The Second Epistle of Paul the Apostle to
See the Introduction to the Pastoral Epistles before 1 Timothy.
Interior of the Mamertine Prison in Rome. The stairs descend to a lower level called the Tullianum. According to tradition, this is the site where Paul may have been imprisoned in the weeks preceding his death. From here Paul would have written 2 Timothy.
1:1 As Paul wrote, awaiting death, he reminded Timothy that the purpose of his apostleship had been to proclaim the gospel, the promise of life.
1:3-5 Paul and Timothy both had a heritage of faith. When Paul said he prayed for Timothy continually night and day, he used a common expression for continual prayer. Timothy was on his mind and in his prayers throughout each day.
1:6 The call to stir up did not mean that Timothy had "let the fire go out." It was a call to action lest sluggishness set in. On gift of God, see note at 1 Tim. 4:14. This passage focuses on Paul's part in Timothy's ordination while 1 Tim. 4:14 focuses on the involvement of the full group of elders.
1:7 Spirit here probably refers to the Holy Spirit. The Greek word translated fear is used in extrabiblical literature to refer to a person who fled from battle. Boldness, not cowardice, is a mark of the Holy Spirit (Prov. 28:1; Acts 4:31).
1:9-10 These verses summarize the gospel for which believers suffer. They serve as a reminder of the power of God on whom we rely. The use of exalted language suggests that Paul was also arguing that so glorious a message was worth suffering for.
1:12 These things are Paul's imprisonment and impending death. He was confident that God would protect either the gospel ("which was committed to my trust") or his own soul (that which I have committed unto him; lit "my commitment"). Either way, it was this confidence in God that prevented Paul from being ashamed. His boldness came not from self-confidence but from God-confidence.
1:14 That good thing was the gospel.
1:15 Asia was the name of the Roman province in which Ephesus was located. Key people who could have supported Paul had failed to do so. We know nothing about Phygellus and Hermogenes. This highlights the bleak situation in which Paul found himself. Perhaps this is one reason why Timothy, the faithful one, was such a source of joy for Paul at this time.
1:16-18 Onesiphorus was also an example of faithfulness, in contrast to those who had abandoned Paul. Paul desired that Onesiphorus persevere, continuing in faithfulness, not being pulled away by the false ways of others
2:1 This verse is a continuation of the call to Spirit-empowered boldness which began in 1:6.
2:4-6 In three analogies, Paul expounded the call to service and suffering. A person must have a single-minded desire to please God, must obey God's rules in order to succeed, and must work hard encouraged by the promise of blessing.
2:7 This verse is a call to contemplation of what has been written, not a promise of complete knowledge or understanding.
2:8 The phrase seed of David is a reminder of Jesus' messianic credentials.
The Bible and Women
The Bible highly esteems women. It teaches that they are co-bearers of the image of God—that He crowned them with honor and glory, and gave them charge to exercise dominion over the earth. Women, along with men, have the enormous dignity, privilege, and responsibility to put the glory of God on display (Isa. 43:6–7). The Bible highly esteems women, but unfortunately, women do not always highly esteem the Bible. Some disregard it—they are apathetic and lackadaisical, unwilling to exert the effort to sharpen their Bible study habits, and unconcerned about applying the word of God to their lives. Others disrespect it—they think that they have the right to choose which parts are and are not applicable to women today. Others deride it—claiming that since the writers were exclusively men, Scripture is flawed and insufficient for women. The tendency for women to disrespect and deride the Bible is particularly prevalent in our post-feminist society, even amongst those who claim to follow Christ.
Two women who had an enormous respect for the Bible were Eunice and Lois, Timothy's mother and grandmother. Paul credits them with Timothy's conversion (2 Tim. 1:5). He also credits them with carefully teaching Timothy Scripture and doctrine. Timothy's father was not a believer, so he didn't contribute to Timothy's spiritual training (Acts 16:1). It was Eunice and Lois that acquainted Timothy with "the holy scriptures," taught him what they meant, instructed him in the ways of the Lord, and ensured that he received instruction for salvation through faith in Christ Jesus (2 Tim. 3:14–15).
Paul reminds Timothy about his mother and grandmother's attitude toward Scripture and their skill in studying, understanding, and applying it. He wrote the well-known verses about all Scripture being inspired by God and "profitable for doctrine, for reproof, for correction, for instruction in righteousness," to make us perfect, throughly furnished unto all good works in the context of the outstanding job that Eunice and Lois did equipping Timothy (2 Tim. 3:14–17). These two women did not disregard, disrespect, or deride the Bible. They held it in highest esteem.
In order to influence for Christ those who are in our relational sphere, women need to have the same regard for Scripture that Eunice and Lois had. We need to be students of the Bible, and diligently study it, so we can correctly teach the word of truth (2 Tim. 2:15). "Rightly dividing" (Gk orthotomounta, "correctly teaching, cutting straight, holding a straight course, doing right") suggests the imagery of a farmer cutting a straight furrow, a builder cutting a stone, or a tentmaker cutting the cloth. Precise, faultless workmanship is indicated. Women have a responsibility to develop their ability to handle Scripture correctly. Those who fail to do this are susceptible to error (2 Tim. 3:6). Women who highly esteem the Bible, and have a good grasp of doctrine, will be able to be "teacher of good things," and will have a tremendous impact in mentoring their children and friends in the ways of the Lord (Titus 2:3–4).
2:11-13 The faithful statement moves from comfort to challenge and back to comfort. Verse 12 is a clear statement on the necessity of perseverance. As Jesus said, only the person who endures will be saved (Matt. 10:22). Verse 13 is a reminder of God's preserving power and faithfulness. In this context, to deny him envisions a more serious offense than to believe not. To "deny Him" envisions apostasy, whereas failure of belief refers to a lapse in trust, which is something every believer does at some point.
2:14 Paul was willing to confront people when the gospel was at stake—he opposed Peter to his face (Gal. 2:11). Here he refers to meaningless argument (cp. v. 16).
2:15 Study could also be translated, "be zealous." One way to do so is to make sure we handle Scripture correctly.
2:17 Hymenaeus was also mentioned as a false teacher in 1 Tim. 1:20, but Philetus is not mentioned elsewhere.
2:18 The idea that the resurrection is past is similar to what Paul discussed in 1 Corinthians 15. Apparently some people were teaching that believers had already entered the glorified post-resurrection state (cp. 2 Thess. 2:2). We do not know much about this heresy.
2:19 In spite of the work of these evildoers and evil teachers, God's church still stands firm. The seal emphasizes both divine sovereignty (preserving) and human responsibility (persevering).
Interior of the Mamertine Prison. This second imprisonment was far more severe than the house arrest Paul experienced when he first came to Rome (Acts 28:30-31). Some of his friends deserted him at this time (2 Tim. 4:10). Onesiphorus was not ashamed of Paul's chains. He searched him out, came to the prison, and ministered to Paul (1:13-18).
2:22 The word lusts in this context refers to sinful desires in general. The desires that are particularly characteristic of youth could include sexual desires, the longing for novelty, or perhaps even impulsiveness (v. 24). Fleeing wrong is combined with pursuing right, and the pursuit of right is not to be done alone but with other believers.
2:23 On unlearned questions, see note at verse 14.
2:24 Paul referred to servants who preached the gospel, e.g., Paul himself (Rom. 1:1; Gal. 1:10; Titus 1:1) and Epaphras (Col. 4:12).
2:25 The acknowledging of the truth is salvation.
2:26 Paul often described humanity as enslaved by the devil and in need of rescue (2 Cor. 4:4).
3:1 The last days are more than a prediction. It also described what was happening in Paul's time (1 Tim. 4:1).
3:3-4 Natural affection is the normal feelings of love for fellow man. Incontinent refers to a lack of self-restraint. Heady means impetuous or reckless.
3:5 These false teachers had the external trappings of godliness but not the real essence.
3:6 Because of their guilt from their past, these unstable women laden with sins were particularly susceptible to the asceticism and legalism of these false teachers.
3:8 Jannes and Jambres were the names given in early Jewish nonbiblical writings to the Egyptian magicians who opposed Moses (Exod. 7:8-13). Though the names do not appear in the OT, they would have been familiar to Timothy.
3:10 The words but thou set verses 10-17 in contrast with verses 1-9. The false teachers lived and taught one way, but Paul provided a totally different model for Timothy.
3:11 When looking for examples of his sufferings, Paul referred to his earliest mission work—to cities he visited on his first missionary journey. Some have questioned why he would refer so far back, especially since this would have been before Timothy joined him. But Lystra was Timothy's hometown, so he was probably aware of what had happened to Paul there. In effect Paul is saying: "Timothy, you have known from your earliest awareness of me that suffering is a part of the gospel work."
3:14 Of whom probably refers to Timothy's mother and grandmother (1:5), since verse 15 mentions his childhood.
3:15 The scriptures could lead Timothy to the "acknowledging of the truth" (2:25; 1 Tim. 2:4). They have the power to bring people to faith.
3:16-17 Inspiration means Scripture is "breathed out" by the Spirit of God. Because Scripture comes from God Himself, it is profitable in many ways, ultimately leading us to righteousness, maturity, and service. All scripture refers to the OT, but by implication to the writings of the NT as well (1 Tim. 5:18; 2 Pet. 3:15-16).
4:1-8 These verses flow naturally out of 3:10-17. The strong statements about the saving and edifying power of Scripture lead to the command to proclaim this Word (4:1-4).
4:1 The solemnity of the charge is heightened by references to living before the gaze of God, to the fact that this God is judge, to Christ's second coming (appearing), and to the reality of His present reign over his kingdom.
4:3 Since Paul exhorted Timothy in how to respond to these things, he did not refer only to some time in the distant future, but to a situation he expected Timothy to face or was already facing.
4:4 The word fables does not refer to the content of the false teaching. It characterizes the teaching as fanciful and without a serious basis (1 Tim. 1:4).
4:6 Paul used OT sacrificial language to refer to his own death as a drink offering (Gen. 35:14; Exod. 29:40-41; Lev. 23:13; Num. 15:5-10; see note at Php. 2:17-18). He offered his life for the sake of the gospel.
4:8 Crown of righteousness probably means "crown which consists of righteousness," referring to the final righteous state of believers. Thus, it will be given not only to Paul but to those who love his appearing—all believers.
4:10 Paul persevered in spite of suffering (1:11-12; 2:8-13) because he had an eternal perspective (4:6-8), but Demas abandoned Paul because he loved this present world.
4:11 In spite of his earlier disapproval of Mark (Acts 15:36-40), Paul now desired Mark's presence and considered him profitable . . . for the ministry.
4:14 This Alexander cannot be identified with certainty. Paul mentioned an Alexander in 1 Tim. 1:20 as a person who had been excommunicated. He may have still been in Ephesus causing trouble. Or, since this one is identified as a coppersmith, and there is evidence of a guild of coppersmiths in Troas, this may refer to a different man living there. This would explain his appearance here after Paul asked Timothy to visit Troas.
4:16 In his forgiveness of others, Paul followed the teaching and model of Jesus (Luke 23:34), the practice of Stephen whom Paul saw die (Acts 7:60), and his own teaching (1 Cor. 13:5).
4:17 Deliverance from the mouth of the lion was a common biblical metaphor for rescue from great danger (Ps. 22:21).
4:19 Prisca is a variant of Priscilla. This is a reference to the Priscilla and Aquila often mentioned in connection with Paul (e.g., Rom. 16:3; 1 Cor. 16:19).
4:21 Travel in the Mediterranean area was usually suspended during winter because the weather brought about dangerous conditions on land and sea. If the trip were not completed by then, Timothy would be delayed and not be able to come "shortly" (v. 9).
4:22 Paul used the phrase be with thy spirit also in his closing in Gal. 6:18 and Phm. 25. There does not appear to be any significant difference in meaning from his more common "be with you" (Rom. 16:20; 1 Cor. 16:23; 2 Cor. 13:14; Php. 4:23; 2 Thess. 3:18).
a 1:1 2 Cor. 1:1
bEph. 3:6; Titus 1:2; Heb. 9:15
c 1:2 1 Tim. 1:2
d 1:3 Rom. 1:8; Eph. 1:16
eActs 22:3; 23:1; 24:14; 27:23; Rom. 1:9; Gal. 1:14
f1 Thess. 1:2; 3:10
g 1:4 ch. 4:9,21
h 1:5 1 Tim. 1:5; 4:6
iActs 16:1
j 1:6 1 Thess. 5:19; 1 Tim. 4:14
k 1:7 Rom. 8:15
lLuke 24:49; Acts 1:8
m 1:8 Rom. 1:16
n1 Tim. 2:6; Rev. 1:2
oEph. 3:1; Php. 1:7
pch. 4:5; Col. 1:24
q 1:9 1 Tim. 1:1; Titus 3:4
r1 Thess. 4:7; Heb. 3:1
sRom. 3:20; 9:11; Titus 3:5
tRom. 8:28
uRom. 16:25; Eph. 1:4; 3:11; Titus 1:2; 1 Pet. 1:20
v 1:10 Rom. 16:26; Eph. 1:9; Col. 1:26; Titus 1:3; 1 Pet. 1:20
w1 Cor. 15:54-55; Heb. 2:14
x 1:11 ch. 4:17; Acts 9:15; Eph. 3:7-8; 1 Tim. 2:7
y 1:12 ch. 2:9; Eph. 3:1
z1 Pet. 4:19
aa1 Tim. 6:20
abver. 18; ch. 4:8
ac 1:13 ch. 3:14; Titus 1:9; Heb. 10:23; Rev. 2:25
adRom. 2:20; 6:17
ae1 Tim. 1:10; 6:3
afch. 2:2
ag1 Tim. 1:14
ah 1:14 1 Tim. 6:20
aiRom. 8:11
aj 1:15 Acts 19:10
akch. 4:10,16
al 1:16 Matt. 5:7
amch. 4:19
anPhm. 7
aover. 8
apActs 28:20; Eph. 6:20
aq 1:18 Matt. 25:34-40
ar ver. 12; 2 Thess. 1:10
asHeb. 6:10
at 2:1 ch. 1:2; 1 Tim. 1:2
auEph. 6:10
av 2:2 ch. 1:13; 3:10,14
aw1 Tim. 1:18
a 2:21 Tim. 3:2; Titus 1:9
b 2:3 ch. 1:8; 4:5
c1 Tim. 1:18
d 2:4 1 Cor. 9:25
e 2:5 1 Cor. 9:25-26
f 2:6 1 Cor. 9:10
g 2:8 Acts 2:30; 13:23; Rom. 1:3-4
h1 Cor. 15:1,4,20
iRom. 2:16
a 2:9 ch. 1:12; Acts 9:16
bEph. 3:1; Php. 1:7; Col. 4:3,18
cActs 28:31; Eph. 6:19-20; Php. 1:13-14
d 2:10 Eph. 3:13; Col. 1:24
e2 Cor. 1:6
f 2:11 1 Tim. 1:15
gRom. 6:5,8; 2 Cor. 4:10
h 2:12 Rom. 8:17; 1 Pet. 4:13
iMatt. 10:33; Mark 8:38; Luke 12:9
j 2:13 Rom. 3:3; 9:6
kNum. 23:19
l 2:14 ch. 4:1; 1 Tim. 5:21; 6:13
m1 Tim. 1:4; 6:4; Titus 3:9,11
n 2:16 1 Tim. 4:7; 6:20; Titus 1:14
o 2:17 1 Tim. 1:20
p 2:18 1 Tim. 6:21
q1 Cor. 15:12
r 2:19 Matt. 24:24; Rom. 8:35; 1 John 2:19
sNah. 1:7; John 10:14,27; See Num. 16:5
t 2:20 1 Tim. 3:15
uRom. 9:21
a 2:21 See Isa. 52:11
bch. 3:17; Titus 3:1
s 2:22 1 Tim. 6:11
d 2:22 Acts 9:14; 1 Cor. 1:2
e1 Tim. 1:5; 4:12
f 2:23 ver. 16; 1 Tim. 1:4; 4:7; 6:4; Titus 3:9
g 2:24 Titus 3:2
h1 Tim. 3:2-3; Titus 1:9
i 2:25 Gal. 6:1; 1 Tim. 6:11; 1 Pet. 3:15
jActs 8:22
kch. 3:7; 1 Tim. 2:4; Titus 1:1
l 2:26 1 Tim. 3:7
m 3:1 ch. 4:3; 1 Tim. 4:1; 2 Pet. 3:3; 1 John 2:18; Jude 18
n 3:2 Php. 2:21
o2 Pet. 2:3
pJude 16
q1 Tim. 6:4
r1 Tim. 1:20; 2 Pet. 2:12; Jude 10
sRom. 1:30
t 3:3 Rom. 1:31
uRom. 1:31
v2 Pet. 3:3
w 3:4 2 Pet. 2:10
xPhp. 3:19; 2 Pet. 2:13, etc.; Jude 4,19
y 3:5 1 Tim. 5:8; Titus 1:16
z2 Thess. 3:6; 1 Tim. 6:5
aa 3:6 Matt. 23:14; Titus 1:11
ab 3:7 1 Tim. 2:4
ac 3:8 Exod. 7:11
ad1 Tim. 6:5
aeRom. 1:28; 2 Cor. 13:5; Titus 1:16
af 3:9 Exod. 7:12; 8:18; 9:11
ag 3:10 Php. 2:22; 1 Tim. 4:6
ah 3:11 Acts 13:45,50
aiActs 14:2,5
ajActs 14:19, etc.
akch. 4:7; Ps. 34:19; 2 Cor. 1:10
al 3:12 Ps. 34:19; Acts 14:22; Matt. 16:24; John 17:14; 1 Cor. 15:19; 1 Thess. 3:3
am 3:13 ch. 2:16; 2 Thess. 2:11; 1 Tim. 4:1
an 3:14 ch. 1:13; 2:2
a 3:15 John 5:39
b 3:16 2 Pet. 1:20-21
c 3:16 Rom. 15:4
d 3:17 1 Tim. 6:11
ech. 2:21
f 4:1 ch. 2:14; 1 Tim. 5:21; 6:13
gActs 10:42
h 4:2 1 Tim. 5:20; Titus 1:13; 2:15
i1 Tim. 4:13
j 4:3 ch. 3:1
k1 Tim. 1:10
lch. 3:6
m 4:4 1 Tim. 1:4; 4:7; Titus 1:14
n 4:5 ch. 1:8; 2:3
oActs 21:8; Eph. 4:11
p 4:6 Php. 2:17
qPhp. 1:23; See 2 Pet. 1:14
r 4:7 1 Cor. 9:24-25; Php. 3:14; 1 Tim. 6:14; Heb. 12:1
s 4:8 1 Cor. 9:25; James 1:12; 1 Pet. 5:4; Rev. 2:10
tch. 1:12
u 4:10 Col. 4:15; Phm. 24
v1 John 2:15
w 4:11 See ch. 1:15
xCol. 4:14; Phm. 24
yActs 12:25; 15:37; Col. 4:10
z 4:12 Acts 20:4; Eph. 6:12; Col. 4:7; Titus 3:12
aa 4:14 Acts 19:33; 1 Tim. 1:20
ab2 Sam. 3:39; Ps. 28:4; Rev. 18:6
ac 4:16 ch. 1:15
adActs 7:60
ae 4:17 Matt. 10:19; Acts 23:11; 27:23
afActs 9:15; 26:17-18; Eph. 3:8
agPs. 22:21; 2 Pet. 2:9
ah 4:18 Ps. 121:7
a 4:18 Rom. 11:36; Gal. 1:5; Heb. 13:21
b 4:19 Acts 18:2; Rom. 16:3
c2 Tim. 1:16
d 4:20 Acts 19:22; Rom. 16:23
eActs 20:4; 21:29
f 4:21 ver. 9
g 4:22 Gal. 6:18; Phm. 25