2 TIMOTHY

INTRODUCTION

What thoughts and feelings must have filled Paul as he sat again in prison, knowing that he soon would face his executioner . . . and then his Lord. Reflecting on his ministry, Paul must have felt joy, remembering his conversion on the road to Damascus, his session with the Jerusalem elders, his trips throughout the world preaching the gospel and planting churches, the explosive spread of Christianity among Gentiles, and his faithful coworkers and close friends: Barnabas, Silas, Priscilla, Aquila, Luke, Peter, James, Mark, Lydia, and so many others. But Paul must have felt a twinge of sadness and regret as he recalled those who had harmed or deserted him or had left the faith: Demas, Alexander, Hymenaeus, and others. Undoubtedly Paul also experienced moments of intense loneliness. He had been deserted twice—first by those in Asia (1:15), and then by those in Rome at his arrest (4:16). Paul's emotions also must have included concern . . . for young believers, for the churches, and for those he had appointed to carry the ministry forward—young leaders such as Titus, Timothy, and Tychicus.

Paul knew that the new generation of church leaders was ready—trained, experienced, confident, articulate, courageous, and totally committed to Christ. In fact, already they had ministered in very difficult circumstances, confronting false teachers, organizing local churches, evangelizing the lost, and discipling believers. Titus had worked effectively with the infamous Cretans, and Timothy had led and nurtured the church at Ephesus.

As Paul lay in his cell, awaiting martyrdom at the command of the madman Nero, he was not alone with his feelings: Visitors had come, Luke was present (4:11), and God was there. And Paul did not spend his final days and hours wallowing in despair—he encouraged and taught others, read (4:13), and wrote.

Paul's final words were bundled in a letter to his beloved Timothy, his "true son in the faith" (1 Timothy 1:2). A much more personal and somber letter than the others, 2 Timothy contains no complex refutations of apostasy, detailed instructions for church leaders, profound theological treatises, extensive lessons for young believers, or exhilarating doxologies and benedictions. Instead, in this last letter, brimming with quiet emotion, Paul reflected on his life and encouraged, warned, instructed, and exhorted Timothy. It's as though Paul were saying, "I'm trusting you to carry on, Timothy. Stay faithful, stay strong, watch out, and take care!"

What last words would you write to your loved ones and friends? Paul's words flowed from his life of faith and reflected his deep commitment to his Lord. What could you say or write to encourage someone now? Remind that person of God's love and presence, and challenge him or her to live for Christ.

SETTING

Paul was confined to a Roman prison; Timothy probably was still in Ephesus.

Nero, the fifth Roman emperor, began to reign in a.d. 54, at sixteen years of age. The first few years of his rule were peaceful and gave promise of a bright future. During that time, Paul had appealed to Caesar at his trial in Caesarea (Acts 25:10-11) and thus had been brought to Rome to present his case (a.d. 61). When Paul eventually went to trial, he was cleared of all charges and freed to resume his ministry. For the next few years, Paul traveled extensively and wrote 1 Timothy and Titus (see the suggested itinerary under "Date" in the introduction to 1 Timothy). All this occurred during Nero's reign.

After marrying Poppaea, Nero became brutal and ruthless, killing his own mother, his chief advisers Seneca and Burrus, and many of the nobility to seize their fortunes. Nero's thirst for publicity pushed him into excessive acts of decadence, including chariot races, combat between gladiators, and the gory spectacle of prisoners thrown to wild beasts. In a.d. 64, fire destroyed a large part of Rome. Suspected of ordering the fire himself (to make room for a new palace), Nero deflected blame by accusing the Christians, a devout religious minority who refused to worship the emperor. Thus began the terrible persecution of the church, with torture, executions, and Coliseum entertainment. Tacitus wrote:

• Their death was made a matter of sport; they were covered in wild beasts' skins and torn to pieces by dogs; or were fastened to crosses and set on fire in order to serve as torches by night . . . Nero had offered his gardens for the spectacle and gave an exhibition in his circus, mingling with the crowd in the guise of a charioteer or mounted on his chariot. Hence, . . . there arose a feeling of pity because it was felt that they were being sacrificed not for the common good, but to gratify the savagery of one man. (Tacitus, Annals 15.44)

During this reign of terror for Christians, Paul was taken prisoner again, apparently at Nicopolis where he had intended to spend the winter (Titus 3:12). Paul was taken to Rome and imprisoned in the Mamertine dungeon, in the center of Rome near the forum (see the map).

Paul's first imprisonment (about a.d. 60–62) had been similar to house arrest. He lived in a rented house, in relative comfort but under Roman guard, and was able to welcome numerous visitors (Acts 28:23-30). In contrast, Paul's second Roman prison was dark, damp, dirty, and difficult to find (1:17). In the first, Paul had awaited trial with the privilege of a Roman citizen. In the second, he waited for death as a condemned criminal. Paul still was allowed to write and read, but he was lonely (he wanted to see his friends—4:9-11) and he was cold (he wanted his cloak—4:13).

A few months after writing this letter to Timothy, according to tradition, Paul was beheaded on the Ostian Way outside Rome. This occurred shortly before Nero's own death, by suicide, in a.d. 68, just as the Roman senate was declaring Nero "an enemy of the people" because of the atrocities he had committed. Peter also was martyred during Nero's reign.

Timothy probably was still in Ephesus when he received Paul's letter. Paul was lonely and wanted Timothy to come and see him. He sent Tychicus to Ephesus with this letter, with the probable understanding that Tychicus would relieve Timothy of his duties there. Sent as the apostolic representative to that city, Timothy had been charged in Paul's first letter (about a.d. 64) with the responsibility of organizing the churches there and for rooting out the false teachers. While 2 Timothy contains pastoral counsel and instruction for the church, it is essentially a personal letter—Paul revealing his heart and soul to his dear friend.

For more on the church at Ephesus, see the comments under "Setting" in the introduction to 1 Timothy.

AUDIENCE

Timothy and the church at large.

Timothy represented the new generation of leadership for the church. He, Titus, and others were expected to fill the shoes of Paul, Peter, and the other apostles and church leaders. Paul had left Timothy in Ephesus and had given him responsibility for refuting the false teachers and organizing the local congregations. Paul had written Timothy (1 Timothy) with specific instructions for choosing elders and deacons and with a challenge to sound doctrine and personal discipline.

It is not surprising that Paul's final words would be penned to Timothy. Paul was instrumental in Timothy's coming to faith, and he thought of Timothy as a son. They experienced a closeness in friendship and in the body of Christ. Paul knew he could count on his beloved friend and coworker. For more on Timothy, see the comments under "Audience" in the introduction to 1 Timothy.

Through the inspiration of the Holy Spirit, Paul also was writing to the church at large—believers everywhere, then and in the years to come. Because this letter is so specific and personal, its message applies directly to individual Christians, especially church leaders. Much also can be learned from the close relationship enjoyed by Paul and Timothy. Like father and son, siblings, or very close friends, these men had worked together, prayed for each other, and loved one another. In a world hostile to Christ and those who would claim his name, Paul and Timothy had learned the importance of teamwork and of caring for their brothers and sisters in Christ. In fact, in the last few sentences of this letter, Paul referred to at least nine other fellow servants of Christ. If you were writing your last letter, what coworkers in the ministry would you name? Who is your "Timothy"? We must learn to work closely with other believers—the need and our task is too great to try to minister alone.

OCCASION

Apostasy in Ephesus and Paul's loneliness during his final days in prison.

Paul felt deserted (1:15). The churches in Asia were discarding his teachings, and many had failed to support him while he languished in prison. Paul knew that his days remaining on earth were few, so he wanted to encourage Timothy to boldly confront the false teachers and lead the church back to the truth. Paul urged Timothy to remember his call, to be strong and have courage, to use his spiritual gifts, and to remain faithful to the gospel.

Paul felt lonely (4:11). Isolated and alone in a dark and damp Roman prison and awaiting death, Paul wanted to see Timothy again (4:9-13, 21). Paul asked him to come to Rome and to bring Mark, a cloak, and especially the scrolls and parchments with him.

Prisons come in many forms—abandonment, destructive relationships, obsessive habits, debilitating illnesses, dead-end jobs. Those trapped inside such prisons feel isolated and alone. Even Paul, who enjoyed an intimate relationship with God, experienced loneliness in prison; many had left, and he wanted Timothy to come to him. To whom can you be a Timothy? What prisoners do you know? Take them your love, another friend, a coat, and especially God's Word.

PURPOSE

To inspire, challenge, and motivate Timothy to carry on the gospel ministry.

This letter to his beloved Timothy is tinged with sadness because Paul realized that soon he would be executed. Reminiscences (1:1-5; 3:10-11), references to death (1:10; 2:11) and suffering (1:12; 2:9; 3:11-12), mention of prison life (1:15-16; 2:9), and hints of impending martyrdom (4:6-8, 18) reveal Paul's realistic understanding of his plight. But this letter is not depressing—Paul filled it with notes of triumph as he wrote of his lifelong commitment to Christ (1:12; 2:11-13; 4:7-8) and as he challenged Timothy to carry on with the work to which they had both been called (1:6-7, 13-14; 2:1-7, 15; 3:14-17; 4:1-2, 5).

Paul had prepared Timothy for this day, and he was sure that his protégé was ready. So he wrote to remind Timothy of his call and the task that lay ahead. Paul also was aware of Timothy's shortcomings; he virtually called Timothy's timidity (1:7) being "ashamed" of Christ and of Paul himself (1:8). Paul was challenging Timothy to get his act together.

Paul was amazing. Although deserted by former friends and facing death, he continued to fight the good fight (4:7) and to challenge and inspire others to greatness. Paul's primary focus was to be faithful to Christ and to his call as a minister of the gospel. Next on Paul's list of priorities, however, stood his deep concern for the church and its new leaders. What holds top billing in your life—personal comfort, financial security, pleasure? As with Paul, if you focus on Christ, you will know how to live . . . and you will know how to die.

DATE

About a.d. 66 or 67, from Rome.

Paul had written letters to Timothy (1 Timothy) and Titus in approximately a.d. 64–65, during his time of freedom between Roman imprisonments. Just about two years later, he wrote to Timothy again, but this time from prison. Note that the last three of Paul's thirteen letters were written to men who would lead the church after his death. Paul knew the importance of entrusting the ministry to reliable men and women who would be able to teach others (2:2).

MESSAGE

Boldness; faithfulness; preaching and teaching; error.

Boldness (1:5-12; 4:1-5). Paul knew that Timothy soon would face opposition and persecution and might become disheartened by Paul's imprisonment and death (1:8-9). He also knew that Timothy had the tendency to be timid, so Paul reminded him that God gives a spirit of power, love, and self-discipline, not timidity (1:7). And Paul urged Timothy to carry out his ministry without fear or shame, to utilize boldly the gifts of preaching and teaching that the Holy Spirit had given him.

Importance for Today. We can easily become discouraged when we are persecuted for our faith. And we can be intimidated by the threats of those who oppose us. But the Holy Spirit helps us to be wise and strong, and God honors our confident testimony for him even when we suffer. To get over our fear of what people might say or do to us, we must take our eyes off people and look only to God, remembering that he has promised to be with us through everything (see Romans 8:38-39). In what situations are you afraid to speak up for what you believe? What can you do to strengthen your resolve to live more boldly for Christ?

Faithfulness (1:13-14; 2:1, 3-13; 3:14-15). Because of his difficult situation, Timothy may have been tempted to waver in his faith or even to desert the cause of Christ as others had done (4:10, 16). To resist this temptation, Timothy was to remember Christ's faithfulness in suffering and dying for our sins. In addition, Paul's own example was important, for he had been faithful through countless trials and was still serving Christ, even in prison. Paul urged Timothy to maintain sound doctrine, to be loyal and diligent, and to endure.

Importance for Today. We followers of Christ can count on being opposed and suffering because of what we believe and how we live. People don't like to be reminded that they are sinning and headed for hell. Even in our churches we may face rejection when we stand for the truth. But regardless of the cost, we are to be faithful to Christ and to faithfully proclaim his Word. As we trust Christ, he counts us worthy to suffer, and he will give us the strength we need to be strong and faithful to him. What can you do to prepare for times of discouragement?

Preaching and teaching (2:2, 22-26; 3:16-17; 4:1-5). Paul had spent most of his life spreading the Good News, winning people to Christ, teaching new Christians, and establishing new churches. Paul had trained Timothy to follow in his footsteps, to preach and teach the gospel. So facing the reality of his own death, Paul passed the leadership torch to Timothy and encouraged him to train others who would be able to carry on after Timothy was gone. Timothy should train these men and women in sound doctrine, in being totally committed to Christ, and in how to teach. In large measure we have heard the gospel and have believed because Paul and Timothy were faithful to teach others how to teach others.

Importance for Today. The two most important tasks of a Christian leader are evangelism (sharing the gospel with others and leading them to Christ) and discipleship (establishing new believers in the faith). A vital part of the discipleship process is preparing people to transmit God's Word to others so that they in turn might pass it on. Of course it is not enough just to teach—teaching must be of the highest quality, mining the depths of God's Word. Whom are you helping to disciple? What is your church doing to carefully train men and women to teach?

Error (2:14-21; 3:1-13; 4:9-18). Wherever there is truth, lies will arise. Human beings are sinful and will use anything, even religious causes, to meet their self-centered needs. Remember, too, that Satan is constantly twisting the truth and attempting to deceive, so we shouldn't be surprised that false teachers abound. Paul warned Timothy about heretics and spiritual dropouts. Timothy was not to be surprised, discouraged, or defeated by these false teachers and deserters. Instead, he should stay strong in his faith, confront and refute those who would lead the church astray, and continue to boldly preach and teach the truth. And Paul reminded Timothy that God's Word, not theories and philosophies, contains God's truth (see 2:15; 3:16-17).

Importance for Today. The Bible warns that in the final days before Christ returns, false teachers will be prevalent. Thus spiritual error and heretics will be increasing through the years. The antidote for false teaching is keeping our eyes on Christ and studying God's Word. We must be disciplined and ready to reject heresy. We must know the Word of God as our sure defense against error and confusion. How much time each week do you spend in Bible study? What new Christian friend can you help get grounded more firmly in the Word?

Life Application Bible Commentary - Life Application Bible Commentary – 1 & 2 Timothy and Titus.

2 TIMOTHY 1

FAMILIAR GREETINGS / 1:1-2

Paul's second letter to Timothy was written sometime between two and four years after his first letter. Penned in approximately a.d. 66 or 67, these are the last words we have from Paul. Timothy had been Paul's traveling companion on the second and third missionary journeys, and Paul had left him in Ephesus to help the church there (1 Timothy 1:3-4). As in his first letter, Paul encouraged Timothy in his ministry in Ephesus. Paul's first letter to Timothy had focused on silencing the false teachers and choosing effective leaders for the church. The ministry in Ephesus presented overwhelming challenges for the young minister, and Paul had expressed hope to visit Timothy in Ephesus at some point (1 Timothy 3:14).

As Paul wrote this second letter, the Christian church throughout the empire was facing severe persecution and hardship. Emperor Nero had begun a major persecution in a.d. 64 as part of his plan to pass the blame for the great fire of Rome from himself to the Christians. This persecution spread across the empire and included social ostracism, public torture, and murder.

Thus, the tone of this letter is somber. Paul, imprisoned for the last time, knew he would soon die. Unlike Paul's first imprisonment in Rome, when he was in a house (Acts 28:16, 23, 30) where he continued to teach, this time he was probably confined to a cold dungeon, awaiting his death (4:6-8). As Paul awaited execution, he wrote this letter to his dear friend Timothy, a younger man who was like a son to him (1:2). How Timothy must have cherished this last letter from his beloved mentor and friend.

1:1 Paul, an apostle of Christ Jesus by the will of God.NRSV As at the beginning of 1 Timothy, Paul had identified himself by name and also by his authority. Paul was an apostle (apostolos), meaning "one who is sent." Paul was not one of the original twelve disciples (who were called apostles after Jesus' resurrection), yet Jesus appeared to Paul personally and commissioned him to be an apostle (Acts 9:1-6; 26:12-18).

God chose Paul for special work: "He is an instrument whom I have chosen to bring my name before Gentiles and kings and before the people of Israel . . ." (Acts 9:15 nrsv). Paul did not seek this apostleship; instead, he was chosen by God. Thus, Paul could truthfully say he was an apostle by the will of God. Here Paul used a different emphasis than in his first letter. In 1 Timothy, Paul said that his apostleship was by "command of God," emphasizing God's active role in sending him to carry the gospel. That command was still being carried out. As Paul neared the end of his life, he could resolutely claim that his ministry had been a product of God's plan. As the rest of this letter will show, Paul's thinking had shifted from the work that needed to be done (in his first letter to Timothy) to the work he had accomplished (see 4:6-7).

Obviously, this formal introduction was unnecessary for Timothy; however, Paul knew that his letters and teachings ultimately would reach a much larger audience, so he included these credentials in the salutation.

According to the promise of life which is in Christ Jesus.NKJV The Greek word translated "according to" (kata) could give two meanings for this phrase. One meaning implies cause (Paul became an apostle when he received the promise of life in the gospel of Jesus Christ). The other meaning implies goal or purpose. (The "promise of life" in the gospel became the message Paul had taken across the Roman Empire.) The promise of life is the promise of eternal life. Although fully realized at the return of Christ, this life begins at conversion (see Titus 1:2).

Among the twenty-nine Greek words that make up this greeting, Paul used the title Christ Jesus three times. In Paul's mind Christ Jesus defined his role as an apostle, guaranteed a powerful promise out of which flowed life itself, and was the source of "grace, mercy and peace."

Everything Paul was and hoped to be was wrapped up "in Christ Jesus."

The phrase "in Christ Jesus" provides almost a summary statement of Paul's theology. He used the phrase in every one of his letters with the exception of 2 Thessalonians and Titus, each of which include a slightly different format (see 2 Thessalonians 1:12; Titus 3:4-6). (For defining usages see Romans 6:11; 8:1; 1 Corinthians 1:4; 15:22; 2 Corinthians 5:17, 19; Galatians 2:16-17; 3:28; Ephesians 2:10; 4:32; Philippians 3:8-9; Colossians 1:28; 2:9-10; 1 Thessalonians 4:16; 1 Timothy 1:14; 2 Timothy 2:1). In Paul's thought, the phrase "in Christ Jesus" refers to the mystical union between Christ and the believers. This means that the relationship that exists between Jesus and those who have received him (John 1:12) is unlike any other. In one place, Paul describes this as "Christ in you, the hope of glory" (Colossians 1:27 niv), while in another he affirms, "If anyone is in Christ, he is a new creation; the old has gone, the new has come!" (2 Corinthians 5:17 niv). To be "in Christ Jesus," then, involves trusting him, identifying with him, seeing ourselves under his protection and authority, and recognizing his presence in us.

1:2 To Timothy, a beloved son.NKJV Paul most likely met the young Timothy and his mother, Eunice, and grandmother Lois (1:5) when Paul and Barnabas visited Lystra, a city in the province of Galatia, on the first missionary journey (see Acts 14:8-21). On the second missionary journey, Paul and Silas traveled to several cities that Paul had already visited, including Lystra, "where there was a disciple named Timothy, the son of a Jewish woman who was a believer. . . . He was well spoken of by the believers in Lystra and Iconium. Paul wanted Timothy to accompany him" (Acts 16:1-3 nrsv). So the young disciple, Timothy, traveled the empire with Paul, preaching and teaching the Good News. He became Paul's assistant—traveling with, and sometimes for, the great apostle. (For an outline of Timothy's activities for Paul, see the comments on 1 Timothy 1:2.)

That Paul referred to Timothy as a beloved son, or "my beloved child" (nrsv) reveals the special relationship that had developed between them, like a father and son. Paul wrote of Timothy: "As a son with a father he has served with me in the work of the gospel" (Philippians 2:22 niv). The term of endearment also indicates that this letter will be directed more toward Timothy himself.

Grace, mercy, and peace from God the Father and Christ Jesus our Lord. Grace and peace appear in the greeting of all of Paul's letters. In his letters to Timothy, however, he added mercy (see also 1 Timothy 1:2). "Mercy" pictures God's "loving-kindness" so often written about in the Old Testament. God's mercy helps us day by day. Paul loved Timothy dearly, so he added "mercy" to reassure Timothy of God's constant protection and guidance, especially important as Paul faced his own death.

Paul did not mention the Third Person of the Trinity, the Spirit, until verses 7 and 14, but here he wrote of both the Father and Christ Jesus as the sources of grace, mercy, and peace. The phrase not only mentions what we desperately need, it also conveys the fact of our abundant source. Therefore, as the writer of Hebrews encourages us, "Let us then approach the throne of grace with confidence, so that we may receive mercy and find grace to help us in our time of need" (Hebrews 4:16 niv).

PAUL ENCOURAGES TIMOTHY TO BE FAITHFUL / 1:3-18

Even if we did not know of the ancient practice of beginning letters with prayers for the expected readers, we would conclude that it was certainly Paul's habit to do so. In most instances, his prayers took the form of thanksgiving. Paul's assurance to Timothy of his prayers has a familiar ring (see Romans 1:8; Philippians 1:3), but with an added note of intimacy found nowhere else.

Paul's gentle words provide a clearer picture of Timothy's character. After their years of working companionship, the separated ministries had been difficult for both men. The parting had been painful (1:4). When Paul thought of his young disciple's faithfulness, he was reminded of Lois and Eunice, who had made a contribution to Timothy's faith. With these examples in mind, Paul was encouraged, and he proceeded to offer encouragement to Timothy. He elaborated on their shared role as guardians, heralds, and teachers of the gospel.

1:3 I am grateful to God—whom I worship with a clear conscience, as my ancestors did—when I remember you constantly in my prayers night and day.NRSV Paul constantly prayed for the churches he founded and visited (see Romans 1:8; Philippians 1:3; Colossians 1:3); and Paul constantly prayed for Timothy, his friend, his fellow traveler, his son in the faith, and a strong leader in the Christian church. Although the two men were separated from each other, their prayers provided a source of mutual encouragement. Sitting in a damp Roman prison cell, the great missionary Paul could no longer preach and travel, but he could pray. Paul's dearest friend, Timothy, ministered with believers very dear to him, in Ephesus. Paul expressed his gratefulness to God for Timothy and his ministry, praying for him night and day. Paul knew he would die soon, but Timothy had been well prepared to carry on strong leadership in the Christian church. Paul would die; Christianity would not.

Paul's almost parenthetical statement, that he worshiped God with a clear conscience, mirrors his words in 1 Timothy 1:5 and their contrast in 1 Timothy 4:2. Earlier in his ministry, Paul had said, "I do my best always to have a clear conscience toward God and all people" (Acts 24:16 nrsv). Three possibilities have been proposed to explain Paul's "clear conscience":

1. Paul was thinking of his own present situation in prison and claiming innocence as he faced charges in Rome.
2. Paul was stating his own moral integrity in contrast to the guilt of the false teachers and other opponents he and Timothy faced.
3. Paul was describing his life of service to God as being wholehearted and without regrets (see Romans 1:9).

The last of these possibilities seems to fit best in the context. As Paul looked back over his life (mainly his life since his call to apostleship and ministry), he could confidently say that he had accomplished what God had called him to do. He could worship with a clear conscience. Paul's word for "worship" (latreou), means "service," and makes the context broader than a religious ceremony.

Paul's ancestors were God-fearing Jews. The phrase "as my ancestors did" reveals Paul's understanding that the Christian faith was based on the Jewish faith.

1:4 Recalling your tears, I long to see you so that I may be filled with joy.NRSV We don't know when Paul and Timothy had last parted, but it was probably when Paul was arrested and taken to Rome for his second imprisonment. The tears they had shed at parting had revealed the depth of their relationship. Timothy brought Paul great joy. Paul longed to see Timothy again, so twice more in this letter Paul requested that Timothy do his best to come to him soon (see 4:9, 21).

Although the first words of the sentence set us up to expect a statement of compassion for Timothy, instead Paul confesses his own longing to be reunited with the young man. Paul felt concern for Timothy, as well as intense loneliness in prison. Paul's description of his relationship with Timothy as a father-son bond accurately portrayed what they had come to mean to each other.

1:5 I have been reminded of your sincere faith, which first lived in your grandmother Lois and in your mother Eunice and, I am persuaded, now lives in you also.NIV Timothy's mother and grandmother, Eunice and Lois, were early Christian converts, possibly through Paul's ministry in their home city, Lystra (Acts 16:1). They had communicated their strong Christian faith to Timothy, even though his Greek father (Acts 26:1) was probably not a believer. Paul mentioned Timothy's sincere faith probably because Timothy's genuine, unhypocritical faith stood in bold contrast to the insincerity of many who had deserted Paul (see 1:15; 2:17-18; 3:1-9, 13; 4:3-4, 10, 14, 16). Paul had no doubts concerning Timothy's faith.

Sincere faith means our possessing heartfelt trust, not merely professing religious words. We must have genuine, authentic faith to face our work and challenges. Faith requires us to be steadfast and unwavering when we are under pressure or facing opposition. To trust God each day is a decision we must make, not an emotion that we feel. Is your faith halfhearted? Do you rely on how you feel to determine your faithfulness to God?

While "I am sure" (nrsv) accurately translates Paul's word pepeismai, the phrase strikes us in English as if it was wishful thinking. But the words mean I am persuaded, and Paul used them again in verse 12 ("I am convinced" niv) to speak of his own confidence in Christ. Timothy had been "on the job" in Ephesus for a few years. Perhaps his outward success may have been in doubt, but Paul was certain of his faithfulness.

1:6 For this reason I remind you to fan into flame the gift of God, which is in you through the laying on of my hands.NIV The reason was the fact that Timothy possessed sincere faith (1:5), a precious treasure in a church leader. In telling Timothy to fan into flame the gift of God, Paul was encouraging him to persevere. At the time of his ordination, Timothy had received a special gift of the Spirit to enable him to serve the church: "Do not neglect the gift that is in you, which was given to you through prophecy with the laying on of hands by the council of elders" (1 Timothy 4:14 nrsv). This gift was most likely the gift of ministry, the special grace from God to do Christian service. Verse 7 supports that concept. The phrase the laying on of my hands most likely means that Timothy's spiritual gift had been given to him, along with a prophecy, when Paul and the elders laid their hands on him and set him apart for ministry.

Rather than asking Timothy to restart a cold fire, Paul was encouraging him to fan a young fire to keep it at full flame. Timothy did not need new revelations or new gifts; he needed only to "fan" the gift of leadership he already had received, as well as to have courage and self-discipline for holding on to the truth in the days to come (see 1:13-14). "Fan into flame" does not suggest that Timothy had fallen away from the faith; instead, Paul was encouraging Timothy to continue to step out boldly in faith and proclaim the gospel. In 1 Timothy 4:12 and 1 Corinthians 16:10-11, Paul indicates that he was concerned for Timothy, who was younger and much less forceful and bold than Paul. Paul did not want the false teachers to get an upper hand. Timothy needed to take charge. When Timothy used his gift, the Holy Spirit would go with him and give him power. God never gives us a task to do without empowering us to carry it out.

The challenge to "fan into flame" (anazopurein) helps us understand how spiritual gifts work. Spiritual gifts are neither "gas jets" that can be turned on or off at our whim, nor "neatly packaged spiritual powers" with clear boundaries and qualities that the user fully understands. A "gift" requiring "fanning" implies that an ability for ministry may be neglected or ill-used. We cannot be sure if Paul thought Timothy had allowed his gift to die down to embers or whether he was encouraging the young pastor to keep stoking the fire to avoid having it burn low. In either case, the illustration shows that we must cooperate with God's work in our lives. We are not simply possessed by God's Spirit; we are indwelt. As Christians, we must actively host God's presence in us.

Paul taught that the Spirit's presence provides believers with gifts for ministry (see Romans 12:3-8; 1 Corinthians 12–14; Ephesians 4:7-13). Some of the gifts seem very specific (i.e., "tongues," "prophecy," "healing"), but the attention must always focus on the Spirit's work through those gifted rather than the gifts they have. Our focus ought to be on contributing to others rather than on identifying our gift.

1:7 For God did not give us a spirit of timidity, but a spirit of power, of love and of self-discipline.NIV Timothy experienced constant opposition to his message and to himself as a leader. His youth (see 1 Timothy 4:12), his association with Paul, and his leadership had come under fire from believers and nonbelievers alike. Perhaps Timothy felt intimidated, angered, even helpless in face of the opposition from the false teachers. Whatever the degree of his difficulties, Paul urged Timothy to boldness by reminding him of his call, his gift, and God's provision (see 1:6). God does not give a spirit of fear, that is, timidity or cowardice; rather God provides:

• Power—We do not need to have naturally powerful personalities. God gives strength of character and confidence that wins us respect when we face opposition as we speak, preach, and live the truth. God supernaturally replaces any timidity on the servant's part with boldness. The powerful minister doesn't hoard his power or lord it over others; he empowers those in his congregation. Paul experienced what he wrote: "My speech and my proclamation were not with plausible words of wisdom, but with a demonstration of the Spirit and of power" (1 Corinthians 2:4 nrsv). For Paul this power was an inseparable part of the gospel (see Romans 1:16). Such power is difficult to discredit.
• Love—Accompanying the power to speak the truth must be love for the listeners, believers and nonbelievers alike. Love separates Christians from the heathen world around them. Jesus promised, "By this all will know that you are My disciples, if you have love for one another" (John 13:35 nkjv). Indeed, love separated the minister of Christ from the false teachers. Such love is difficult to dismiss.
• Self-discipline—This can also be translated "self-control" or "sound mind." In order to lead others, the true minister must have control over himself. To put it another way, a good leader must have a cool head. Self-discipline and self-control sound like self-effort. But Paul explained them as divinely bestowed on his servants, resulting in soundness of mind. Such control, such "soundness" is difficult to disclaim.

All of these qualities (boldness, power, love, and self-control) are gifts of the Spirit, not just natural tendencies. They function best in harmony. Boldness and power are tempered by love and self-control. Under the pressures of leadership, people tend to gravitate toward a desire for power and boldness as the most effective tools for success. But used alone, these qualities are self-defeating. The inclusion of love and self-control clearly indicates that a leader's effectiveness comes from God's Spirit. We may be impressed by a leader who exhibits boldness and power, but without love or self-control, such a leader is little more than a bully.

Opinions differ about whether or not the word "spirit" as used here refers directly to the Holy Spirit or to some inner attitude given by God. The answer is that the Holy Spirit strengthens the human spirit. Thus, the expression a spirit of timidity is probably another way of saying "a timid disposition," which Timothy probably had by nature. But the Holy Spirit has given believers power (Acts 1:8), love (Romans 5:5), and self-control (Galatians 5:22-23). Thus, to have a spirit with these qualities is to have a human spirit that has been regenerated by the Holy Spirit. This statement prepares the way for Paul's later direction to Timothy to rely on the Holy Spirit's live-in help to guard the gospel (1:14).

1:8 So do not be ashamed to testify about our Lord, or ashamed of me his prisoner.NIV Because of Timothy's call, gift, and provision of power, love, and self-control, he certainly had every reason to stand against any opponents, unashamed of the gospel, and unashamed of his imprisoned mentor. In this time of mounting persecution, Timothy may have been struggling with fears as he continued to preach the gospel. His fears would have been based on fact—believers were being arrested and executed. Perhaps some viewed Paul's imprisonment and impending execution, indeed the harassment of all Christians, as God's judgment against the Christian movement: maybe it really wasn't true; maybe Jesus and his gospel really were lies; maybe Paul deserved to be locked up for spreading that message. Against such opposition and doubt, Paul urged Timothy to remain strong, sure, certain, unwavering as he testified about the Lord, and not to be ashamed that Paul sat in prison for his testimony. Paul was sure of God's hand in his present situation; so sure that he called himself his [God's] prisoner.

But join with me in suffering for the gospel, relying on the power of God.NRSV Paul told Timothy to expect suffering for the gospel. Eventually Timothy would be jailed for preaching the gospel (Hebrews 13:23). But Paul promised Timothy that God would give him reliable power and that he would be able to endure if suffering came. Paul had written to the Corinthians, "I am content with weaknesses, insults, hardships, persecutions, and calamities for the sake of Christ; for whenever I am weak, then I am strong" (2 Corinthians 12:10 nrsv). When believers undergo suffering, they need not rely on their own strength for survival and sustenance; instead, God gives power and strength to endure.

1:9 Who has saved us and called us to a holy life.NIV Paul mentioned that he was suffering for the gospel (1:8) and, in verses 9-10, summarized some important points of the gospel. Continuing from verse 8, "relying on the power of God," Paul writes that God saved us. Salvation forms the core of the gospel, the Good News. There would be no gospel without the sacrifice that Jesus Christ made for our sins so that we could be "saved."

Moreover, God called us with a holy calling:

• "And we know that all things work together for good to . . . the called. . . ." (Romans 8:28 nkjv)
• "Moreover whom He predestined, these He also called; whom He called, these He also justified; and whom He justified, these He also glorified." (Romans 8:30 nkjv)
• "God is faithful, by whom you were called into the fellowship of His son, Jesus Christ our Lord." (1 Corinthians 1:9 nkjv)
• "I am astonished that you are so quickly deserting the one who called you in the grace of Christ. . . ." (Galatians 1:6 nrsv)
• "I therefore, the prisoner in the Lord, beg you to lead a life worthy of the calling to which you have been called." (Ephesians 4:1 nrsv)
• "Urging and encouraging you and pleading that you lead a life worthy of God, who calls you into his own kingdom and glory." (1 Thessalonians 2:12 nrsv)

Why did God save us and call us? His purpose in salvation was to redeem people for himself—people who lived to glorify him. He saves people from sin and calls them to holiness. Each believer is called to a holy life. Holy living seeks God's view instead of the self-centered view. Holiness expects to find God involved in every facet of life. Holiness consistently turns away from self-pleasing answers in order to please God. As opposed to the pagans who often tried to please their gods through good works or self-abasement, believers can live truly holy lives because holiness is not according to our works, but according to His own purpose and grace which was given to us in Christ Jesus before time began.NKJV Salvation and holiness rely on the Giver alone, not on the receiver. We cannot live holy lives according to our works: "For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, not of works, lest anyone should boast. For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand that we should walk in them" (Ephesians 2:8-10 nkjv).

Our works cannot save us nor empower us to please God with our lives. Instead, our salvation and holiness occur because of God's purpose and grace (see Titus 3:4). God's sovereign choice alone, through his planned purpose and his astounding grace, allowed sinners to receive salvation and the right to stand holy before him. Everything fits into the framework of God's sovereignty. We create neither the opportunity nor the possibility of our salvation. God graciously allows us to simply respond to his plan.

Salvation was given to us in Christ Jesus. We are saved only because of Jesus' death on the cross in our place. Only because he took the punishment we deserved does God offer salvation and holiness. Jesus said, "I am the way, the truth, and the life. No one comes to the Father except through Me" (John 14:6 nkjv).

This incredible offer to human beings did not occur as God saw the world spin out of control; rather, it was planned before time began, or literally "before time eternal." God's sovereignty extends from eternity to eternity, enveloping the history of humanity. God knew that people would require a Savior, and from the beginning he planned to give his only Son. "From everlasting to everlasting, You are God" (Psalm 90:2 nkjv).

1:10 But it has now been revealed through the appearing of our Savior, Christ Jesus.NIV That purpose and grace "given to us in Christ Jesus" was planned since eternity, but has been revealed to people through the appearing of our Savior, Christ Jesus. This "appearing" (Greek epiphaneia) was in human form—Christ Jesus on earth, in a human body, preaching, teaching, healing, dying, and rising again. His becoming visible and touchable allowed humans access to him in a way that had not been available before the Incarnation. But the use of "revealed" (phanerotheisan) also implies Christ's preexistence before the Incarnation. Jesus' life did not begin at conception in Mary but has always been. He was present and active in creation (see Colossians 1:15-17). Though "appearing" usually refers to Christ's expected return (see 2 Thessalonians 2:8; 1 Timothy 6:14; 2 Timothy 4:1, 8; Titus 2:13), here Paul used the word to describe Christ's incarnation.

Paul called Jesus Christ "our Savior." Paul may have used this particular Greek word, soter, because at the time, the cruel emperor Nero was applying it to himself. Paul brought his readers back to the true Savior—not any human leader, but Jesus Christ.

Who has destroyed death and has brought life and immortality to light through the gospel.NIV Through his death and resurrection, Christ destroyed death. He ended death's claim of invincibility and mortally wounded this terrible foe. All human beings still must die, but death is not the end. There is hope beyond the grave; and that hope counteracts any fear of death:

• Listen, I will tell you a mystery! We will not all die, but we will all be changed, in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised imperishable, and we will be changed. For this perishable body must put on imperishability, and this mortal body must put on immortality. . . . Then the saying that is written will be fulfilled: "Death has been swallowed up in victory. Where, O death, is your victory? Where, O death, is your sting?" (1 Corinthians 15:51-55nrsv)

Believers are given eternal life beginning at the moment of salvation. Believers are immortal—of necessity dying physically, but not forever. They will rise again. This is the mystery our Savior, Jesus Christ, brought to light through the gospel. The gospel, the Good News of salvation in Jesus Christ, reveals and illuminates these promises. Paul had been commissioned to proclaim this Good News.

1:11 For this gospel I was appointed a herald and an apostle and a teacher.NRSV Verses 9-10 summarized the gospel to which Paul was divinely appointed "by the will of God" (1:1). God appointed Paul to be a herald (kerux, "one who announces and proclaims"), and an apostle (apostolos, "one who is sent"), and a teacher (didaskalos, "one who imparts knowledge and gives instruction"). Timothy obviously already knew this information. It seems that Paul added these words as he marveled at the wonder of his own call to such a tremendous responsibility.

Paul's words for his job description mirror his actual performance. Though the title of apostle was the weightiest of the three, Paul listed it second. Top billing went to "herald." A herald has little importance apart from his or her message, and Paul's practice was to proclaim God's message, the gospel, even to strangers. In new settings where he was not known, he would proclaim the gospel and allow it to speak for itself (see Acts 17:16-34). Paul had reminded the Corinthians (1 Corinthians 2:1-5) that his arrival among them was not at all impressive except for the power of the gospel itself. His message was of such value that Paul, the herald, had insisted on being heard!

Paul also maintained he had been made an "apostle" the same way the original Twelve had been commissioned—by Jesus himself (see 1 Corinthians 15:8; 9:1; Galatians 1:11–2:10). Yes, they had spent three years with Jesus, but the final proof of apostleship was not that they had chosen to be with Christ, but that Christ had chosen them (John 15:16). As a herald, Paul had been entrusted with a message; as an apostle, he had been entrusted with an authority. Paul represented Jesus Christ.

Third among Paul's credentials was his role as teacher. Timothy was a product of his work, and he expected Timothy not only to pass on what he had been taught but to also find others who could carry on the process (see 2:2). Paul was describing himself not only as the conductor of the message and a representative of Christ; he was also declaring his function in communicating and applying the truth of the gospel. As a teacher, Paul was a tenured herald!

1:12 That is why I am suffering as I am.NIV Because Paul had traveled the empire announcing and teaching the gospel, he was suffering in prison. His faithfulness to God's call had led him to suffering as a common criminal. But Paul had no doubts, no apologies, and no fear for the future.

Nevertheless I am not ashamed, for I know whom I have believed and am persuaded that He is able to keep what I have committed to Him until that Day.NKJV Paul knew he had put his confidence in the right Person; he knew he had given his life for the right cause; thus, he was not ashamed. A lifetime of experience with the Lord—joys, sorrows, pain, frustration, persecution, prayer, ministry, guidance, sustenance—had taught Paul about God in whom he believed.

The phrase keep what I have committed to Him (literally, "my deposit") has been taken to mean: (1) Paul knew that God would guard the souls of those converted through his preaching;(2) Paul trusted God to guard his own soul until Christ's second coming; or (3) Paul was confident that, though he was in prison and facing death, God would carry out the gospel ministry and guard the teaching through others such as Timothy. The word for "deposit" carries the meaning of placing valuables in the hands of a friend who would keep them safe while you are on a journey. This meaning supports view 3 just mentioned, that the deposit was Paul's message and ministry. If we relate the deposit to verse 14, guard "the good deposit," or to 1 Timothy 6:20, "guard what has been entrusted to your care," the deposit implies protecting the teachings.

Paul may have expressed his confidence to encourage Timothy, who was undoubtedly discouraged by the problems in Ephesus and fearful of persecution. Even in prison, Paul knew that God was still in control. No matter what setbacks or problems we face, we can trust fully in God. Paul had written to the Romans: "For I am persuaded that neither death nor life, nor angels nor principalities nor powers, nor things present nor things to come, nor height nor depth, nor any other created thing, shall be able to separate us from the love of God which is in Christ Jesus our Lord" (Romans 8:38-39 nkjv).

1:13 What you heard from me, keep as the pattern of sound teaching, with faith and love in Christ Jesus.NIV Timothy did not need to wonder about the content of sound teaching—he could always recall Paul's teaching and read Paul's letters as his pattern. The Greek for sound teaching refers to an outline or sketch. Rather than a rote repeating of Paul's teaching, Timothy was to use Paul's teaching as his outline or pattern. It was a foundation upon which Timothy could preach and teach. And, like a sure foundation, Paul's pattern would keep Timothy from straying from the truth. Timothy had every resource needed to carry on his ministry, and it boiled down to teaching only the truth, with faith in Christ and love for all people. Sound teaching requires both faith in the heart and genuine love for the Lord. Sound teaching also helps people remain true to the tenets of the Christian faith because it refers to orthodox teaching (see 1 Timothy 1:10; 6:3).

The phrase keep as the pattern (or "hold to the standard" nrsv), conveys a double intent that can be lost in translation. The ideas of both (1) preserving the integrity of the truth that Timothy learned from Paul and (2) modeling that truth in his life are included. This expression joins several in this letter to emphasize Paul's concern for Timothy's spiritual survival and effectiveness (see 2:2, 14-15; 3:10-14; 4:1-2).

1:14 Guard the good deposit that was entrusted to you—guard it with the help of the Holy Spirit who lives in us.NIV Paul had been entrusted with the Good News (Acts 9:15-19; 1 Thessalonians 2:4; Titus 1:3). This call by Jesus became his life's mission as he preached the gospel across the Roman Empire. All who hear, believe, and accept the good deposit ("treasure," nrsv) of sound doctrine have also been entrusted with it. The words "deposit that was entrusted to you" are a single compound word in Greek (paratheken) that Paul also used verse 13. There the object of the verb ("to him") is implied by the context. The same is true here, though the object of the verb is "you." The language throughout this letter creates a strong sense of Paul writing his "last wishes" and disposing of his treasured goods. Paul has just affirmed (1:13) his confidence in God's ability to keep what he has deposited with him. Next Paul conferred on Timothy the ongoing duty to preserve what he had deposited with him. That "deposit" included all the good that had flowed to Timothy through Paul: not only his own conversion, but the teachings, experiences, as well as the duties conferred on him by Paul.

Timothy was to guard that treasure—not by burying it and keeping it hidden, but by entrusting it to faithful men and women, who would teach it to others, who in turn would teach it to others, and on through the centuries. Because men like Timothy "guarded the treasure" as Paul had commanded, two thousand years later we too have the true gospel, the sound doctrine, that we are commanded to entrust to others. Only with the help of the Holy Spirit could the truth remain untainted, guarded, and protected as it passed through the centuries.

Note the shared responsibility emphasized in this passage. Timothy could be charged to guard the good deposit, but he must do so counting on divine help. The live-in Holy Spirit will assist those intent on being trustworthy of the gospel. The ongoing existence of the body of Christ, as well as the availability of the Scriptures, simply cannot be explained as the product of faithful people throughout the ages. Supernatural help has been involved! Both human agents and divine guarantees have had a part in fulfilling Jesus' words, "Heaven and earth will pass away, but my words will not pass away" (Matthew 24:35 nrsv).

Paul intentionally changed grammatical persons in this verse. By locating the Holy Spirit as living in us when the expected person would be "you," Paul included a powerful binding effect in his statement. Not only does the verse emphasize the shared presence of the Spirit in Paul and Timothy, it also reminds us of his active indwelling in us.

1:15 You know that everyone in the province of Asia has deserted me, including Phygelus and Hermogenes.NIV Ephesus was the leading city in the province of Asia, if not all of Asia Minor (see the map in the introduction of this commentary). By saying everyone . . . has deserted me, Paul may have been referring to a general lack of concern or support for him in his difficult time of need. Many had refused to stand up for him or at least stay at his side during his trial. This occurred not accidentally, but apparently on purpose. This caused Paul much pain. The "everyone" was not literal, but was used by Paul as a sweeping generalization. Those who were resisting Timothy were, in the same action, abandoning Paul. The fact that just a few had remained faithful heightened Paul's sense of having been deserted.

Nothing more is known about Phygelus and Hermogenes, who evidently opposed Paul's ministry and/or his authority; the fact that Paul named them could mean that he least expected their desertion or that he knew they were in Ephesus. They may have held leadership positions. Apparently Timothy knew the situation, for Paul added no further details. In any case, these men serve as a warning that even leaders can fall.

1:16 May the Lord show mercy to the household of Onesiphorus, because he often refreshed me and was not ashamed of my chains.NIV In contrast to those who deserted him, Paul mentioned Onesiphorus as a true and loyal friend. His name means "help-bringer." Unashamed of Paul's imprisonment, Onesiphorus refreshed Paul. The stigma attached to Paul's chains and any concern about being identified as a friend of this prisoner did not faze this faithful brother and his household, who continued to minister to Paul in prison. Paul prayed for mercy on his friend and his friend's family here and in verse 18.

There are two ways to understand Paul's prayer for Onesiphorus:

(1) Onesiphorus was dead at the time of Paul's writing. This may be understood by the verb "show mercy" in this verse and to "on that day" in verse 18. This view is uncertain because of the mention of his household.

(2) Onesiphorus was separated from his family at Ephesus for quite a while as he did missionary work. Paul wished God's blessing and mercy on his family.

Paul's strong prayer in verse 18 seems to indicate that Onesiphorus had died (see comments on verse 18).

1:17 On the contrary, when he was in Rome, he searched hard for me until he found me.NIV Onesiphorus lived in Ephesus, but for some reason had been in Rome and, while there, had gone out of his way to search for Paul until he had found him. If Paul had been largely "abandoned" by others, Onesiphorus may have had difficulty finding anyone who would even admit to knowing Paul's location. Besides, a stranger to the city may simply have had problems getting through the red tape and bureaucracy of the Roman penal system. In any case, the aging apostle saw in Onesiphorus a brother who allowed neither inconvenience nor potential embarrassment to keep him from tracking Paul down. Onesiphorus's visits had refreshed the lonely prisoner.

1:18 May the Lord grant that he will find mercy from the Lord on that day.NIV Paul prayed that his friend would receive mercy from the Lord on that final day of judgment. He was certain that there would be an accounting of each person's life, and that unrewarded service for Christ in this life would be openly proclaimed.

And you know very well how much service he rendered in Ephesus.NRSV Timothy was familiar with Onesiphorus and his service in Ephesus. The service Onesiphorus rendered to Paul in faraway Rome was not isolated; Onesiphorus had a record of service in Ephesus as well. Paul's statement to Timothy gives us a beautiful insight into the character of this otherwise unknown servant of God.

Some scholars have suggested that Onesiphorus was dead at this writing, and the evidence from this passage makes that assumption possible. Because Paul hoped Onesiphorus's family would be granted mercy in the present (1:16), while his subsequent request (1:18) was that his friend would find mercy from the Lord on that day, it can be inferred that Onesiphorus was no longer around. Paul's expression "mercy from the Lord on that day" conveys deep appreciation to Onesiphorus, rather than a formal request to God for his fate in eternity. Attempts to find support here for the idea that the church should pray for the dead could be called an "application from silence." Paul was not telling Timothy to pray for the dead, but to imitate those, like Onesiphorus, who were faithful to Christ and unashamed to be associated with servants of Christ who were suffering or who were in prison.