Second Timothy Chapter 1:1-8/Commentary

Second Timothy Chapter 1:1-8 Introduction When Paul had written to Timothy in the first letter he was traveling freely (1:3), now in the second letter he is in prison (1:8; 2:9), and he is in Rome (1:17). As noted in the introduction to First Timothy, the events recorded in these letters refer to a time beyond Paul’s first imprisonment recorded in Acts chapter 28.

In Paul’s imprisonment mentioned in Acts he was treated with considerable indulgence by the Roman government being permitted to live in his own hired dwelling (Acts 28:30). Now in Second Timothy he is kept in close confinement and is regarded as a criminal (2:9). In Acts he is surrounded by co-workers and friends (Acts 28:17-31; Colossians 4:10-14; Philippians 1:3,14); now he is almost alone (4:11) and former friends are deserting him (1:15). During the imprisonment in Acts 28 he was freely accessible to all who wished to see him (Acts 28:30); now even Onesiphorus could find him only after diligent search and at personal risk (1:16-17). In the letters written from his first imprisonment he expected to be released (Philippians 1:25,26; 2:24; Philemon 22), now in this letter he is looking forward to

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death (4:6-8). 2 Timothy appears to belong to that time following the edict of Nero against the Christians: “In July A.D. 64 a great fire destroyed a large part of the city of Rome. Well-founded rumors freely circulated in the devastated city that the fire had been ordered by Nero himself. Through various relief efforts Nero unsuccessfully sought to remove the odium of suspicion from himself. In a final desperate effort to clear himself Nero charged his incendiarism upon the Christians. The resultant savage Neronian persecutions, beginning apparently in October of that year, witnesses the death of hundreds of Christians by means of hideous martyrdoms. Christianity was made suspect and charged with being an enemy of the State. Paul had left his precious books and parchments at Troas (4:13), suggesting that his departure from there had been hasty and perhaps involuntary” 1 Timothy apparently was still in Ephesus when 2 Timothy was written, as he was in 1 Timothy 1:3. Timothy is urged to come to Paul by way of Troas, which was the usual way to travel from Ephesus to Rome (4:13). And Tychicus was being sent to Ephesus, inferring that he would take Timothy’s place (4:11-12).

The immediate purpose of the letter was to summon Timothy (4:9,11,13,21). As it unfolds it contains the last recorded instructions of Paul, thus some have called it the “last will and testament” of Paul to Timothy. “Thus it becomes an even more precious document to Christians. Since Paul knew beyond reasonable doubt what lay just ahead (4:6), his words are most significant. In view of the experiences of his life, we want to know whether he regarded Christian faith as worth the sacrifice. What does he think about the importance of doctrinal issues now?

1 Second Timothy, D. Edmond Hierbert, Everyman’s Bible Commentary, p. 8.

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What characteristics does he foresee in the church of the future?

How does he face death? We shall seriously reflect upon such in 2 Timothy” 2 This letter was probably written around 67 A.D. from Rome.

“The theme of the letter has been summarized in this succinct statement: ‘It’s always too soon to quit!’ After Paul is gone, someone will have to carry on the gospel preaching. Timothy, don’t quit the ministry! Instead, prove your faith (chapter 1), protect your faith (chapter 2), practice your faith (chapter 3), and preach and proclaim your faith (chapter 4)” 3

Outline of Chapter 1 The Greeting: 1:1-5 The Charge to be Unashamed of the Testimony of Christ: 1:6-18 A. Timothy must not be ashamed: 1:6-11 B. Paul was not ashamed: 1:12-14 C. Onesiphorus was not ashamed: 1:15-18

Chapter 1:1-8 1:1 “Paul, an apostle of Christ Jesus by the will of God, according to the promise of life in Christ Jesus, 2to Timothy, my beloved son: Grace, mercy and peace from God the Father and Christ Jesus our Lord.

2 Homer A. Kent Jr., The Pastoral Epistles, p. 251.

3 Gareth L. Reese, New Testament Epistles, Timothy and Titus, p. 429.

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3 I thank God, whom I serve with a clear conscience the way my forefathers did, as I constantly remember you in my prayers night and day, 4longing to see you, even as I recall your tears, so that I may be filled with joy. 5For I am mindful of the sincere faith within you, which first dwelt in your grandmother Lois, and your mother Eunice, and I am sure that it is in you as well. 6And for this reason I remind you to kindle afresh the gift of God which is in you through the laying on of my hands. 7For God has not given us a spirit of timidity, but of power and love and discipline. 8Therefore do not be ashamed of the testimony of our Lord, or of me His prisoner; but join with me in suffering for the gospel according to the power of God”.

1:1 “Paul, an apostle of Christ Jesus”: “His official position is that of ‘an apostle’. The term ‘apostle’, coming from the Greek verb apostello, means ‘one who is sent forth or dispatched on a mission’ and carries the thought of official and authoritative sending with the necessary equipment for the commission received. The added genitive ‘of Christ Jesus’ defines whose apostle he is. He belongs to Christ, has been commissioned and sent by Him, and acts as His authorized representative” (Hiebert p.

21). This is Paul’s standard salutation (1 Timothy 1:1; Galatians 1:1; Romans 1:1).

1:1 “By the will of God”: Another familiar salutation (1 Corinthians 1:1; 2 Corinthians 1:1; Ephesians 1:1; Colossians 1:1).

He was an apostle because God had willed it. He was not an apostle by personal choice; it was by divine entrustment. “His apostleship was not of human origin, nor of human ordination, but came to him directly from Christ. It was the consciousness that the divine will had chosen him as an apostle, although he neither sought nor merited it, that held him firm throughout all 4

the years of his strenuous and eventful life. It was this conviction that kept him calm in the face of impending martyrdom. As a prisoner, lonely and largely forsaken, he could fall back upon the consciousness that ‘he is an apostle, not by his own appointment, but by the will of God. In the hour of our extremity, when earthly friends and securities fail, there is but one security, the rock on which we stand, the will of God, and the assurance that we are standing upon it’” (Hiebert pp. 23-24). See also Galatians 1:11-12, 16-17; Acts 9:15.

1:1 “According to the promise of life in Christ Jesus”: Eternal life is only found in a relationship with Christ (1 John 5:11-12; John 3:15,36; 14:6; Romans 6:23). “’According to the promise’ denotes the subject-matter with which, as an apostle he had to deal, viz., the promise of eternal life in Christ Jesus, and the end for which he was called, viz., to preach that promise” (P.P. Comm. p. 1).

“Had there been no such promise there could have been no divinely willed apostle to proclaim the promise” (Hendriksen). “It is not simply like but that God-promised life in union with Christ.

It is life in the higher sense, comprehensive of all the blessings and glory, both in this world and the next, which flow from an interest in the redemption of Christ. How appropriate that Paul in facing imminent martyrdom should cling to this life in Christ Jesus which no temporal death is able to harm!” (Hiebert pp. 24-25). “It is only when a man remains faithful to Jesus, remains in Christ Jesus, that such a promise of life is meaningful” (Reese p. 432).

1:2 “To Timothy, my beloved son”: The term “beloved” means dear, esteemed and favorite. It appears that Paul had personally converted Timothy years before (1 Corinthians 4:15-17; 1 Peter 1:23; 1 Timothy 1:2). “The whole letter throbs with the love of a father for a beloved child” (Lenski). “’Since Paul is quite aware that this letter may in reality be his farewell to his devoted young 5

friend, his fatherly heart goes out to him in tender love and solicitude” (Hiebert p. 25).

1:2 “Grace, mercy and peace from God the Father and Christ Jesus our Lord”: Compare with 1 Timothy 1:2. The fact that grace, mercy and peace also come from Christ Jesus infers His equality with the Father.

1:3 “I thank God”: Even though Paul was in imprison and the time of his departure was at hand, he never complained, but always realized how much God had blessed him. “Literally Paul says, ‘Gratitude I am having to God’. Since he is recording his feelings of gratitude he needs no objective statement of the thing for which he gives thanks. All that follows, namely, all of his treasured memories of Timothy, describes his feeling of gratitude. Thus viewed, Paul expresses the fact of his gratitude (1:3) and gives a description of his gratitude to God (1:3-5)” (Hiebert p. 28).

1:3 “Whom I serve with a clear conscience the way of my forefathers did”: The “forefathers” are such men as Abraham, Isaac, and Jacob (Romans 9:5). “Paul came from a line of ancestors who, as members of the covenant nation, were sincere, godly people and worshipped the true God. He now continues to serve ‘in a pure conscience’. It was the atmosphere in which his service was rendered. He may be accused of teaching a new, strange, and illegal god in the empire, who could not be worshipped with a pure conscience because forbidden by law, but the God whom he is serving is the same God his forefathers have served” (Hiebert p. 29). From this statement it is clear that Paul knew that Christianity was the true fulfillment of the Old Testament Scriptures. Although a prisoner on behalf of the gospel, his conscience is clear.

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The Jewish person who becomes a Christian is not turning their back upon their faithful ancestors; rather they are deciding to serve God as Abraham served God. The Christian is serving the true God; the person who refuses to become a Christian is not.

Compare with Galatians 3:26-28; Acts 24:14; 26:22-23.

1:3 “As I constantly remember you in my prayers night and day”: Paul’s memories of Timothy were constant, pleasant, and a cause for tremendous gratitude. Paul prayed regularly for congregations (Philippians 1:3-4) and individual Christians. “These words give us a glimpse into the unwearied practice of intercession by Paul, and Timothy was given a prominent place in it. ‘It is good to pray for individuals; it is good also to tell them that you pray for them’ (Horton)” (Hiebert p. 31).

1:4 “Longing to see you”: Paul earnestly desired to see Timothy once again. As Paul prayed day and night, Timothy kept coming up in his prayers and among other things Paul prayed that he could see Timothy again.

1:4 “Even as I recall your tears”: “He does not specify the occasion for those tears” (Hiebert p. 31). But it may have been the last time that Paul and Timothy were together when Paul was departing (1 Timothy 1:3). In the First Century it was not uncommon for men to express their emotions by weeping (Acts 20:37-38).

1:4 “So that I may be filled with joy”: “To see Timothy again would be joy indeed. ‘Paul’s memories afford him great joy as he sits in his dismal dungeon, but once more to get to see Timothy, his beloved Timothy, will fill Paul’s cup of joy to the very brim.

Gratitude is coupled with anticipated joy’ (Lenski)” (Hiebert p. 31).

The term “filled” here means to make full, to fill to the full 7

1:5 “For I am mindful of the sincere faith”: The word “sincere” means, “genuine, undisguised, and without hypocrisy”. True faith as opposed to merely an outward show. Paul had certainly seen his share of professed believers whose faith was not genuine and it was refreshing to be reminded of Timothy’s true conviction.

“The use of an aorist participle, ‘having received a reminder’, may indicate that something specific had occurred which reminded Paul of Timothy’s faith” (Kent p. 255). When other Christians remember us, do they remember a sincere faith or something negative? Sadly too often it is the faults of God’s people which serve as reminders to us.

1:5 “Which”: That is, this genuine faith.

1:5 “First dwelt in your grandmother Lois and your mother Eunice”: I have heard the name Eunice pronounced both as (YOU niss) and (YOU nice e).

Paul had first come into contact with this family during his early journeys in Southern Galatia. By the time that Paul travels through this area on his second journey, Timothy and his mother are already believers (Acts 16:1-3). These women were Jewish and had taught Timothy the Old Testament Scriptures during his childhood (2 Timothy 3:15). Since they knew the Old Testament so well, and simply wanted to serve God, when the gospel was preached they immediately knew it was the fulfillment of the Old Testament and so they responded. “When the message of the Gospel of Jesus Christ was brought to them, their unfeigned faith led them to an open acceptance of Him” (Hiebert p. 32). Nothing is said about Timothy’s father here and the information given in Acts 16:1-3 notes that he was not Jewish and neither was he a

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Christian. In fact, the inference is that he was the reason why Timothy had not be circumcised during his youth.

1:5 “And I am sure it is in you as well”: “Whatever others may assert about Timothy, Paul is assured of his sincere godliness” (Hiebert p. 33). The perfect tense here is used and means that Paul was convinced about genuineness of Timothy’s faith in the past and that persuasion still stands with him. Such trust in Timothy had been stated in other letters (1 Corinthians 4:17; Philippians 2:20-22). Note that this faith was not inherited; Timothy, as all children do, had a choice to make. Side with the unbelief and rebellion of his father or accept the Scriptures and example of his mother and grandmother.

From Timothy’s example we need to be careful that we do not down play the importance of having a godly father, that is, argue, “Well, Timothy became a faithful Christian without having a Christian father, therefore, a godly mother can always overcome the influence of a unbelieving father”. Timothy became a faithful Christian in spite of his father’s bad example, but many other children have not made the same choice.

1:6 “For this reason”: Because of the cause just stated, Timothy’s sincere faith.“I remind you”: Part of the task of any preacher is to remind Christians of their responsibilities (1 Timothy 4:6).

1:6 “To kindle afresh”: To rekindle, present tense, to keep on blazing. “It is a word used of fanning the smoldering embers of a fire into a blaze” (Reese p. 436). This does not mean that Timothy had let this gift die down, the present tense indicates rather that Timothy is to keep the flame blazing “at white heat as he has been doing. It is not an implied rebuke for neglect but a fatherly appeal bravely to continue in the face of serious difficulty. The appeal is 9

preventative rather than corrective” (Hiebert p. 35). It may also indicate becoming more zealous than even Timothy had been.

Timothy may have become somewhat depressed by Paul’s imprisonment, and thus needed this exhortation.

1:6 “The gift of God which is in you through the laying on of my hands”: Thus the gift was some sort of spiritual gift, like preaching by inspiration, working miracles, healing, and so on.

Here again we learn that these gifts were given through the hands of an apostle (Acts 8:18). First Timothy notes that the elders were also present when this gift was given (1 Timothy 4:14). There the same gift is called a “spiritual gift”, and Timothy is told not to neglect it.

Such an admonition infers that spiritual gifts were subject to the courage and will of the individual Christian. Having the power to heal, work miracles, or speak by inspiration could be neglected.

These gifts did not make one instantly spiritual and neither did the gifts provide instant faith and instant courage. Even though such gifts were given by the Holy Spirit, they did not remove the will of the individual. The Holy Spirit did not control people who had such gifts. Compare with Romans 12:6-8; 1 Corinthians 12-14; 1 Peter 4:10-11.

The present tense also indicates that kindling afresh is not a onetime act. “Anyone who has tended a fireplace knows that it needs to be stirred up occasionally” (Reese p. 436). “However rich gifts God has bestowed upon us, they do not grow of their own accord, but grow and increase in strength through the constant and diligent use of them” (Lipscomb p. 200). Compare with Matthew 25:25-27.

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1:7 “For”: When a sentence begins with the word “for” it is either an explanation of something just said, or a reason for something just said. “God has not given us a spirit”: Obviously, the translators of the NASV believed that the term “spirit” here does not refer to the Holy Spirit but to the inner attitude of the Christian. Through the preaching of the gospel God does not advocate fearfulness, cowardice or timidity, “so that we cower and let our flame die down when confronted with the prospects of suffering” (Hiebert p. 36).

1:7 “Of timidity”: Denotes cowardice. God has no pleasure in those who shrink back (Hebrews 10:38; Revelation 21:8). If we deny Him, He will deny us (2 Timothy 2:12; Matthew 10:33). The whole tenor of the gospel is against cowardice.

1:7 “But of power”: Might, strength. The power of overcome all obstacles and to face all dangers, thus the admonitions in the New Testament about being “bold”. The gospel is a powerful message (Romans 1:16; Hebrews 4:12). A gospel-filled Christian certainly should have the attitude of boldness. “Aggressive energy in the face of difficulty, which overcomes the weakness of cowardice and enables one to work, to endure, to suffer, and to die if need be.

Needed also is the spirit ‘of love’, that self-forgetting love to Christ, the church, and the souls of men, which exhorts, warns, rebukes with boldness and fidelity at whatever risk of consequences to self” (Hiebert p. 36).

1:7 “And love”: Love is not a miraculous gift and thus we should not interpret “power” or “discipline” as being miraculously given

by God to the believer either. These are attitudes that come from accepting the Scriptures as the truth (1 Corinthians 13:4ff). Love is also needed, for without it persecution and hardship can make us

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bitter, self-serving, and only concerned about saving our own lives (Matthew 24:12).

1:7 “And discipline”: Self control, moderation, soundness of mind.

It takes tremendous self-control to remain diligent and faithful during times of persecution. This includes controlling our thoughts and refusing to given into thoughts of fear, self-pity, anger, or jealousy. In times of hardship we must remain focused on the goal and unwilling to justify sinful actions because we are suffering so much.

1:8 “Therefore”: The conclusion from the preceding verse.

1:8 “Do not be ashamed”: This statement in the Greek forbids the very beginning of being ashamed. Timothy is not even to start being embarrassed. Paul wants him to have the same attitude as he stated in Romans 1:16. The tense here does not infer that Timothy has given into shame, rather in view of the suffering coming upon Christians, Timothy is admonished to fortify himself and avoid this common temptation.

1:8 “Of the testimony of our Lord”: Another way of saying “the gospel message”. The gospel is both the testimony about Jesus and is the testimony that Jesus gave to the apostles through the Holy Spirit (John 16:13-14). This exhortation is needed because by this time Christianity is not only unpopular but it has become illegal in the Empire.

1:8 “Or of me His prisoner”: Seeing that Paul was in prison some Christians might be tempted to deny any connection with him lest they also find themselves in prison (1:16). Timothy was to come to Paul in Rome despite the consequences to his own safety.

What a great lesson! How many today try to argue that God gives 12

us the right to compromise His word if our lives are in danger?

Paul did not hold to any situational ethic where one’s comfort, or physical desires were more important than truth. “Paul is already feeling the wrath of the emperor but he is not ashamed to be known as a prisoner for the Lord’s sake” (Hiebert p. 37).

1:8 “But join with me in suffering for the gospel”: And why not?

The gospel message has delivered us from eternal ruin; why not sacrifice everything here on earth for it?

1:8 “According to the power of God”: The test of our power and faith lies in our ability to suffer for the gospel. The gospel is a demonstration of God’s power (Romans 1:16). The verse may also be reminding us that God never expects more of us than we can bear (1 Corinthians 10:13). If Timothy or any Christian feels that they are not up to the task of suffering for the gospel, God reminds them that they do have such ability when trusting Him (1 John 5:4). Note, this is not some kind of miraculous or mysterious power that keeps a Christian faithful against their will, for that view would make everything that Paul has said to Timothy meaningless and unnecessary.

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