2 TIMOTHY—NOTE ON 1:1–2 Opening. Paul opens this letter in the standard way. But as he awaits death, he reminds Timothy that the purpose of his apostleship has been to proclaim the gospel, the promise of the life that is in Christ Jesus.
2 TIMOTHY—NOTE ON 1:3–2:13 Exhortation to Endurance for the Gospel. Paul’s thanksgiving (1:3–5) leads directly into strong exhortations to Timothy (1:6–14; 2:1–13) with an intervening paragraph that provides positive and negative examples of his exhortation (1:15–18). In light of his imminent death, Paul urges Timothy to continue in faithfulness for the sake of the gospel in spite of hardship.
2 TIMOTHY—NOTE ON 1:3–5 Thanksgiving for Timothy’s Sincere Faith. In typical Pauline fashion, this letter opens with thanksgiving to God for the recipient. Paul notes that both he (“my ancestors”) and Timothy (“your grandmother … your mother”) have a heritage of faith.
2 TIMOTHY—NOTE ON 1:3 constantly in my prayers night and day. Timothy is on Paul’s mind and in his prayers throughout the day, every day (see 1 Thess. 5:17 and note).
2 TIMOTHY—NOTE ON 1:6–14 A Call to Bold Endurance in Ministry, Part 1. Verse 6 marks a shift from the opening thanksgiving to Paul’s first exhortation to Timothy, a passionate challenge to continue following in Paul’s footsteps (cf. 3:10–11). There is a clear connection between the call for Timothy to “not be ashamed … but share in suffering for the gospel” (1:8) and Paul’s statement that for the gospel “I suffer. … But I am not ashamed” (v. 12). The call for Timothy to follow Paul’s example is central in this letter (see 3:10–11).
2 TIMOTHY—NOTE ON 1:6 fan into flame the gift of God. Paul does not explain what this gift is (see note on 1 Tim. 4:14), which allows the principle here to be seen as applicable to all kinds of spiritual gifts. Such gifts tend to fade in strength when they are not used and encouraged. The laying on of my hands may refer to Timothy’s ordination. This passage focuses on Paul’s part in that event, whereas 1 Tim. 4:14 mentions the involvement of “the council of elders.”
2 TIMOTHY—NOTE ON 1:7 spirit. Probably the Holy Spirit. fear. The Greek (deilia) in extrabiblical literature refers to one who flees from battle, and has a strong pejorative sense referring to cowardice. Boldness, not cowardice, is a mark of the Spirit (see Prov. 28:1; Acts 4:31).
2 TIMOTHY—NOTE ON 1:8–10 These verses summarize the gospel for which God’s servants suffer. They are a reminder of the power of God on whom Christians rely. Paul’s exalted language suggests he is also arguing that such a glorious message is worthy of their suffering. Paul contrasts works, which do not save, with God’s purpose and grace, which brings life. God, who saved us … our Savior Christ Jesus. In the Pastoral Epistles, Paul often describes both God the Father and God the Son as Saviors of their people (cf. 1 Tim. 1:1; 2:3; 4:10; Titus 1:3–4; 2:10; 2:13 [and note]; 3:4, 6).
2 TIMOTHY—NOTE ON 1:12 Paul suffers (as I do) because of his current imprisonment and impending death. Guard … what has been entrusted to me (Gk. tēn parathēkēn mou, “my deposit”) means either that God will guard the gospel, which has been entrusted to Paul, or that God will guard Paul’s life (“what I have entrusted to him,” see esv footnote). Either way, it is this confidence in God that prevents Paul from being ashamed. Cf. note on v. 14. His boldness arises not from self-confidence but from God-confidence (cf. 2 Cor. 3:5). until that Day. See 1 Cor. 3:13; 2 Tim. 1:18; 4:8; Heb. 10:25; and notes on Amos 5:18–20; 1 Thess. 5:2–3.
2 TIMOTHY—NOTE ON 1:13 sound words. See note on 1 Tim. 6:3.
2 TIMOTHY—NOTE ON 1:14 the good deposit entrusted to you. The gospel in the fullest sense, the entire content of the Christian faith. Cf. note on v. 12.
2 TIMOTHY—NOTE ON 1:15–18 Examples, Positive and Negative. Paul supports his exhortation of vv. 6–14 with concrete examples of some who have endured well and others who have not—a common technique in both ancient and modern exhortation.
2 TIMOTHY—NOTE ON 1:15 Asia was the Roman province in which Ephesus, Timothy’s current place of service, was located. all … turned away from me. Key people who could have supported Paul, perhaps in his arrest and imprisonment, failed to do so, and so it appeared as if “all” had deserted him (cf. 4:16, a reference to a more specific event). There is no further information about Phygelus and Hermogenes. These details highlight the low situation in which Paul found himself and probably help explain why Timothy, the faithful one, was such a source of joy for Paul (see 1:3–5).
2 TIMOTHY—NOTE ON 1:16–18 Onesiphorus is an example of faithfulness, in contrast to those who abandoned Paul. Paul prays, therefore, that the Lord will grant mercy to the household of Onesiphorus, and that Onesiphorus himself will find mercy on that Day (see note on v. 12).
2 TIMOTHY—NOTE ON 2:1–13 A Call to Bold Endurance in Ministry, Part 2. This section resumes the call to Spirit-empowered boldness. As in 1:6–14, Timothy’s call to “share in suffering” (2:3) is paralleled by Paul’s own suffering (v. 9), and the endurance to which Timothy is called (v. 1) is mirrored by Paul’s endurance (v. 10). Furthermore, both sections open with a call to stay strong in Christ (1:6–7; 2:1–2), and the exhortations are each time rooted in the saving work of Christ (1:9–10; 2:8–10).
2 TIMOTHY—NOTE ON 2:2 what you have heard from me. Throughout this letter, Paul emphasizes the message Timothy has received from him (see 1:13; 2:8). As Paul faces death, he encourages Timothy to pass the gospel on to faithful men who will in turn teach others, so that the gospel is preserved for coming generations.
2 TIMOTHY—NOTE ON 2:4–6 Using three analogies, Paul sets forth the call to service and suffering. Verse 4 calls for single-minded desire to please God. Verse 5 reiterates that one must obey God’s rules in order to succeed. Verse 6 is the least clear but seems to encourage hard work by holding out the promise of blessing.
2 TIMOTHY—NOTE ON 2:4 This verse has at times been misinterpreted as a call away from “secular,” civilian pursuits. The Bible, however, does not allow Christians to separate life into distinct realms, “spiritual” and “secular.” All of life is to be lived spiritually, in obedience to the Spirit according to the Word of God. Paul does not see secular activities as being out of bounds but is warning Timothy not to allow anything (even perhaps things that could be considered “spiritual”) to distract him from his task.
2 TIMOTHY—NOTE ON 2:7 Paul exhorts Timothy to make the effort to think and meditate on what Paul has written; as he does so, God will give him understanding in everything about which Paul has instructed him. The believer’s efforts and God’s empowering work together.
2 TIMOTHY—NOTE ON 2:8 Paul continues the thought of vv. 1–7 by rooting his exhortation in the realities of the gospel (cf. 1:9–11). Remember Jesus Christ. Paul certainly doesn’t think that Timothy is in danger of forgetting Jesus! Rather, this is a call to remain mindful of the truths of the gospel, which is centered on Jesus, the risen Messiah (offspring of David).
2 TIMOTHY—NOTE ON 2:10 endure … for the sake of the elect. While there is disagreement among Christians on the doctrine of election, a biblical understanding of the doctrine does not undercut mission work but enables it. Paul endures precisely because of a certainty that, through his ministry, God will save some. See notes on Rom. 8:29; 8:30; Eph. 1:11.
2 TIMOTHY—NOTE ON 2:11–13 The trustworthy statement moves from comfort to challenge and back to comfort: v. 11b is a reminder of life even in the face of death; v. 12 calls for perseverance; v. 13 is a reminder of God’s preserving power and faithfulness. In this context, to deny him must entail a more serious offense than being faithless. Denying Christ envisions final apostasy, in contrast with a temporary lapse in trusting Christ (“if we are faithless”). Those who deny Jesus will be judged forever; but all believers sin, and God is faithful and will pardon, restore, and keep those who are truly his.
2 TIMOTHY—NOTE ON 2:14–3:9 Dealing with False Teachers. These verses divide into two sections. In 2:14–26 Paul introduces the false teaching (v. 16) and explains how Timothy should respond to it and be different from the false teachers. In 3:1–9 he describes the false teachers more extensively. Having exhorted Timothy to steadfast endurance, Paul now begins to address the problem directly.
2 TIMOTHY—NOTE ON 2:14–26 Timothy in Contrast to the False Teachers. Paul contrasts Timothy and the false teachers: vv. 14–19 contrast Timothy’s faithful ministry with the worthless ministry of the opponents; vv. 20–21 provide an illustration; in vv. 22–26 Paul exhorts Timothy not to be drawn into sinful desire and needless controversy, and counsels him on how to handle his opponents.
2 TIMOTHY—NOTE ON 2:14 Remind them. Thus far in the letter Timothy has been the primary object of the exhortations and the one who is to “remember” (v. 8). Here Paul shifts to Timothy’s role in reminding the congregation. not to quarrel about words. Paul is clearly willing to argue when the gospel is at stake—he opposed Peter to his face (Gal. 2:11). What is prohibited here is meaningless argument. does no good. The concern here, as in 1 Timothy, is a teaching that has no positive, practical impact on its adherents (see 2 Tim. 2:16–17).
2 TIMOTHY—NOTE ON 2:15 Do your best, i.e., “Be zealous” (Gk. spoudazō). The believer must zealously pursue God’s approval. One way to do this is to make sure one is rightly handling Scripture, which contrasts with the meaningless disputes of the false teachers.
2 TIMOTHY—NOTE ON 2:17 spread like gangrene. This Greek idiom stresses the repulsiveness of the false view as well as the danger of its spreading. Medical imagery is used to describe the bad effects of the false teaching in contrast to the “healthy” or “sound” teaching of Paul (see note on 1 Tim. 1:10; also 2 Tim. 4:3; Titus 1:9; 2:1). Hymenaeus was mentioned as a false teacher in 1 Tim. 1:20, but Philetus is not mentioned elsewhere.
2 TIMOTHY—NOTE ON 2:18 The idea that the resurrection has already happened seems similar to some errors Paul counters in 1 Corinthians 15 (see esp. 1 Cor. 15:12–20). Apparently some taught that believers had already entered the glorified post-resurrection state; although nothing more is known about the content of this heresy.
2 TIMOTHY—NOTE ON 2:19 But. In spite of the work of evildoers and evil teachers, God’s firm foundation (probably meaning the elect members of the church; see v. 10) still stands firm. bearing this seal. The twofold inscription that follows emphasizes (1) divine sovereignty (preserving) and (2) human responsibility (persevering). While some believers may have apostatized (v. 18), Paul finds assurance in the fact that God knows those who are his. At the same time, those who claim to be the Lord’s must demonstrate this as they depart from iniquity.
2 TIMOTHY—NOTE ON 2:20–21 Paul uses an illustration to support his call to “depart from iniquity” (v. 19). What is dishonorable includes doctrinal and moral error, since both are in view in the letter. Those who depart from such errors and avoid impurity in their lives prepare themselves to be useful to the master and ready for every good work. This is a promise of blessing in the pursuit of holiness.
2 TIMOTHY—NOTE ON 2:22 youthful passions. “Passions” (Gk. epithymia) in this context refers to sinful desires in general (not only sexual desire), especially those that tend to be characteristic of youth. Paul may hint in vv. 23–25 that one of these would be a tendency to quarrel or be hotheaded. The command to flee what is wrong is combined with the command to pursue what is right (cf. note on 1 Tim. 6:11–12). The pursuit of right is not to be done alone but along with other believers. Connection with the community of faith is essential for both progress in sanctification and perseverance in the faith.
2 TIMOTHY—NOTE ON 2:23 False teaching produces quarrels rather than godliness. See note on v. 14.
2 TIMOTHY—NOTE ON 2:24 Servant is the common word for “slave” or “bondservant” (Gk. doulos), but Paul uses it also to refer to those who preach the gospel, e.g., himself (Rom. 1:1; Gal. 1:10; Titus 1:1) and Epaphras (Col. 4:12). This section (2 Tim. 2:24–26) is a key passage concerning a pastor’s handling of troublesome people in the church.
2 TIMOTHY—NOTE ON 2:25 Most interpreters see these opponents as unbelievers who do not have a knowledge of the truth (i.e., salvation; cf. note on 1 Tim. 2:4). Paul emphasizes the importance of not dealing with such “quarrelsome” people in a “quarrelsome” manner (2 Tim. 2:24) but rather correcting the opponents in a spirit of gentleness (2 Cor. 10:1; Gal. 6:1; Eph. 4:2; 1 Pet. 3:15; cf. gentleness as a fruit of the spirit; Gal. 5:23). This verse further emphasizes the sovereignty of God in granting repentance.
2 TIMOTHY—NOTE ON 2:26 come to their senses. Although the fall (Genesis 3) brought about a destructive effect on human reason (see notes on Rom. 1:21; 1:22), salvation brings the ability to begin to see reality. Paul’s regular reference to the false teachers’ lack of knowledge and understanding (e.g., 2 Tim. 2:16, 23; 3:8) points to the fact that they fail to grasp what is really true. the snare of the devil. Paul often describes humanity as enslaved by the devil and in need of rescue (see 2 Cor. 4:4).
2 TIMOTHY—NOTE ON 3:1–9 Description of the False Teachers. This paragraph opens by signaling a contrast from the previous paragraph (“but”). Although Paul hopes that some false teachers will repent, he does not want to give an unrealistic picture of the situation. While God may grant repentance to some, it is also clear that opposition will continue.
2 TIMOTHY—NOTE ON 3:1 Paul’s reference to the last days (Gk. eschatais hēmerais) puts the present evil situation in solemn eschatological (or “end times”) perspective. As Acts 2:17 indicates, “the last days” began with the coming of the Spirit at Pentecost (see also note on 1 Tim. 4:1). Thus Paul’s prediction of times of difficulty that will occur in “the last days” is already beginning to be fulfilled, even in the present situation.
2 TIMOTHY—NOTE ON 3:2–5 This “list of vices” vividly describes the negative impact of those who were opposing Paul and Timothy. The list begins and ends with references to misplaced love—i.e., people who are lovers of self, lovers of money (v. 2), and lovers of pleasure rather than lovers of God (v. 4).
2 TIMOTHY—NOTE ON 3:5 Paul uses a common technique, emphasizing an item in a list (vv. 2–5) by placing it either first or last and expanding upon it more than the other items in the list: while Paul and Timothy’s opponents have the external appearance of godliness, they do not have its real essence. Power means the present, effective working of God in and through believers’ lives (see note on Acts 1:8). “Godliness” (Gk. eusebeia) means genuine piety, including holiness, reverence, faith, and love and devotion to God. In 2 Tim. 1:7, Paul linked “power” to the presence of the Holy Spirit, and this power enabled perseverance through suffering (1:8; see 2:1) and faithful defense of the gospel (1:14). The people referenced in 3:1–9 claim to know God, but their lives are devoid of the work of the Spirit, which would have resulted in holiness, perseverance, and effectiveness in advancing God’s kingdom. Avoid such people. This is the only command in vv. 1–9. This avoidance most likely involves excommunication. Although there may appear to be a contradiction between this and the exhortation in 2:24–26, the point in 2:24–26 is to seek the repentance of such people. In 3:5, however, Paul envisions those who remain obstinate and states clearly that there comes a time when such people must be excluded from Christian fellowship.
2 TIMOTHY—NOTE ON 3:6 women, burdened with sins. Due to their guilt from their past, these women are particularly susceptible to both the asceticism (promoting artificial self-denial; see 1 Tim. 4:3) and the antinomianism (teaching that all sorts of sins are really acceptable; see 2 Tim. 3:2–4) set forth by the false teachers.
2 TIMOTHY—NOTE ON 3:8 Jannes and Jambres are the names given in early extrabiblical Jewish writings to the Egyptian magicians who opposed Moses in Ex. 7:8–13. In these writings, these men became key symbols of opposition to God’s truth. Though their names do not appear in the OT itself, they would be familiar to Timothy and other Jews; identifying the opponents with these archetypal enemies of God’s truth would have significant rhetorical power. corrupted in mind. Again false teaching is cast in terms of deficient thinking (see note on 2 Tim. 2:26). This is why divine aid is necessary for coming to the “knowledge of the truth” (2:7, 25–26). disqualified regarding the faith. In spite of their claims, these people do not have saving faith, since they oppose the gospel both in their teaching and in their living (see Titus 1:16).
2 TIMOTHY—NOTE ON 3:9 Another note of encouragement similar to 2:19. In spite of the current success of the false teachers, they will ultimately fail.
2 TIMOTHY—NOTE ON 3:10–4:8 Exhortation to Timothy in Contrast to False Teachers. Having focused almost exclusively on the false teachers in 3:1–9, Paul addresses Timothy directly on how he must resist the opponents and remain faithful to the gospel.
2 TIMOTHY—NOTE ON 3:10–17 Call to Hold Fast to Scripture and Paul’s Example. This paragraph opens with a clear, strong contrast: “You, however.” The false teachers live and teach one way (vv. 1–9), but Paul provides a totally different model for Timothy. The repetition of “my” in vv. 10–11 places clear emphasis on Paul as the model for faithful living and ministry, in contrast to that proposed by the opponents. See note on Phil. 3:17.
2 TIMOTHY—NOTE ON 3:11 Antioch, Iconium, and Lystra are cities Paul visited on his first missionary journey (Acts 13–14), prior to Timothy joining him during his second journey (Acts 16:1). Since Lystra was Timothy’s hometown (Acts 16:1–2), he was probably aware of what happened to Paul on this first journey. Thus Timothy would have known from his earliest awareness of Paul that suffering had been a central part of Paul’s work. From them all the Lord rescued me does not mean that God kept Paul from experiencing any harm in these instances, for in Lystra he was stoned and left for dead (Acts 14:19–20), and it is possible that Timothy even witnessed this. Instead, Paul is probably referring both to the fact that the Lord preserved him from death so that he could continue preaching, and to the Lord’s work in Paul’s heart to keep him faithful even in suffering. See 2 Tim. 4:18.
2 TIMOTHY—NOTE ON 3:12 will be persecuted. Suffering is an expected element in Christian living (see 2:3; see also John 15:18–21; 16:33). The actual “persecution” may be less when there has been more Christian influence on the laws and cultural values of a society, but the unbelieving world will always remain deeply hostile to the gospel.
2 TIMOTHY—NOTE ON 3:13 The false teachers will “progress” from bad to worse (see 2:16). Those doing the deceiving are themselves deceived.
2 TIMOTHY—NOTE ON 3:14 from whom you learned. This could refer to Paul but may also refer back to Timothy’s mother and grandmother (1:5), especially since 3:15 mentions the teaching he received in childhood (see esv footnote on v. 14).
2 TIMOTHY—NOTE ON 3:15 to make you wise for salvation. Scripture can lead to the “knowledge of the truth” (2:25; 1 Tim. 2:4). It has the power to bring its readers to faith (cf. James 1:18; 1 Pet. 1:23). This is in direct contrast to the false teaching which, as stated throughout the letter, leads only to useless disputes and ungodliness.
2 TIMOTHY—NOTE ON 3:16 All Scripture would refer first to the OT but by implication also to at least some NT writings, which by this time were already being considered as Scripture (see 1 Tim. 5:18 and note; 2 Pet. 3:15–16 and note). Breathed out by God translates a Greek word (theopneustos) that does not occur in any other Greek text (biblical or otherwise) prior to this letter. Some therefore suggest that Paul coined this term from words meaning “God” and “breathed,” which is certainly possible. The term stresses the divine origin and thus the authority of Scripture. Paul does not point to the human authors of Scripture as inspired people but says that the writings themselves (“Scripture,” Gk. graphē, “writing,” which in the NT always refers to biblical writings) are the words spoken (“breathed out”) by God. Whereas it seems that Paul and Timothy’s opponents stressed certain aspects or portions of Scripture (e.g., genealogies, 1 Tim. 1:4; cf. Titus 3:9), Paul stresses the authoritativeness of all of Scripture. The divine origin of Scripture is the reason for its power to convert (2 Tim. 3:15) and its usefulness in training (v. 17). Because Scripture comes from God himself, “all” of it is profitable in a range of ways, ultimately leading to righteousness.
2 TIMOTHY—NOTE ON 3:17 That (in the sense of “in order that”) refers back to the preceding verse (v. 16), indicating the purpose of Scripture for the believer. man of God. Both the OT background of this phrase (see esv footnote and note on 1 Tim. 6:11–12) and the context show that Paul is thinking specifically of Timothy as his delegate and a leader over the church (see 1 Tim. 1:3–4; 6:11). While this verse applies generally to all believers, Paul’s specific focus here is the preparation of Timothy to continue in his task when Paul is no longer present. equipped for every good work. In a broad sense this includes everything that God calls a believer to do. But, in a specific sense, this also supports the doctrine of the “sufficiency of Scripture,” that is, the idea that the truth contained in Scripture is sufficient in all matters pertaining to doctrine and moral behavior. Although there are no commands outside the Bible that apply to all of God’s people, this does not exclude individual guidance by the Holy Spirit on how to apply the universal commands of Scripture in particular situations (cf. notes on Gal. 5:16; 5:18).
2 TIMOTHY—NOTE ON 4:1–8 The Ultimate Charge. Having just reminded Timothy of his early training in Scripture and of the power and divine origin of Scripture (3:15–17), Paul exhorts him to preach this word (4:2ff.). Chapter 3 ends with a reference to being competent and equipped, and 4:1–8 then describes the specific “good work” of leadership that Timothy is now to show himself competent to do: vv. 1–2 present the charge, followed by the reason why this is necessary (vv. 3–4); v. 5 returns to the charge in contrast to the evil of the current situation; and in vv. 6–8 Paul provides another example, heightening the seriousness of his charge with a reminder that his death is imminent.
2 TIMOTHY—NOTE ON 4:1 Paul places his charge to Timothy in solemn eschatological perspective by reminding him that he conducts himself under the gaze of God and Christ, that Christ (not those around him, whether opponents or faithful believers) is the one who will judge him, and that Christ will certainly return (his appearing). Christ’s kingdom is then the ultimate reality with which Timothy should be concerned.
2 TIMOTHY—NOTE ON 4:2 The charge itself is spelled out in five imperative verbs (with four more in v. 5). Preach the word refers back to “Scripture” (see 3:16) and thus includes proclaiming the “good news” of the gospel in a broad, biblically anchored sense. “Gospel” for Paul is not only an evangelistic presentation; the gospel is the core message (found in the whole of Scripture; cf. 3:16) which can be applied to unbelievers (a call to faith) or to believers (a call to continue to believe in and live out the implications of this message). Thus, the way to preach the gospel is by expounding the Scriptures. be ready in season and out of season. When it is convenient and when it is inconvenient. Reprove, rebuke, and exhort means the communicating of all that Scripture includes—doctrine, instruction, correction, and encouragement. Patience in such teaching is again encouraged (see 2:24–26).
2 TIMOTHY—NOTE ON 4:3 the time is coming. Since Paul exhorts Timothy on how to respond when these things occur, it is apparent that he is not referring merely to some time in the distant future but to a situation he expects Timothy to face (or to be already facing; see 3:1; 1 Tim. 4:1–3). Itching ears indicates a yearning for novelty that results in a pursuit of teachers who will tell people what they want to hear (to suit their own passions) instead of orthodox teachers like Timothy.
2 TIMOTHY—NOTE ON 4:4 Driven by their own desires, people will readily accept fanciful myths (see note on 1 Tim. 1:4) rather than the truth.
2 TIMOTHY—NOTE ON 4:5 the work of an evangelist. The full scope of “evangelist” is not made explicit here or elsewhere in Scripture. Paul instructs Timothy in terms of the “gospel” (cf. 1 Tim. 1:11; 2 Tim. 1:8, 10; 2:8), which certainly includes proclamation to the unconverted, i.e., the continuation of Paul’s mission to the Gentiles. However, Paul does not typically distinguish between “evangelism” and “discipleship” (see note on 2 Tim. 4:2).
2 TIMOTHY—NOTE ON 4:6 a drink offering. Paul describes his impending death in OT sacrificial language (cf. Gen. 35:14; Ex. 29:40–41; Lev. 23:13; Num. 15:5–10; 28:7–8), suggesting he sees himself as laying down his life for the sake of the gospel. However, the use of the passive voice (I am … being poured out) stresses that it is God who is acting here. The fact that Paul’s death is close at hand underlies the urgency of the entire letter.
2 TIMOTHY—NOTE ON 4:7 I have fought the good fight. Using athletic imagery (as is typical of Paul; cf. 1 Cor. 9:24–27; Phil. 3:14), he affirms at the close of his life that he has engaged himself in the one event truly worth one’s life (i.e., the gospel mission). Some have objected that Paul’s statement sounds prideful. But there is no claim of personal glory here. Paul is simply saying that he has finally completed the course God ordained for him (see Acts 20:24). He has done, clearly by God’s grace (1 Cor. 15:10), what he is exhorting Timothy to do (2 Tim. 4:5). See note on 1 Cor. 4:16.
2 TIMOTHY—NOTE ON 4:8 crown of righteousness. One interpretation holds that this means “the crown that consists of righteousness,” referring to the final righteous state of believers. Another interpretation is “the crown that is the reward for righteousness,” that is, a victory crown (this is the meaning of Gk. stephanos, “crown,” and fits with v. 7). If this crown is understood as a reward for Paul’s perseverance, this would be in accord with a common theme in Paul’s epistles (e.g., 1 Cor. 3:14; Col. 3:24) and in the NT more generally (e.g., Matt. 5:12, 46; 6:1–6, 16–18; 10:41–42; Heb. 10:35; 11:26; 2 John 8). It is clear, though, that the rewarded behavior is possible only because of grace (Phil. 2:13). On either interpretation, Christ will give a crown not only to Paul but to all who have loved his appearing, meaning all true believers who set their heart on the return of Christ. Hoping for Christ’s return is an essential element of perseverance (contrast Demas, 2 Tim. 4:10; cf. Titus 2:13).
2 TIMOTHY—NOTE ON 4:9–22 Conclusion. Paul, in typical fashion for first-century letters, closes with some final particular notes concerning travel and greetings. The key themes of the letter continue to resonate even here.
2 TIMOTHY—NOTE ON 4:10 In contrast to Paul, who is persevering in spite of suffering (1:11–12; 2:8–13) because he has an eternal perspective (4:6–8), Demas (cf. Col. 4:14; Philem. 24) abandoned Paul because he loved this present world.
2 TIMOTHY—NOTE ON 4:11 Despite his earlier disapproval of Mark (Acts 15:36–40), Paul now desires Mark’s presence and considers him useful … for ministry. Clearly, Mark has by now demonstrated his effectiveness and commitment as a missionary pioneer.
2 TIMOTHY—NOTE ON 4:13 cloak. A heavy coat that would be especially important in the winter (see v. 21). Books refers to scrolls made of papyrus, while parchments would be vellum sheets made of animal skins. The papyrus scrolls may have included writing materials, official documents, or Paul’s personal correspondence. It seems most likely that the parchments would have been books of some kind. In any case, although Paul is expecting to die soon, he is still concerned about getting his “books [and] parchments,” so that he can continue to work for the sake of the gospel.
2 TIMOTHY—NOTE ON 4:14 The Alexander mentioned here cannot be identified with certainty. He may or may not be the same Alexander that Paul mentions in 1 Tim. 1:20 as one who has been excommunicated. If he is the same person, he may still have been in Ephesus causing trouble. However, since he is identified as a coppersmith and there is evidence of a guild of coppersmiths in Troas, this may be a different man living in Troas. This would explain his mention here after Paul has asked Timothy to collect his cloak in Troas (2 Tim. 4:13).
2 TIMOTHY—NOTE ON 4:16 first defense. Paul’s preliminary hearing before Caesar during his second imprisonment. May it not be charged against them! In his extension of forgiveness to those who abandoned him, Paul is following 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).
2 TIMOTHY—NOTE ON 4:17 But the Lord stood by me recalls the Lord’s promise that he will never “leave or forsake” his children (Deut. 31:6, 8; Josh. 1:5; 1 Chron. 28:20; Heb. 13:5). And strengthened me recalls Paul’s confidence in the sufficiency of God’s power and strength, which is “made perfect in weakness” (2 Cor. 12:8, 9). The result of God strengthening Paul is that the message of the gospel would be fully proclaimed through Paul, so that all the Gentiles might hear it, signifying that Paul has “finished the race” (2 Tim. 4:7) and completed the mission and calling that God had entrusted to him. Deliverance from the lion’s mouth was a common biblical metaphor for rescue from great danger (cf. Ps. 22:21; Dan. 6:22; Heb. 11:33), and here it probably means Paul was not put to death immediately after his trial (2 Tim. 4:16).
2 TIMOTHY—NOTE ON 4:18 will rescue me. An assurance of ultimate well-being, not an assurance of release from his present danger. Paul entirely expects execution, but even through death God will bring him safely into his heavenly kingdom (cf. Luke 21:16–19).
2 TIMOTHY—NOTE ON 4:19 Prisca (a variant of Priscilla) and Aquila are often mentioned in connection with Paul (e.g., Acts 18:2, 18, 26).
2 TIMOTHY—NOTE ON 4:20 Trophimus, who was ill. Even Paul, with his apostolic gifts (cf. Acts 19:11–12; 2 Cor. 12:12), was not always empowered to heal. Christians today should pray earnestly for physical healing, but God is still sovereign in whether he grants healing in each specific case.
2 TIMOTHY—NOTE ON 4:21 Travel in the Mediterranean was basically suspended during winter due to dangerous conditions by both land and sea. If his trip to Rome was not completed before then, Timothy would not be able to come “soon” (v. 9).
2 TIMOTHY—NOTE ON 4:22 be with your spirit. Paul uses this language also in his closing in Gal. 6:18; Phil. 4:23; and Philem. 25. Cf. “be with you” in other letters (e.g., Rom. 16:20; 1 Cor. 16:23; 2 Cor. 13:14; 1 Thess. 5:28).