Annotations for 2 Timothy

1:6–7 Paul had just expressed his confidence in Timothy’s genuine faith (v. 5). He then exhorted the young man to continue fanning into flame the gift for ministry that the Spirit had imparted to him at the time Paul and other elders had prayed for Timothy and had publicly recognized his giftedness through the laying on of hands (see 1Ti 4:14, note). The word “spirit,” though sometimes understood as “an attitude,” is much more likely a reference here to the Spirit of God (2Ti 1:7; see Isa 11:2). The Holy Spirit imparted to Timothy love, power and level-headed wisdom, interacting with his basic ministry giftedness. These qualities were exactly what Timothy would need to carry out Paul’s exhortation to stand unashamed and steadfast in the face of persecution (2Ti 1:8–14).

2:2 Paul outlined a pattern of spiritual multiplication here with four generations of disciples in view. Paul had committed the gospel message to Timothy, who would commit it to faithful disciples. In turn, they would teach other disciples.

2:3–7 Paul used three analogies to exhort Timothy to stand strong in the midst of persecution and difficulty in the ministry. First, like the soldier who avoided entangling himself in civilian affairs in order to please his commanding officer, Timothy was instructed to focus his attention on pleasing the Lord Jesus rather than “looking back” for an easier path, as others had done (see 2Ti 1:15; Lk 9:61–62). Second, like an athlete who competed according to the game’s regulations in order to win the prize, Timothy would have to comply with the ministry’s “rules,” which included the possibility of suffering, while promising great reward (2Ti 4:8; see 1Co 9:24–27). Third, like the farmer who labored hard so that he could partake of his crops, Timothy was challenged to work with future rewards in view.

2:11–13 Paul emphasized both the necessity of present suffering and the promise of future reward (2Ti 1; 2). God would override a person’s faithlessness in the face of persecution through his abundant grace and faithfulness (Lk 22:21–22; Php 1:6). Failure to do so would be a denial of his own gracious nature.

2:15 God’s laborer has the responsibility of skillfully handling the Word of God so that when the workmanship is inspected, it will be approved with no reason for shame. Whether Paul’s metaphor refers to cutting stones, wood or perhaps a straight highway is uncertain, but the emphasis is clear: God’s Word should be handled correctly and accurately.

2:17–18 Hymenaeus and Philetus were two of the false teachers troubling the Ephesian church (see 1Ti 1:20, note). They denied the believer’s future bodily resurrection and instead taught that the believer could have only a spiritual death and resurrection in union with Christ at the time of conversion. This doctrine was especially dangerous because it could ultimately lead to a denial of Christ’s bodily resurrection, as had happened at Corinth (1Co 15:12–19).

3:1 The last days began with Christ’s incarnation, included Timothy’s day (2Ti 3:5), and would continue until Christ’s return. This period would be characterized by sinful attitudes and deeds that would continually permeate society (vv. 1–5; see 1Ti 4:1–3).

3:6 Gullible women (Gk. gunaikaria, lit. “little women”) is used only here in the NT. In extra-Biblical literature, the term is often a contemptuous diminutive. The women are also described as “loaded down with sins” (lit. “heaped on”) and “swayed” by “all kinds of evil desires,” indicating their vulnerability to the false teachers. These women continually sought greater knowledge, but the very falseness of their teaching left them in ignorance of the truth (v. 7).

3:8–9 Jannes and Jambres, according to a Jewish tradition, were religious impostors who would be publicly exposed in their folly (Ex 7:11–12,22; 8:7).

3:16 Scripture was God-breathed (Gk. theopneustos). God communicated to individuals the specific truths. The Holy Spirit superintended this process so that there were no errors in the original writings (2Pe 1:21). This written Word is both infallible (it cannot be broken; Jn 10:35) and, because it is God’s Word, authoritative. God’s Word is not only inspired; it is also “useful.” Its usefulness is seen in four areas: teaching people God’s truth; reproving or rebuking those who are sinning (see 1Ti 5:20; 2Ti 4:2); correcting those who are in error (see 2Ti 2:25); training people to walk in God’s righteous ways.

4:6 Paul knew that the time of his death (“my departure”) was near. He vividly portrayed this through a word picture from Jewish liturgy. The last part of a sacrificial offering was the “drink offering,” an offering of wine poured over the sacrifice (see Nu 5:1–10). Paul saw his ministry as an offering to the Lord (Ro 15:16; Php 2:17), and his death would be the final act of that sacrifice.

4:7 Paul’s statement that he had “kept the faith” may mean that either he had guarded and preserved the doctrine God had entrusted to him, or, more probably, he had been loyal to the ministry responsibility that God had given him to the end.

4:8 Paul joyfully looked forward to receiving the victor’s crown, probably a reference to the reward given for living a righteous life. It would be given by the righteous Lord himself.

4:14–15 Alexander was a common name, and not enough evidence exists to identify him with other men by this name in Scripture. “The metalworker” seems to have been a description given to distinguish him from others by that name. The harm he had done, whatever its nature, was serious enough for Paul to warn Timothy strongly to beware of him.

4:16–18 This preliminary hearing was evidently a time when charges were read against Paul, and he had opportunity both to make a defense and to have others speak in his behalf. Although everyone else abandoned him, the Lord himself stood with Paul and strengthened him. The fruit of the Lord’s intervention was twofold: He enabled Paul to proclaim the gospel boldly; he delivered Paul from the immediate threat of death. Even though Paul had no doubt that death was not far away (v. 6), he had full confidence that God would provide protection and deliverance through the maze of men’s evil works into “his heavenly kingdom.”

4:20 Though God often heals the sick, he does not heal every illness. The situation of Trophimus is a sober reminder that healing ultimately rests in the sovereign will of an all-wise, all powerful God. Often through trials of illness we learn our most valuable lessons about both God and ourselves (2Co 12:7–10).