Annotations for 2 Timothy

1:2 To Timothy, my dear son. See note on 1Ti 1:2.

1:3 I thank God. Letters sometimes thanked God or deities, especially for the addressee. night and day. A frequent pair in ancient sources, it can include part of the night and part of the day; it does not imply that Paul never slept. I constantly remember you in my prayers. Devout Jewish people prayed frequently.

1:4 I long to see you. Letters between close friends often noted affectionate longing to see the other and shared deep sorrows and joys.

1:5 your grandmother Lois . . . your mother Eunice. A boy’s primary mentor until age five or seven would be his mother. Although most Jewish mothers would lack advanced knowledge of Scripture (see the article “Women’s Education in Antiquity”), what they knew from synagogues would be sufficient for young children. (There were also exceptional women, so it is not impossible that Lois was one.) In Jewish homes, fathers held the main responsibility for educating their sons in the law. Because Timothy’s father was a Gentile (Ac 16:1), he was dependent on his mother’s side of the family for his knowledge of Scripture (2Ti 3:15). Fathers normally determined the religion in which children would be raised, but Timothy’s father was apparently unusually tolerant, perhaps as a God-fearer who respected Jewish teaching.

1:6 gift. May be the spiritual gift of teaching (1Ti 4:13–14), empowered by the Spirit (2Ti 1:7). laying on of my hands. See note on 1Ti 4:14.

1:7 the Spirit God gave us. Some Jewish people believed spirits specialized in particular vices or problems, but the Greek term for “spirit” can also mean attitude. The OT spoke of God’s Spirit empowering people for prophetic or other tasks, and of transforming them. Many Jewish teachers believed that God rarely if ever gave the Spirit to individuals in this era, but early Christians believed that they had experienced the end-time promise of this gift (see v. 14; Ac 2:17–18). timid. God often encouraged his servants not to be afraid (e.g., Ge 15:1; Jer 1:8).

1:8 do not be ashamed . . . of me his prisoner. People were often ashamed to be associated with those in Roman custody, withdrawing from them.

1:9 called. Biblical and early Jewish language.

1:10 appearing . . . immortality. Greeks and Greek-speaking Jews spoke of appearing and immortality. Savior. The term is both Biblical and Greek. Like many Diaspora Jews, Paul honored Scripture while also communicating intelligibly in their wider culture.

1:12 shame. See note on v. 8. that day. Presumably the day of the Lord, understood as the day of judgment (cf. Isa 2:11–12; Ob 15; Ro 2:5).

1:13 Disciples normally passed on what they learned from their teachers (see 2:2).

1:14 deposit. Although already sometimes used figuratively, this Greek term originally applied to property or money entrusted to someone else to guard.

1:15 everyone. The Greek term for “everyone” or “all” was often used as hyperbole (for someone who remained faithful in Ephesus, cf. vv. 16–18), but error is spreading in the province. province of Asia. Ephesus (cf. 1Ti 1:3) was the most prominent city in the Roman province of Asia in western Asia Minor (today western Turkey). deserted me. Jewish thinkers often expected widespread apostasy in the end time (cf. 3:1–9).

1:16 household. Included immediate family and could also include servants or other dependents, where relevant; because family members often shared the faith of the household head, many households became Christian together (e.g., 1Co 16:15), perhaps supplying also meeting homes for churches (e.g., Phm 2). Onesiphorus. Scholars debate whether Onesiphorus may have been Onesimus (a legitimate contraction of the name; cf. v. 17; Phm 10). They could be different persons, but at least the mention of the former’s household here would not necessarily count against the identification; freedpersons did often achieve wealth and honor. not ashamed of my chains. See note on v. 8.

1:17 searched hard for me until he found me. A benefactor from wealthy Ephesus could well have had means to visit Paul in Rome (although in very different circumstances Onesimus in Phm 10 also may have done so).

2:2 reliable people who will also be qualified to teach others. Teachers expected their chief disciples to pass on their teachings to the disciples’ disciples.

2:3–5 like a good soldier . . . athlete. Ancient thinkers often compared their intellectual and moral activities to struggling in a war or athletic competition (see the article “Athletic Imagery in 1 Corinthians 9”).

2:4 No . . . soldier gets entangled in civilian affairs. Soldiers served 20 years; they were not even supposed to marry during that period, although troops stationed in areas for a long time often had unofficial concubines. Except during major wars, probably over half usually survived to retire.

2:5 competing according to the rules. Athletes were pledged by oath to ten months of intense discipline preceding their participation in the Olympic games. The winner’s prize was a garland (see the article “Athletic Imagery in 1 Corinthians 9”).

2:8 Jewish people who expected a royal Messiah expected him to be descended from David (Isa 9:7; 11:1, 10; Jer 23:5; 33:15; Eze 34:23–24; 37:24).

2:9 chained like a criminal. Chains were humiliating and could be painful; they were heavy, could cause abrasions on the skin, and the prisoner’s sweat sometimes rusted them on the arm. chained. Teachers often used examples, and disciples often imitated their teachers.

2:12–13 God’s character is unchanging, but he often works with people according to their actions (cf. 2Ch 15:2; Ps 18:25–27).

2:14–16 quarreling about words . . . godless chatter. See note on 1Ti 1:6.

2:15 correctly handles the word of truth. Scripture was called the word of truth (Ps 119:43, regarding the law; cf. 2Ti 3:15–17), though Paul here speaks especially of the true gospel (in contrast with the speech of vv. 14, 16).

2:17 teaching will spread like gangrene. Ancient writers sometimes compared moral cancers to gangrene, which needed to be cut out of the body. Hymenaeus. The name was not common, so this is most likely the false teacher noted in 1Ti 1:20.

2:18 the resurrection has already taken place. In contrast to the present experience of the Spirit, believers’ future bodily resurrection and a future specific climax to history were barely conceivable in Greek thought. The false teachers modified a key element of the gospel, possibly to fit their cultural perspective.

2:19 foundation . . . sealed with this inscription. Inscriptions were common on buildings, the securest part of which was the foundation. Foundations could be sealed with the owner’s name and could also contain mottos as here.

2:22 Flee. Writers on moral subjects frequently urged their audience to flee from vices. evil desires of youth. On these desires and how Timothy still qualified as young, see note on 1Ti 4:12. Greek writers often thought of young men as more prone to sexual passion and anger. Whereas many excused young men’s passionate behavior, Paul respects Timothy’s ability to control himself.

2:23 foolish and stupid arguments. Cf. note on 1Ti 1:6.

2:24 the Lord’s servant. Moses was often called the servant of the Lord (e.g., Jos 1:1); the prophets and others were also God’s servants (e.g., 2Ki 9:7).

2:25 Opponents must be gently instructed. Many moral teachers, both Jewish and Gentile, believed in teaching gently and patiently; they criticized other kinds of teachers (especially some Cynics) who insulted their hearers. Jewish teachers emphasized private reproof, resorting to public rebukes only if all else failed.

3:1–5 Many Jewish thinkers expected widespread apostasy and grave suffering in the period just before the end of the age; they sometimes listed the expected sufferings. Ancient writers widely used lists of vices.

3:1 last days. See note on 1Ti 4:1.

3:2 lovers of themselves. Ancient thinkers warned against such people, by which they meant selfishness or narcissism (not healthy self-esteem). disobedient to their parents. A serious offense in all ancient Mediterranean and Middle Eastern cultures (cf. Dt 21:20–21). ungrateful. In a culture obsessed with honor and expecting those benefitted to repay benefactions with honor, those who were ungrateful were deemed reprehensible (far more often than the proud, though public boasting required appropriate justification).

3:3–4 Ancient hearers appreciated clever repetition of sounds; in the Greek text of these verses a- prefaces eight words (to negate them, like “un-” or “without” in English).

3:4 lovers of pleasure. Except for Epicureans, most ancient thinkers warned against the love of pleasure.

3:5 having a form of godliness but denying its power. Nearly everyone criticized false piety.

3:6 worm their way into homes. The false teachers here target particular women. They sought access to homes because in the traditional Greek culture of Ephesus most women were less available in public. The women who owned their own homes were most often widows, so widows may have often been targeted (1Ti 5:13) to gain access to homes where the false teachers could establish or influence congregations. (Early Christians usually met in homes.) gullible women. In general, women were seen as more gullible than men, with less education or opportunity to exercise critical faculties (see the article “Women’s Education in Antiquity,” see also notes on 1Ti 2:11, 12). swayed by all kinds of evil desires. The Greco-Roman cultural expectation for women was that they would be swayed by passion and emotion. They changed beliefs more readily, sometimes positively (in converting to monotheism) but sometimes negatively.

3:7 always learning. Some Greek thinkers insisted that moral transformation came from learning truth; but for Paul, it comes through repentance (2:25), and what these women are learning here is not truth in any case (v. 6).

3:8 Jannes and Jambres. Jewish tradition named Pharaoh’s magicians who opposed Moses (Ex 7:11, 22; 8:7). Such Biblical elaborations may have been among the Jewish myths Paul opposed (2Ti 4:4; Titus 1:14). In the end, God’s greater power exposed the weakness of Pharaoh’s magicians (2Ti 3:9; Ex 8:18–19; 9:11).

3:11 Antioch, Iconium and Lystra. Paul suffered in these towns in Timothy’s region (Ac 13:50–14:19) before Timothy joined Paul’s mission (Ac 16:1–3).

3:12 persecuted. Many Jewish people expected false teaching and persecution to flourish in the last days (cf. vv. 1–2).

3:13 imposters. This Greek term included and often meant “sorcerers” (cf. v. 8), though by this period it also applied more generally to swindlers.

3:15 from infancy. Jewish parents taught their children Biblical rules and stories from an early age; for boys, more formal learning in families with means may have begun around age five. Many Gentiles recognized Jewish people’s extensive knowledge of their traditions. the Holy Scriptures. Most Judeans seem to have accepted the same books of Scripture that we today include as the OT (some sects may have added some books such as Jubilees and 1 Enoch, but others did not view these as Scripture). Most Diaspora Jews also accepted these books (though some focused especially on the Pentateuch). Some Diaspora Jews also apparently included various additional books in Greek that are now part of the Apocrypha, books widely read in the Diaspora but not accepted as canonical by Judeans.

3:16 God-breathed. Most people in antiquity believed that deities could inspire prophecies and even poetry; Jewish people recognized that God’s Spirit inspired Scripture. Greeks did not all agree regarding the implications of inspiration, but Jewish people argued that the message of their Scriptures was true. Earlier Scripture itself hailed both the law and accurate prophecy as God’s word (e.g., 1Sa 15:10, 23, 26; Ps 119:16, 43, 172). teaching, rebuking, correcting and training in righteousness. Jewish tradition emphasized proper correction and would have agreed with Paul in associating the activities listed here with Scripture.

3:17 servant of God. See NIV text note and note on 1Ti 6:11.

4:1 For the authority of a charge that calls deities to witness it, see note on 1Ti 6:13.

4:2 the word. When Paul’s letters mention “the word,” it nearly always means the gospel (e.g., 2:9; 4:15; Titus 2:5); but an appropriate source for this message was Scripture, which was also God’s word (see note on 2Ti 3:16) and was useful for the sorts of activities noted here (cf. v. 16). in season and out of season. Means both when the audience finds it the right time and when they do not; although Greek sages deliberated the appropriate time for frank criticism (cf. Pr 15:23), God’s servants had to speak even when people refused to listen (e.g., Jer 1:17–19; 20:8–9).

4:3 people will not put up with sound doctrine. Educated people complained about demagogues who flattered the masses; Scripture warned about false prophets who drew crowds by prophesying what their hearers wanted to hear (Jer 6:14; 8:11; Eze 13:10, 16; Mic 3:5). what their itching ears want to hear. Flattery and skillful speech were considered pleasant to the ears without necessarily being true. Philosophers warned that genuine friends spoke frankly and that flatterers did not have the hearers’ true interests in mind.

4:4 turn aside to myths. Intellectuals sometimes derided untrue stories as myths. Cf. Titus 1:14.

4:6 drink offering. See note on Php 2:17.

4:7 the good fight . . . the race. Like many Gentiles and Diaspora Jewish thinkers, Paul uses Greek athletic metaphors (see the article “Athletic Imagery in 1 Corinthians 9”).

4:8 crown. The standard award in athletic competitions (see the article “Athletic Imagery in 1 Corinthians 9”).

4:9 come to me quickly. A close friend and especially a son (cf. 1:2) would want to visit a person before the latter’s death. For reasons for urgency, see also 4:21 and note.

4:10 this world. Many Jewish people contrasted the present “world” (lit. “age”), characterized by the suffering of God’s people (cf. Gal 1:4), with the glorious age to come. deserted me. Demas had stayed near Paul during his earlier Roman imprisonment, along with Luke and others (Col 4:14; Phm 24), but the danger is now greater. Dalmatia. In Illyricum (Ro 15:19) on the Adriatic coast north of Greece; it was near Nicopolis, where Paul had arranged to meet Titus earlier (Titus 3:12). If Timothy traveled north to Troas and overland through Macedonia, and then sailed directly to Italy (2Ti 4:13), he would pass through Thessalonica and Dalmatia, where he could encounter some coworkers.

4:11 Luke. The only remaining fellow worker who had come with Paul from the eastern Mediterranean, but there were other believers in Rome (v. 21).

4:12 I sent Tychicus. No empire-wide mail service existed; travelers carried letters. Tychicus, whom Timothy knew (Ac 20:4), presumably has brought the letter to Timothy in Ephesus (cf. 1Ti 1:3), and perhaps will fill in for Timothy as he travels to see Paul.

4:13 bring the cloak . . . and my scrolls. Prisoners’ friends could supply their needs, but only if permitted by prison officials and guards, who sometimes demanded bribes. cloak. The sort of cloak mentioned was like a blanket with a hole for one’s head; the ease with which it could be donned probably made it popular with travelers. It was useful only in cold or rainy weather, and Paul had apparently left it at Troas when it was becoming warm enough to travel and had not been able to return for it. Now, imprisoned, Paul is cold and anticipates the approach of winter soon after Timothy’s arrival (cf. v. 21). Troas. A populous Roman colony north of Ephesus (see note on Ac 16:8). At some point Paul had helped found a church there (2Co 2:12). scrolls. Lit. “written works,” possibly of Scripture. parchments. A Latin loanword for writing materials; if Paul follows the original sense of the term, they were perhaps dried animal skins, which were much more durable than papyrus.

4:14 Alexander the metalworker. Some of the metalworkers of Ephesus had opposed Paul (Ac 19:25–28), led by Demetrius the silversmith (Ac 19:24). Copper work was a loud trade, and most people of status considered ordinary metalwork demeaning. Alexander could be the false teacher of 1Ti 1:20, or perhaps the local Jewish leader in Ac 19:33; however, Alexander was one of the most common names in antiquity. The Lord will repay him for what he has done. Paul’s grammar merely predicts Alexander’s judgment rather than prays for it (cf., e.g., Ps 63:9–10; 73:18–20), but Biblical prayers for vindication often did include judgment on enemies (e.g., Ps 17:13–14; 55:15).

4:16 first defense. Presumably Paul means only his first during this imprisonment (cf. 2Co 6:5; 11:23); this would have been a preliminary hearing, a prima actio, before a Roman magistrate. The emperor Nero would not have normally troubled himself personally with such hearings (cf. notes on Ac 25:27; 27:24), but they would appear before his court.

4:17 delivered from the lion’s mouth. Nero soon after this fed some Christians to animals. Paul may thus evoke deliverances from literal lions (cf. the language of 1Sa 17:37; Da 6:27), but he especially speaks figuratively, as in Ps 7:2; 10:9; 17:12; 22:13, 21.

4:19 Greet. Letters often closed with greetings. Priscilla and Aquila. They earlier relocated from Rome to Corinth (Ac 18:1–2), then to Ephesus (Ac 18:18–19), and later again to Rome (Ro 16:3), and now, perhaps recently in view of rising pressure and persecution in Rome, had returned to Ephesus. Onesiphorus. See note on 1:16.

4:20 Erastus . . . Trophimus. Unless this is a different Erastus (possibly Ro 16:23), Erastus and Trophimus were among Timothy’s former fellow workers (Ac 19:22; 20:4); letters often mentioned news about people of mutual interest. sick. Letters often mentioned news of health; sicknesses such as typhoid fever and especially malaria were common. Because Miletus, like Ephesus, was in Ionia, Timothy may already know about Trophimus. Miletus. A major coastal city in Asia Minor; it was about 30 miles (48 kilometers) south of Ephesus.

4:21 get here before winter. Usually only the daring and foolish sailed during the heart of winter, even in the narrower stretch of water across the Adriatic (cf. note on v. 10). The period from Nov. 10 to as late as Mar. 10 was considered most dangerous, but even Sept. 15 to Nov. 10 and Mar. 11 to May 26 held dangers as well. If Timothy delayed, he might not be able to come until spring—and that might be too late to see Paul alive. Pudens, Linus, Claudia. Although not everyone with a Roman name was Roman, these are all Roman names, a higher proportion than in most of Paul’s letters. About half of Roman Jews had Roman names (some because they descended from freed slaves of Roman citizens, and thus were Roman citizens themselves). Still, Greek and Biblical names were also common. Because Paul distinguishes these names from “all the brothers and sisters,” they might be leaders or hosts of house churches. Linus. Early tradition makes Linus Peter’s successor as the second bishop of Rome. Claudia. Could have been freed in the emperor Claudius’s reign, though the name was not limited to freedwomen.