LINK (1:1) Paul, an apostle of Christ Jesus by the will of God
Paul’s humility and submission are seen in his greeting. He never forgot the Lord’s calling on his life as described in Acts 9:15–16.
What are the advantages of a godly heritage? (1:3, 5)
A godly heritage gives us living models of God’s values for living. Many things are learned more effectively by example and practice than by lectures and books. Those who learn the ways of the Lord by living with and watching parents or mentors have a distinct advantage over those who don’t.
How should Christians teach their children about God? (1:5)
When children are born, they are helpless and incapable of survival without the care and protection of their parents or guardians. In addition, children are sponge-like learners who are talked into talking, walked into walking, loved into loving and socialized into relational skills. It is no wonder God places huge responsibilities on parents for their children’s faith development (Dt 4:9–11; Pr 22:6; Eph 6:4).
A significant portion of this development should happen in the home (Dt 6:1–25; 2Ti 1:5), where loving parents model faith and commitment (Pr 1:1–9:18). This often involves the creation of intentional teaching moments based on a society’s cultural heritage (Ex 12:26–27; 13:14; 16:32–33; Dt 6:20–25; Jos 4:21–23). Indeed, the church and overall faith community is always responsible for nurturing a broad range of religious education and guidance (Joel 1:3; 2:16; Ac 2:39).
For this reason, the church has always promoted organized methods of training, including larger systems of community and social education. At the very least, faith communities should promote healthy marriages and homes (where children receive their first and most influential spiritual nurturing), provide good training classes and youth groups, and encourage positive investment in local educational systems.
How could Paul impart the gift of God to Timothy? (1:6)
When Paul and the church elders had seen Timothy’s dedication and abilities, they had set him apart for ministry. Laying their hands on him and praying for him, they had prophesied concerning the work he would do (1Ti 4:14). God used Paul to help Timothy realize his God-given potential.
A holy life does not necessarily mean one of sinless perfection. First and foremost, it means to be dedicated to the Lord—set apart for his purposes. God wants us to be motivated to faithfully honor and serve him.
What was the good deposit Timothy was to guard? (1:14)
The gospel. This was especially important in Ephesus, where Timothy was the pastor and where false teachers were changing and adding to the basic meaning of the gospel.
Why did everyone in Asia abandon Paul? (1:15)
Confined to his prison cell, Paul probably felt even more abandoned than he was. But there are two possible reasons why his former supporters neglected him: (1) It would have been difficult to maintain contact while separated not only by great distances but also by prison walls. (2) People probably felt that Paul’s court case was going nowhere and that his ministry was nearing an end. But neither reason was a legitimate excuse for abandoning Paul.
Why compare Christians to soldiers? (2:3)
Timothy certainly must have felt like he was in a spiritual battle for the gospel. The church at Ephesus was practically in a state of siege, threatened by false teachers, and Timothy had to contend regularly for righteousness and truth. But since all analogies have limitations, Paul also compared the Christian’s life to that of an athlete and a farmer (vv. 5–6).
There are two possibilities: (1) those whom God chose to be saved before time began; (2) those who, through God’s grace and power, chose to accept his offer of salvation. See Who are the elect? (1Pe 1:1) and the articles Does God play favorites? (Ro 9:8–33) and If God chooses us, do we really have a choice? (Eph 1:4–5).
What is a trustworthy saying? (2:11)
This phrase, unique to Paul’s pastoral letters to Timothy and Titus, appears four other times (1Ti 1:15; 3:1; 4:9; Titus 3:8). It calls attention to an important point on which these young pastors could depend—a foundational principle they could build their ministries on.
Does the Bible have answers for all of today’s moral dilemmas? (2:15)
Yes, but the answers aren’t always a simple yes or no. Many moral dilemmas are addressed directly and specifically in Scripture. For example, lying, sexual immorality, greed, cruelty and injustice are always wrong. Faithfulness, generosity to the poor, kindness, truthfulness and forgiveness are always right. However, contrary to popular belief, the Bible is not primarily a book of moral instruction, and Jesus’ primary mission on earth was not to be a great moral teacher (though he was that). Instead, the Bible sets forth our need for God, against whom we’ve rebelled, and God’s provision of salvation through Jesus Christ.
The Bible says that the greatest moral dilemma is that humankind can neither think nor act righteously (Ro 3:10–18). Thus, we will view every other moral dilemma with a skewed perspective. Our minds and wills are corrupted by our sinful nature. We are bound to see every decision through glasses blurred by our ignorance of God and his ways. So the Bible’s first answer for any moral dilemmas is that the fear of the LORD is the beginning of wisdom (Pr 9:10). Such reverence for God must begin by giving our hearts over to Jesus Christ. God then renews our minds so that we can think rightly about the problems we face (Ro 12:1–2).
Many moral dilemmas are not directly addressed by the Bible, which was written to people living in cultures and times much different from our own. Therefore, principles of Scripture must be used in conjunction with God-given common sense, careful fact collection and wise counsel to deduce prudent courses of action. We must work together because as iron sharpens iron, so one person sharpens another (Pr 27:17). But believers also have the great promise that if any of [us] lacks wisdom, [we] should ask God, who gives generously to all without finding fault, and it will be given to [us] (Jas 1:5).
Can we earn God’s approval? (2:15)
No. But we can do our best to exhibit God’s work in our lives. Though we are approved by grace, not works, we demonstrate that we have been approved when the results of God’s grace in us can be seen by what we do. What we are on the inside is recognized by the “fruit” we produce on the outside (Mt 7:15–20).
What does it mean to confess the name of the Lord? (2:19)
To confess his name means that we willingly identify ourselves with him—that we belong to him. Just as an adopted child takes the surname of his adoptive parents, so we take on the name of Christ. The counterpart of us confessing his name is that the Lord knows those who are his.
What are foolish and stupid arguments? (2:23)
Christians have always recognized common core beliefs that are essential to Christianity—doctrines that should be guarded: faith, repentance and submission to the will of God. Anything less significant is not worth fighting about, especially when it leads to quarreling over who is “more spiritual.”
How can one correct opponents gently? (2:24–25)
Apparently the false teachers at Ephesus thrived on debate. Several times in his letters Paul warned Timothy not to get caught up in such arguments. Paul was not suggesting, however, that the gospel should be compromised. He wanted the gospel proclaimed not only with confidence but also with an attitude of love and respect for the listeners. Even opponents listen better when they are treated with respect. But when opponents insist on antagonistic debate, Paul said it’s better to back away (v. 23).
This is a Jewish term referring to prophecies of judgment and the end of time. See What are the last days? (Isa 2:2). Some used the term to refer to events that will occur just before the second coming. The term is not too specific, however, since some saw signs of those events in their first-century society (cf. 1Ti 4:1; 1Pe 4:7; 1Jn 2:18). So they used terms like near and the last days in a relative, rather than a precise, sense.
How could someone have a form of godliness? (3:5)
By concentrating on the externals of religion—the worship forms, ascetic practices, memorizing religious trivia—without really understanding the basics. True godliness stems from a relationship with God and begins only when one submits to him and accepts his Son, Jesus Christ.
What’s the difference between learning and coming to a knowledge of the truth? (3:7)
It’s possible to know all about God without ever actually knowing God himself (cf. Jn 5:39–40). To know about God is to recognize that he exists, creates, rules and even saves. To actually know God, however, means to admit our inadequacy and our need for God and then to give ourselves up to God. To come to a knowledge of the truth (2Ti 3:7) is to take the step that brings us into the kingdom.
Who were Jannes and Jambres? (3:8)
Although they are not named in the Old Testament, Jewish tradition holds that they were the Egyptian court magicians who opposed Moses (Ex 7:11).
In what ways are the godly persecuted? (3:12)
Persecution can take many forms—physical, emotional and even spiritual. While some may be tortured and killed for their faith, others may face ridicule and scorn. Being a godly Christian means to be countercultural—to go against the god of this age (2Co 4:4)—for which we can expect to suffer.
How are the Scriptures God-breathed? (3:16)
Scriptures have the breath of God in them; they give life. The Scriptures are unlike ordinary books; they are God’s authoritative Word. God initiated the Bible and inspired its writers. He safeguarded it from error and guided its compilation. The Bible we have is precisely the Word God wants us to have.
What does it mean to be prepared in season and out of season? (4:2)
Paul was encouraging Timothy to be persistent. But whether it was persistence in the face of Timothy’s mood swings that Paul had in mind or whether Paul was referring to the hot and cold reception his teaching received is not clear.
How do we know what doctrine is sound? (4:3)
Sound doctrine is the eternal, unchanging truth about God and the gospel. Doctrine that merely scratches itching ears cares nothing for the truth; its concern is that it sounds good. It focuses on what listeners want to hear—and on what they will pay for. The distinction is not always so neat, however. Sound doctrine does sound good to some ears. And even the crassest manipulator comes up with bits of truth. Here is a description of the range of approaches to doctrine:
Charlatans. At one end of the scale are charlatans—those who cheat and deceive to sell their ideas. They change their message when it’s in their own interest to do so, paying close attention to the likes and dislikes of their audience. Charlatans want the power and profit that goes with a “successful” teaching career. Paul viewed the false teachers in Ephesus as charlatans.
Marketers. In the middle of the scale are marketers—salesmen of religious ideas, experts at whetting people’s appetites for their ideas. Sometimes they use tactics that border on the manipulative. Marketers know what they want to communicate, but they’re willing to modify it somewhat to help it sell. Marketers are only partly motivated by self-interest. They also have a genuine desire to reach and serve their audience.
Contextualizers. At the other end of the scale are contextualizers—those whose goal is to communicate so people can understand, guarding the integrity of the message as they do. Missionaries, for example, look for the best way to communicate across cultural boundaries. Contextualizers are sincere—concerned about their listeners rather than their own personal gain.
What do people with itching ears want to hear? (4:3)
Without God’s wisdom, we all want to hear whatever will foster our own self-interests. An example of this is King Ahab, who wanted prophets to say what he wanted to hear—whether it was true or not (1Ki 22:5–8). People with itching ears will oppose sound doctrine because it doesn’t suit their own desires (2Ti 4:3).
What was a drink offering? (4:6)
In the Old Testament sacrificial system, this was the wine poured out around the base of the altar as an offering to God. As the end of his life approached, Paul saw the drink offering as an analogy for his life—poured out and given to God.
Was Paul discouraged? (4:9–11)
Perhaps. Some of these people were coworkers whom Paul truly loved, and it may have felt to him as though they had abandoned him.
Why did Paul say the Lord would repay Alexander? (4:14)
Paul’s attitude toward someone who did him a great deal of harm reflects his own teaching in Romans 12:19: Do not take revenge … but leave room for God’s wrath. Paul was content to leave the final outcome with the Lord, whom he trusted.
Did Paul think he would still be released? (4:18)
Probably not. Paul had faced too many of these situations to have any illusions or false hopes. It was not his physical survival that Paul spoke of here but his spiritual destiny.
LINK (4:22) Grace be with you all
While Paul’s blessing in the first part of this verse is addressed specifically to Timothy (the your is singular), the last part of the verse is addressed to the believers in Ephesus (the you is plural), who were members of the church that Paul had asked Timothy to care for (1Ti 1:3).