ (you) in this verse, the
reliable Greek manuscripts use the plural pronoun ὑμῶν (all of you).

In this closing statement, Paul basically commends them into the hands of the Lord
Jesus Christ in this benediction, and in much the same way that he did in the book
of Acts (Acts 14:23; 20:32). We find this statement at the end of all of Paul’s
epistles, and it has a precedence in the Old Testament (Judge 6:12, Ruth 2:4, see
also Luke 1:28). He declares that the Lord might be with Timothy’s spirit, perhaps
because this is the place where the Holy Spirit indwells God’s children (Rom 1:9;
8:16). In a similar way that the early apostles were instructed by Jesus to let their
peace come upon the home of their host (Matt 10:13), so did the apostle Paul open
his epistles with a blessing of God’s peace and grace upon his readers. Jesus shows
that we can bless a house by speaking God's peace upon it. This practice of
speaking blessings upon God’s children may have its roots in the Priestly blessing
of Numbers 6:22-27, where God instructed Moses to have the priests speak a
blessing upon the children of Israel. Now Paul closes his second epistle to Timothy
by restating the blessing with which he opened his epistle in 2 Timothy 1:2.

The use of the word “Amen” at the end of most books of the New Testament
suggests that it was supplied later as a liturgical confession. In the Textus Receptus
the word “Amen” is attached to the end of all thirteen of Paul’s epistles, as well as
to the four Gospels, and to the General Epistles of Hebrews, 1-2 Peter, 1-2 John,
and to the book of Revelation. However, because “Amen” is not supported in more
ancient manuscripts many scholars believe that this word is a later liturgical
addition. The closing declaration of “Amen” in the books of the New Testament is
a Hebrew word that literally means “I believe,” and it is used by God’s people as
throughout the Scriptures as a verbal affirmation of their faith in the truth of His
Word. This declaration goes back to the Mosaic Law when the Israelites were to
declare “Amen” at the reading of God’s Laws its and judgments to affirm these
truths over their lives (Num 5:22, Deut 27:15-26, 1 Chron 16:36, Neh 5:13; 8:6,
Jer 28:6). The psalmists used this word to conclude a number of psalms (Pss
41:13; 72:19; 89:52; 106:48). The fact that this word was attached to the end of all
the books of the New Testament except Acts, James, and 3 John suggests that this
Jewish tradition of a congregation declaring “Amen” carried over into the New
Testament Church. We have evidence for its use in 1 Corinthians 14:16, “Else
when thou shalt bless with the spirit, how shall he that occupieth the room of the
unlearned say Amen at thy giving of thanks, seeing he understandeth not what thou
sayest?” In addition, the Pauline benedictions could have been used by the early
churches with the added “Amen,” as suggested by his statement in 2 Corinthians
1:20, “For all the promises of God in him are yea, and in him Amen, unto the glory
of God by us.” This word has echoed throughout heaven for eternity past and the
hosts of heaven as well as God’s children will shout “Amen” for eternity (Rev
5:14; 7:12; 19:4).

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272
 APPENDIX 1: CENTRAL IDEAS FOR SERMON PREPARATION
“An exegetical outline displays a passage’s thought flow; a homiletical outline
organizes a preacher’s explanation, development, application,
and communication of a passage’s truths.” 357
(Bryan Chapell)

The introductory material of this bible commentary searches for the theological
framework of the book in order to identify the author’s thought flow, allowing for
more accurate exegesis of the biblical text. The following collection of central
ideas of the text has come out of this research to aid the preacher in sermon
preparation. The three-fold sets of central ideas in this collection attempt to
identify the ideas the writer intended for his original readers (exegetical ideas), the
enduring and timeless doctrinal statements that remains true throughout history
(theological ideas), and the Gospel’s call towards men for a particular response to
the text (homiletical ideas). As such, the following exegetical, theological, and
homiletical ideas provide an outline that endeavours to shape the flow of thought
of the biblical text into messages that can be clearly communicated to a modern
audience. In this way, the preacher/teacher of this book of the Bible can lead his
audience towards the intended destination of the author. 358 These central ideas are
an effort to understand what the author meant to say to his original recipients and
to communicate this message to a modern audience. 359
357
Bryan Chapell, Christ-Centered Preaching – Redeeming the Expository Sermon (Grand Rapids:
Baker Academic, 2005), 129.
358
The advantage of this three-fold approach to biblical studies has been recognized by the authors
of Theologisch-homileticsches Bibelwerk: Die Heilige Schrift. Alten und Neuen Testaments mit
Rücksicht auf das theologisch-homiletische Bedürfniss des pastoralen Umtes in Berbindung mit
namhasten evangelischen Theologen (Bielefeld: Belhagen und Klasing, 1857-77), edited by Johann
Peter Lange. This work was later translated into English as A Commentary on the Holy Scriptures:
Critical, Doctrinal, and Homiletical with special reference to ministers and students in twenty-five
volumes (Edinburgh: T and T. Clark, 1865-80) under the general editorship of Philip Schaff. The
commentary notes in this series are divided into the same three categories: (1) exegetical and critical,
(2) doctrinal and ethical, and (3) homiletical and practical. Later biblical commentary series can be
grouped into three major categories: critical, devotional, and homiletical. These groups also reflect the
exegetical-theological-homiletical approach used in this Bible commentary.
359
I do not claim to have this exercise of identifying the central ideas of biblical passages
perfected in my Bible commentaries, since this task is beyond the scope of accomplishments for one
man in one lifetime. However, as with other fields of study, I present my efforts to biblical scholarship
in hopes that the generations following will be able to refine them and perfect them through a general
consensus of agreement. This refinement can only be accomplished as preachers and teachers use them

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This Bible commentary defines ‘exegetical idea’ as the main idea of a block, a
section, a subsection, or a pericope of the text within the theological framework of
a book that best expresses what the writer intended for his original readers.
Therefore, this idea is written using verbs in the past tense. For example, the
exegetical idea of Matthew 1:1-2:12 says ‘The Old Testament Scriptures testify
that Jesus Christ was predestined to be the Messiah, having fulfilled the Messianic
prophecies concerning His humanity, deity, and Davidic kingship’.

This Bible commentary defines ‘theological idea’ as the primary theme of a block,
a section, a subsection, or a pericope of the text within the theological framework
of a book that best reflects and supports its primary theme. The theological idea is
an enduring and timeless, doctrinal statement that remains true throughout history.
Therefore, this idea is written using verbs in the present perfect tense. This idea
uses the evidence of the exegetical idea to reflect the primary theme of the book.
For example, the theological idea of Matthew 1:1-2:12 says ‘Because He has
proven to be both fully man and fully God, destined to reign as Lord over all
(secondary theme), Jesus Christ is the Messiah and the Son of God (primary
theme)’.

This Bible commentary defines ‘homiletical idea’ as the imperative theme of a

block, a section, a subsection, or a pericope of the text within the theological
framework of a book that best reflects the required response of the reader. The
homiletical idea reflects the Gospel’s call towards men for a particular response
based upon the theological idea. This idea best expresses what the book means for
today’s readers. Therefore, this idea is written using verbs in the present tense. For
example, the homiletical idea of Matthew 1:1-2:12 says, ‘Because Jesus is the Son
of God (primary theme), as testified through His predestined birth as the Messiah
(secondary theme), the Gospel calls men to place their faith in Jesus Christ as both
the Son of man and Son of God, destined to reign as Lord over all (imperative
theme)’.

This collection of central ideas provides a theme-based approach for crafting

exegetical studies on a book into a cohesive, text-driven, expository sermon series
with a clear destination for its hearers. This approach to the biblical text follows
the book’s theological framework, which is the key to avoiding fragmentation.
Crafting sermons around the book’s framework aids the expository preacher in the
delivery of a sequence of connected sermons/teachings with a clearly defined
destination for the hearers. 360

in the pulpit and classroom to identify their accuracy. Such future efforts of refinement are my prayer to
the Lord.
360
Graeme Goldsworthy says, “In my experience the preaching of a series of sermons, say, from
an epistle, easily leads the preacher to fragmentation. . . .” He says fragmentation disconnects Paul’s
doctrinal message in the first part of the epistle from his practical message in the last part. See Graeme

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A sermon series requires theological cohesion at its macro and micro-levels if the
expository preacher is to take his congregation on the spiritual journey shaped
from a book of the Bible. Each sermon of this spiritual journey should continually
echo the book’s central theme within its theological framework throughout the
series. A clear, central theme supported by secondary themes allows the
congregation to follow the preacher’s messages as he leads them toward the
spiritual transformation specific for that book. Therefore, an individual sermon text
should hinge upon the central idea of its context, and this context should reflect the
theological framework of the book itself. 361

In addition, the preacher should design the sermon series within the Christocentric
framework of the Scriptures themselves. Specifically, the book’s theological
framework should support the central theme of the book itself, as well as the
overarching theme of the major division of the Bible into which it is placed.
Therefore, every sermon should reflect an aspect of the central theme of the book,
and this central theme must fit properly within the theme of its major division in
reflecting the overarching, Christocentric theme of the Holy Scriptures. 362 In order
to design a sermon series into this type of cohesive unity at all levels, the preacher
needs a theological, or theme-based approach that effectively identifies the central
ideas at the macro-level as well as micro-level of the book’s sermon pericopae. 363

This approach allows the text-driven preacher to follow the book’s theological
framework when preparing sermon outlines that reflect a clear and focused set of
connected messages. He is able to develop a sermon series that clearly navigates
through the biblical text and presents a clear destination for the congregation. This
theme-based approach serves to bridge the gap between exegesis and homiletics by
revealing a book’s theological framework. A book’s theological framework is the
‘bridge’ between exegesis and homiletics.

The proposed theological framework of the epistle of 2 Timothy reveals an outline

that accommodates either a 1-sermon series as a brief survey of the book, or an

Goldsworthy, Preaching the Whole Bible as Christian Scripture: The Application of Biblical Theology
to Expository Preaching (Grand Rapids: William B. Eerdmans Publishing Co., 2000), xiv.
361
For this reason, homileticians recommend reading the entire book numerous times in several
versions in preparation for exegesis of its individual passages.
362
Jerry Vines and Jim Shaddix echo the view of modern, conservative biblical hermeneutics by
saying, “From beginning to end, the Bible has one overarching theme: the redemption of God’s
creation.” See Jerry Vines and Jim Shaddix, Power in the Pulpit (Chicago: Moody Press, 1999), 57.
363
Bryan Chapell discusses the need for preachers to find a place for each passage of Scripture in
“the historical sweep of God’s redemptive plan.” He believes a preacher will find more success in
preaching sermons as he discovers the redemptive message of Scriptures at both the micro and macro-
levels. See Chapell, Christ-Centered Preaching, 6.

275
exhaustive 8-sermon series addressing each pericope. With these options, the
preacher can determine the length of the sermon series without compromising the
focus of its journey toward the practical application of the pastor’s call to serve in
the body of Christ to transform man’s lifestyle and conduct. With larger books of
the Bible, he may need to break this lengthy series into blocks by returning to the
book after scheduled sermons on other books or topics. 364

Here is the collection of central ideas of the text for the epistle of 2 Timothy:

The Salutation/Greeting (Predestination)

(2 Timothy 1:1-2)

Sermon 1 (2 Timothy 1:1-2). Here are proposed statements expressing the central
ideas of 2 Timothy 1:1-2 emphasizing divine service, namely, the primary duties
of the New Testament evangelist in the equipping of the saints for the work of the
ministry:

Exegetical Idea – The apostle Paul was set apart to establish the duties of the
New Testament evangelist for the equipping of the saints for the work of the
ministry.

Theological Idea – Because the apostle Paul was set apart to establish the
duties of the New Testament evangelist for the equipping of the saints for the
work of the ministry, God the Father has established the duties of the New
Testament evangelist for the equipping of the saints for the work of the
ministry.

Homiletical Idea – Because God the Father has established the duties of the
New Testament evangelist for the equipping of the saints for the work of the
ministry, the duties of those of us who serve as New Testament evangelists are
established in the epistle of Philemon for the equipping of the saints for the
work of the ministry.

The Main Body: Preach the Word

(2 Timothy 1:3-4:8)

Survey 1 (Sermons 2-7) (2 Timothy 1:3-4:8). Here are proposed statements

expressing the central ideas of 2 Timothy 1:3-4:8 emphasizing divine service,
namely, the primary duties of the New Testament evangelist in the equipping of
364
Chapell echoes the popular view that the average preacher should limit a sermon series to a
maximum of a few months. However, it is possible to break a lengthy series into blocks so that they are
not delivered in sequence, but rather spread out over an extended period of time. See Chapell, Christ-
Centered Preaching, 66.

276
the saints for the work of the ministry, and specifically the divine commission to
preach the Word:

Exegetical Idea – The apostle Paul charged Timothy to preach the Word in
order to establish the Gospel in the New Testament Church through the office
of the evangelist.

Theological Idea – Because the apostle Paul charged Timothy to preach the
Word in order to establish the Gospel in the New Testament Church through
the office of the evangelist, God the Father has charged His servants to
faithfully preach the Word in order to establish the Gospel in the New
Testament Church through the office of the evangelist.

Homiletical Idea – Because God the Father has charged His servants to
faithfully preach the Word in order to establish the Gospel in the New
Testament Church through the office of the evangelist, we are charged to
faithfully preach the Word in order to establish the Gospel in the New
Testament Church through the office of the evangelist.

Paul Exhorts Timothy to Stir Up His Gift Based upon

His Spiritual Heritage (Divine Calling)
(2 Timothy 1:3-7)

Sermon 2 (2 Timothy 1:3-7). Here are proposed statements expressing the

central ideas of 2 Timothy 1:3-7 emphasizing divine service, namely, the
primary duties of the New Testament evangelist in the equipping of the saints
for the work of the ministry, and specifically the divine commission to preach
the Word based upon His spiritual heritage:

Exegetical Idea – The apostle Paul exhorted Timothy to stir up his

spiritual gift as an evangelist through the laying on of hands based upon
his divine calling.

Theological Idea – Because the apostle Paul exhorted Timothy to stir up

his spiritual gift as an evangelist through the laying on of hands based
upon his divine calling, God the Father has divinely called men through
the generations to the office of the evangelist through the prophetic gifts.

Homiletical Idea – Because God the Father has divinely called men
through the generations to the office of the evangelist through the
prophetic gifts, God divinely calls His servants to the office of the
evangelist through the prophetic gifts.

Paul Exhorts Timothy to Boldness in His Gift amidst Hardships Based

upon God’s Saving Grace to Fulfill One’s Holy Calling (Justification)

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 (2 Timothy 1:8-18)

Sermon 3 (2 Timothy 1:8-18). Here are proposed statements expressing the

central ideas of 2 Timothy 1:8-18 emphasizing divine service, namely, the
primary duties of the New Testament evangelist in the equipping of the saints
for the work of the ministry, and specifically the divine commission to preach
the Word based upon God’s saving grace to fulfill one’s calling:

Exegetical Idea – The apostle Paul exhorted Timothy to boldly exercise

his gift as an evangelist through God’s grace of salvation and the
indwelling of the Holy Spirit.

Theological Idea – Because the apostle Paul exhorted Timothy to boldly

exercise his gift as an evangelist through God’s grace of salvation and
the indwelling of the Holy Spirit, God the Father has required His
evangelists to operate in their gifts through His grace of salvation and the
indwelling of the Holy Spirit.

Homiletical Idea – Because God the Father has required His evangelists
to operate in their gifts through His grace of salvation and the indwelling
of the Holy Spirit, God requires His evangelists to operate in their gifts
through His grace of salvation and the indwelling of the Holy Spirit.

Paul Exhorts Timothy to Entrust the Gospel to Faithful Men Based upon
the Eternal Life that is Inherent in God’s Word (Indoctrination)
(2 Timothy 2:1-13)

Sermon 4 (2 Timothy 2:1-13). Here are proposed statements expressing the

central ideas of 2 Timothy 2:1-13 emphasizing divine service, namely, the
primary duties of the New Testament evangelist in the equipping of the saints
for the work of the ministry, and specifically the divine commission to preach
the Word based upon the eternal life that is inherent in God’s Word:

Exegetical Idea – The apostle Paul exhorted Timothy to boldly exercise

his gift as an evangelist through God’s grace of salvation and the
indwelling of the Holy Spirit.

Theological Idea – Because the apostle Paul exhorted Timothy to boldly

exercise his gift as an evangelist through God’s grace of salvation and
the indwelling of the Holy Spirit, God the Father has required His
evangelists to operate in their gifts through His grace of salvation and the
indwelling of the Holy Spirit.

Homiletical Idea – Because God the Father has required His evangelists
to operate in their gifts through His grace of salvation and the indwelling

278
 of the Holy Spirit, God requires His evangelists to operate in their gifts
through His grace of salvation and the indwelling of the Holy Spirit.

Paul Exhorts Timothy to Live a Lifestyle Approved before God

Based upon His Role as a Servant of God (Divine Service)
(2 Timothy 2:14-26)

Sermon 5 (2 Timothy 2:14-26). Here are proposed statements expressing the

central ideas of 2 Timothy 2:14-26 emphasizing divine service, namely, the
primary duties of the New Testament evangelist in the equipping of the saints
for the work of the ministry, and specifically the divine commission to preach
the Word based upon Timothy’s role as a servant of God:

Exegetical Idea – The apostle Paul exhorted Timothy to live a lifestyle as

a servant of God that is approved by God.

Theological Idea – Because the apostle Paul exhorted Timothy to live a

lifestyle as a servant of God that is approved by God, God the Father has
required His servants to live a lifestyle that is approved by Him.

Homiletical Idea – Because God the Father has required His servants to
live a lifestyle that is approved by Him, God the Father requires us as His
servants to live a lifestyle that is approved by Him.

Paul Exhorts Timothy to Persevere amidst Wicked Times Based upon the
Life-Giving Power of the Inspired Holy Scriptures (Perseverance)
(2 Timothy 3:1-17)

Sermon 6 (2 Timothy 3:1-17). Here are proposed statements expressing the

central ideas of 2 Timothy 3:1-17 emphasizing divine service, namely, the
primary duties of the New Testament evangelist in the equipping of the saints
for the work of the ministry, and specifically the divine commission to preach
the Word based upon the life-giving power of the divinely inspired Holy
Scriptures:

Exegetical Idea – The apostle Paul exhorted Timothy to persevere in

wicked times based upon his understanding of the divine inspiration of
the Holy Scriptures.

Theological Idea – Because the apostle Paul exhorted Timothy to

persevere in wicked times based upon his understanding of the divine
inspiration of the Holy Scriptures, God the Father has required His
servants to persevere amidst wicked times based upon the divine
inspiration of the Holy Scriptures.

279
 Homiletical Idea – Because God the Father has required His servants to
persevere amidst wicked times based upon the divine inspiration of the
Holy Scriptures, God requires us as His servants to persevere amidst
wicked times based upon the divine inspiration of the Holy Scriptures.

Paul’s Primary Charge to Timothy to Preach the Word Based upon

the Eternal Judgment of All Men (Glorification)
(2 Timothy 4:1-8)

Sermon 7 (2 Timothy 4:1-8). Here are proposed statements expressing the

central ideas of 2 Timothy 4:1-8 emphasizing divine service, namely, the
primary duties of the New Testament evangelist in the equipping of the saints
for the work of the ministry, and specifically the divine commission to preach
the Word based upon the eternal judgment of all men:

Exegetical Idea – The apostle Paul charged Timothy as an evangelist to

preach the word on all occasions based upon the assurance of eternal
rewards.

Theological Idea – Because the apostle Paul charged Timothy as an

evangelist to preach the word on all occasions based upon the assurance
of eternal rewards, God the Father has required His evangelists to preach
the word on all occasions based upon the assurance of eternal rewards.

Homiletical Idea – Because God the Father has required His evangelists
to preach the word on all occasions based upon the assurance of eternal
rewards, God requires His evangelists to preach the word on all occasions
based upon the assurance of eternal rewards.

Closing Remarks
(2 Timothy 4:9-22)

Sermon 8 (2 Timothy 4:9-22). Here are proposed statements expressing the central
ideas of 2 Timothy 4:9-22 emphasizing divine service, namely, the primary duties
of the New Testament evangelist in the equipping of the saints for the work of the
ministry:

Exegetical Idea – The apostle Paul delegated ministry duties to Timothy

amidst opposition with the assurance that the Lord would watch over him.

Theological Idea – Because the apostle Paul delegated ministry duties to

Timothy amidst opposition with the assurance that the Lord would watch over
him, God the Father has delegated duties to His servants amidst opposition
with the assurance that He would watch over them.

280
Homiletical Idea – Because God the Father has delegated duties to His
servants amidst opposition with the assurance that He would watch over them,
we are charged to serve the Lord amidst opposition with the assurance that the
Lord will watch over us.

281
 Gen 1:1-2:3—Predestination (The Creation Story)
Gen 2-11—The Calling of the Seventy Nations

Israel’s Theocracy

APPENDIX 2: THEMATIC SCHEME OF THE OLD TESTAMENT

Gen 12-50—The Calling of Israel as a Nation
Exodus—Deliverance (Justification) & Doctrine
Leviticus—Divine Service
Numbers—Perseverance: Persecutions
Deuteronomy—Perseverance: False Doctrines
Joshua-Judges—Israel’s Glorification (Rest) & Failure

God’s Plan of Redemption for the Nation of Israel

Ruth – Predestination of the Davidic Lineage

(Rom 15:1, 1 Cor 6, 11)

1 Samuel – Calling of the Davidic Lineage

Israel’s Monarchy
Serve the Lord with all thine heart, mind, and strength (Deut 6:4-6)

The Acts of God

Foreknowledge of God The Father

2 Samuel – Justification of the Davidic Lineage

1-2 Kings – Doctrine of the Kingdom & Redemption in Davidic Lineage
1-2 Chronicles – Divine Service of Israel & Redemption in Davidic Lineage
282

Ezra – Perseverance of Israel (Persecution)

Nehemiah – Perseverance of the Israel (False Doctrine)
Esther – Glorification of the Davidic Lineage
Proverbs – The Mind Job – Our Example
The Heart of

Poetry of
Israel

Ecclesiastes – The Body Lamentations – Our Example

God

Canticles – The Heart Psalms – Our Example

Isaiah – Jesus’ Role in Hosea, Amos, Jonah,

Prophecy of Israel

Micah
The Mind of God

Israel’s Redemption
The Times of the
(1 Pet 1:10-11)

Jeremiah – The
Gentiles

Father’s Role in Israel’s Nahum, Zephaniah,

Daniel

Redemption Obadiah, Habakkuk

Ezekiel– The Spirit’s Haggai, Zechariah,

Role in Israel’s Malachi, Joel
Redemption
 Matthew – Testimony of Scripture
Mark - Testimony of Christ’s miracles

God
John -
Luke – Testimony of John & others

the Son of
of Jesus as
Testimony
Acts - Testimony of Apostles

Ephesians – His Role

of the
Father
Philippians - Our

wledge
Forekno
Role
Colossians – His Role

Thru
ation

Jesus
Christ
Justific
Galatians – Our Role

the Father
(Rom. 8:28-30)
1-2 Thessalonians -
His Role

Church Epistles - Doctrine

Holy
Spirit
1-2 Corinthians –

Romans - Justification thru God

ation by
Sanctific
Our Role

283
1 Timothy – Role of the Prophet
2 Timothy – Role of the Evangelist

Church
Pastoral
Epistles:

Justification in Jesus Christ

Titus – Role of the Teacher

Apostle to
Govern the
Church Order
& Discipline -
The Role of the

Foreknowledge of God The Father

Philemon - Role of the Pastor
Hebrew – High Priesthood of Jesus Christ
James – Sanctification by the Holy Spirit
n From
Without
Persecutio

(1 Pet. 1:2)
1 Peter – Divine Election by God the Father

Sanctification by the Holy Spirit - New Testament Epistles

2 Peter - Mind

General Epistles -
1-2-3 John - Spirit
False

From
Within
Doctrines

Perseverance in the Faith

APPENDIX 3: THEMATIC SCHEME OF THE NEW TESTAMENT

Jude - Body
Glorification of Church The Book of Revelation
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Articles

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Dissertations and Research Papers

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the Purpose of the Gospel.” PhD diss., Fuller Theological Seminary, 1997 [on-
line]. Accessed 29 August 2013. Available from
http://search.proquest.com.aaron.swbts.edu/pqdthss/docview/304487757/1402
E6CEA4242E4E21D/1?accountid=7073; Internet.

Keating, Corey. “The Criteria Used for Developing the New Testament Canon in
the First Four Centuries of the Christian Church.” Research Paper, Fuller
Theological Seminary, 2000 [on-line]. Accessed 15 April 2012. Available
from
http://www.ntgreek.org/SeminaryPapers/ChurchHistory/Criteria%20for%20D
evelopment%20of%20the%20NT%20Canon%20in%20First%20Four%20Cen
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Television and Radio

Blessitt, Arthur. Interviewed by Matthew Crouch. Behind the Scenes. On Trinity

Broadcasting Network (Santa Ana, California, 2008). Television program.

Hamon, Bill. (Santa Rosa Beach, Florida: Christian International Ministries).

Interviewed by Benny Hinn. This is Your Day (Irving, Texas). On Trinity
Broadcasting Network (Santa Ana, California). Television program.

Hinn, Benny. This is Your Day (Irving, Texas). On Trinity Broadcasting Network
(Santa Ana, California). Television program.

Osborn, T. L. Good News Today (Osborn Ministries International, Tulsa,

Oklahoma). On Trinity Broadcasting Network (Santa Ana, California).
Television program, 1990-91.

Sermons and Teachings

Hayford, Jack. “Sermon.” Joyce Meyer Ministries Minister’s Conference, St.

Louis, Missouri.

298
Nichols, Robert. Lighthouse Television Annual Directors’ Meeting. Sheraton
Hotel, Kampala, Uganda, 3 November 2008.

299
 Gary Everet t received his Mast er
of Divinit y ( 1992) and Doct or of
Minist ry ( 2015) degrees from
Sout hwest ern Bapt ist Theological
Sem inary. He served as a past or
for five years and t aught in Bible
college for t en years.

He served as t he st at ion
m anager of Light house
Television, locat ed in Kam pala,
Uganda, an affiliat e of Trinit y
Broadcast ing Net work ( 1997-
2018) . He worked in t his capacit y as a m issionary under Dr.
Robert Nichols, past or of Calvary Cat hedral I nt ernat ional in Fort
Wort h, Texas.

Gary served seven years as t he direct or of t he Joyce Meyer

Minist ries out reach in Uganda, and he has served on t he board of
direct ors of Andrew Wom m ack Minist ries Uganda.

Gary is t he aut hor of St udy Not es on t he Holy Script ures, an

11,000 page com m ent ary on t he Holy Bible, published by Logos
Bible Soft ware, e- Sword, t he Wor d, Bible Analyzer, as well as
several online versions.