Faithful To The End - A Preacher's Exposition of 2 Timothy Sample by Our Daily Bread Ministries

Robert Solomon’s passion for biblical exposition helps us plumb the depths of God’s Word and let it cast its search lights on our lives so that we are taught, rebuked, corrected, and trained in righteousness (2 Timothy 3:16). So read on to discover how you can remain faithful to the end.

“Imaginative and faithful in applying the Word to today’s world.”

— Dr Tan Kim Huat

— Rev Professor David Wilkinson

“A moving book for individuals and groups.”

“For the person who is serious about understanding God’s heart and following Him . . . to the end.”

— Michael Perreau

— Richard DeHaan

PH538 I S B N 978-1-62707-241-0

781627 072410

Robert M. Solomon

“Balm for the soul and encouragement for the long and hard road of life.”

A Preacher’s Exposition of 2 Timothy

Robert M. Solomon served as Bishop of The Methodist Church in Singapore from 2000–2012. He has degrees in medicine, theology, intercultural studies, and a PhD in pastoral theology from the University of Edinburgh. He is the author of 18 books, including The Race, The Conscience, The Enduring Word, The Virtuous Life and The Sermon of Jesus. He now has an active itinerant ministry of preaching and teaching in Singapore and abroad.

Faithful To The End

Are we in the Story of Jesus or are we in the many faulty and futile stories of the world? Are we being useful to the King of kings or are we wasting our lives in something transient and puny when measured against eternity? These questions and more come to us from Paul’s last known epistle and have to be answered in each of our hearts.

Faithful To The End

A Preacher’s Exposition of 2 Timothy

Robert M. Solomon

“The wisdom of a seasoned pastor and the eloquence of an anointed proclaimer shine forth brilliantly in this book, making the text of 2 Timothy come alive for the modern reader. Here is balm for the soul and encouragement for the long and hard road of life.” Dr Tan Kim Huat Chen Su Lan Professor of New Testament and Academic Dean Trinity Theological College, Singapore

“This is an exhilarating view of the epistle from the pulpit. It enriches previous commentaries by bringing alive the preacher’s perspective, reflecting the original author and recipicient of the epistle—written by a preacher for a preacher. It is also both imaginative and faithful in applying the Word to today’s world.” Rev Professor David Wilkinson Principal of St John’s College Durham University, UK

“Robert’s love for God and His Word is evident. Like a gardener, he encourages his readers to take time to dig deeply into God’s Word in the midst of busy and hurried lives. He faithfully calls us to be good workers of Scripture and to maintain Christian character in an ungodly world. He calls for watchfulness as we wait for our crowns of righteousness. This is a moving book for individuals and groups.” Michael Perreau Director General, United Bible Societies

“In his homiletical exposition of 2 Timothy, Bishop Robert Solomon lives up to Paul’s exhortation to Timothy to be “a worker who has no need to be ashamed, rightly handling the word of truth”. Bishop Solomon is a diligent and careful craftsman of the Word in his study and interpretation of 2 Timothy. He applies its message appropriately and relevantly to our context. Through his writing, we are exposed to and confronted by the Word of God for our “teaching, reproof, correction and training in righteousness”. I highly commend Faithful to the End for personal devotion and reflection, for group studies and discussion, and for our life and ministry with and for the Lord, so that we may be like Paul—remaining faithful to the end.” Kua Wee Seng Director, United Bible Societies China Partnership Former part-time New Testament Greek Lecturer, Trinity Theological College

“Faithful to the End is on Apostle Paul’s second letter to his faithful disciple Timothy. The letter is full of Paul’s own struggle and vision for the church and ministry. In it, we see Paul fighting against heretical teachings and urging followers of Jesus to be faithful to the end. In the same vein, Bishop Solomon brings deep insight from his rich experience and knowledge of the modern church to the reading of Paul’s last epistle. It is a homiletical exposition, bringing the ancient text to the contemporary world, thus helping readers to hear God speaking to us here and now. One can sense Solomon’s love for the church, the body of Christ, and his passion for the ministry. I pray and hope that every reader will rediscover Paul’s heart and mind through Bishop Solomon’s exposition.” Rev Dr Ezra Kok Principal and Lecturer in New Testament Seminari Theologi Malaysia (Malaysia Theological Seminary)

“Much of what we hear today places emphasis on God’s acceptance of us and His faithfulness to us. This, of course, is a vital truth. However, with this book, Bishop Robert Solomon hones in on the final words of the Apostle Paul to Timothy—to remain faithful to Christ and to what He called him to be and to do. Paul admonishes Timothy to keep first things first. This is an important advice for us as well, for it points clearly to the characteristics and disciplines God designed us for and expects of us—to live a life worthy of the Lord, pleasing Him in every way. For the person who is serious about understanding God’s heart and to follow Him, this study of Paul’s second letter to Timothy holds great value in identifying what matters most to God—a life faithfully devoted to Christ to the end.” Rick DeHaan President, RBC Ministries

“After decades of careful study of the word and effective ministry in the church, Bishop Solomon has given us a well informed and very helpful exposition of the last epistle of another veteran minister, the apostle Paul.” Dr Ajith Fernando Teaching Director, Youth for Christ, Sri Lanka

Faithful To The End

A Preacherâ&#x20AC;&#x2122;s Exposition of 2 Timothy

Robert M. Solomon

Faithful to the End: A Preacher’s Exposition of 2 Timothy © 2014 by Robert M. Solomon All rights reserved. Discovery House Publishers is affiliated with RBC Ministries. Requests for permission to quote from this book should be directed to: Permissions Department Discovery House Publishers P.O. Box 3566 Grand Rapids, MI 49501 Or contact us by e-mail at permissionsdept@dhp.org All Scripture quotations, unless otherwise indicated, are taken from the Holy Bible, New International Version. Copyright © 1973, 1978, 1984 by Biblica, Inc.™ All rights reserved worldwide. www.zondervan.com Design by Alex Soh Cover photo by Alex Soh ISBN 978-1-62707-241-0 Printed in Singapore First Printing in 2014

My dear son John, for whom 2014 is a year of many new beginnings.

Apostle Paul’s First Missionary Journey AD 46–48 Acts 13:1–14:28

VIII

Apostle Paul’s Second Missionary Journey AD 49–52 Acts 15:40–18:22

Apostle Paul’s Third Missionary Journey AD 53–57 Acts 18:23–21:26

CONTENTS PREFACE

XIII

1. Introduction: A Farewell (2 Timothy 1:1–2)

PART ONE: UNITED WITH CHRIST 2. I Know Whom I Have Believed (2 Timothy 1:1–18) 3. I Know My Heritage (2 Timothy 1:3–7)

13 30

4. United with Christ in Service and Suffering (2 Timothy 1:8–18) 42 PART TWO: USEFUL TO CHRIST 5. Our Attitude to Ministry (2 Timothy 2:1–13) 65 6. Meditation and Application of Scripture (2 Timothy 2:14–19) 81 7. Ministering to the Lost (2 Timothy 2:20–26) 96 PART THREE: UNLIKE THE WORLD 8. The Terrible World and Its People (2 Timothy 3:1–9) 111 9. Christian Character in a Terrible World (2 Timothy 3:10–17) 126 10. Christian Ministry in a Terrible World (2 Timothy 4:1–5) 138 PART FOUR: FAITHFUL TO THE END 11. Preparing for the End (2 Timothy 4:6–8) 12. Personal Needs at the End (2 Timothy 4:9–15) 13. Faithful to the End (2 Timothy 4:16–22)

151 162 176

14. Conclusion: A Continuing Challenge

189

ENDNOTES

193

INDEX

200

PREFACE Every book has its history. This book came out of two invitations by RBC Ministries. I was invited to speak at the Bible Teaching Conference in Singapore in July 2014. After much prayer, I was led by God to speak on 2 Timothy. I prepared the four required sermons well ahead of time, a year to be exact. This gave me an opportunity to use the content for a series of talks to a fellowship of seniors. Then came a second invitation from RBC Ministries to write a book on 2 Timothy. This book is the expanded version of the original sermons. It is not a verse by verse commentary (for there are many excellent commentaries of this kind), but a preacher’s exposition of 2 Timothy. It seeks to draw out the meaning of the text and apply it to contemporary times. It is, therefore, a view of the epistle from the pulpit, in the pattern of John Chrysostom’s ten homilies on this epistle in the fourth century. There are excellent commentaries on 2 Timothy and I have drawn upon some of them. The references are given in the notes. But this book is essentially a homiletical exposition of 2 Timothy, and seeks to be faithful to the text in the interpretation, and to be relevant to our present context in its application. God desires His Word to continue speaking to the church, and it is thus important that the preaching and teaching of the Word must be done diligently, passionately, and faithfully. This book can be used for personal or group study. Questions for reflection and discussion are provided at the end of each chapter to facilitate such study and personal reflection. The key is to ensure that the Word gets into our lives as we study, reflect, believe, understand, and obey. I pray that God will use this book to bless many as they seek to “cut straight” into the abiding truth that is in God’s Word. As is often the case, the writer is the one most blessed. I have been deeply blessed as I put this book together. I find the spiritual discipline of writing one of the best ways to go deep into God’s Word, and it is my joy and privilege to be given this opportunity. To God be the glory.

Bishop Emeritus Robert M. Solomon Advent 2013

XIII

The Life of Paul Date AD 5

Event Saul born in Tarsus (Acts 22:3)

AD 15–20 Saul trained as a Pharisee in Jerusalem (Acts 22:3)

AD 31–33 Saul persecuted and jailed Christians (Acts 7:58–8:3)

AD 33

Saul converted on the road to Damascus (Acts 9:1–19)

AD 33–35 Paul in Arabia (Galatians 1:16–17)

AD 35

Paul’s first visit to Jerusalem (Acts 9:26–29; Galatians 1:18–20)

AD 35–48 Paul in Syria and Cilicia (Galatians 1:21–2:1)

AD 40

Barnabas brought Paul to Antioch (Acts 11:25)

AD 46–48 Paul’s first missionary journey (Acts 13:1–14:28)

AD 49–52 Paul’s second missionary journey (Acts 15:40–18:22)

AD 53–57 Paul’s third missionary journey (Acts 18:23–21:26)

AD 57

Paul’s arrest in Jerusalem (Acts 21:27–34)

AD 57–59 Paul imprisoned in Caesarea (Acts 23:23–26:32)

AD 60

Paul travels to Rome (Acts 27:1–28:14)

AD 61–63 Paul under house arrest in Rome (Acts 28:30–31)

AD 65

Paul beheaded in Rome during the reign of Nero

(Church tradition) All dates are approximate.

XIV

1 INTRODUCTION: A FAREWELL 2 Timothy 1:1–2 The apostle Paul was a man with a clear mission. By nature a passionate visionary and a self-disciplined worker, Paul’s life was dramatically and forever changed when the risen Christ encountered him on the road to Damascus. He was immediately and miraculously transformed from a young man “breathing out murderous threats against the Lord’s disciples” to one who “began to preach in the synagogues that Jesus is the Son of God” (Acts 9:1,20). It was indeed such a radical transformation that the leaders of the church initially found it hard to believe. Paul, the Missionary Author The way Paul lived the rest of his life demonstrated that he was soundly converted to be one of Jesus’ great disciples. He addressed himself as a “prisoner of Christ Jesus” (Ephesians 3:1; 2 Timothy 1:8) and spent his days as a tireless missionary who brought the gospel of Jesus to the Gentiles in Asia Minor and Europe. In his three significant missionary journeys, recorded in the book of Acts, God used him to plant early Christian churches across the ancient Mediterranean world. In fact, a large section of the book of Acts covers the life and ministry of Paul, more than any other apostle. Paul was perhaps the most significant apostle in the early church. As God’s chosen instrument for bringing the gospel to the Gentiles, Paul suffered much for the gospel—just as the Lord had indicated when He called and appointed him (Acts 9:15–16). At one point in his first missionary journey, he was stoned by a violent mob in the city of INTRODUCTION: A FAREWELL

Lystra, dragged outside the city and left there for dead (Acts 14:19–20). He must have been a sorry sight, lying motionless on the ground. But the disciples in that city gathered around his body—probably praying and committing him to God. But what happened next was amazing, displaying God’s miraculous power and Paul’s resolute desire to serve Christ. The text says “he got up and went back into the city.” Here was a man in whose heart the fire of God About Lystra could not be put out, even by the most Lystra was a small village town violent of persecutions. And it was in this city that young Timothy was converted to Christ through the ministry and testimony of Paul. It is likely that Timothy’s mother Eunice and grandmother Lois were also converted at this time (though it is also possible that they were already Christians when Paul visited Lystra in Acts 16:1)1. Timothy’s father was a pagan Greek, but his mother and grandmother were devout Jews. They must have been convinced by the testimony from Paul, a fellow Jew, that Jesus was the promised Messiah.

which Paul visited at least three times, twice on the first missionary journey and once on his second, in ad 48 and ad 51 respectively. The first trip there was unplanned, due to the persecution that arose at Iconium from which he had to leave in a hurry, and Lystra was in the vicinity. Nevertheless, he preached the gospel bravely (and was even thought to be a god) before his opponents caught up with him and stoned him viciously in the outskirts of Lystra. He survived that attack and went on to another nearby town, Derbe, the very next day (Acts 14:1–22). Lystra was Timothy’s hometown and he joined Paul from the second missionary journey onwards (Acts 16:1).

Not only did God use Paul as a great missionary in the early church, He also used the man to write a significant portion of the New Testament. Even Peter, the lead apostle, recognised Paul’s writings as Scripture (2 Peter 3:15–16). In fact, Paul wrote 13 of the epistles in the New Testament. From the earliest days, his epistles, including 2 Timothy, were recognised by the early church as divinely inspired and had the ring of scriptural authority. Until the 19th century, Paul was recognised as the undisputed author of 2 Timothy. 2

FAITHFUL TO THE END

But modern scholars began to question this and today there is a school of thought that rejects Paul’s authorship of the Pastoral Epistles (1 and 2 Timothy, and Titus) on grounds such as vocabulary differences and prevailing church structures. They argue that compared to Paul’s other epistles, the Pastoral Epistles deal with a more advanced church structure and leadership patterns (deacons and elders). Thus these scholars proposed that the Pastoral Epistles were written by someone else later in the second century. However, such notions have been counter-argued as groundless and unconvincing. There is no clear evidence or good reason to abandon the historical understanding that Paul is the author of the Pastoral Epistles. Timothy, the Recipient of the Epistle The recipient of 2 Timothy is clear from the conventional opening— “Timothy, my dear son” (2 Timothy 1:2). Based on these endearing terms, we can see that Timothy was Paul’s favourite protégé. Earlier, we have noted that Timothy was a native of Lystra who was probably converted through the ministry of Paul on his first missionary journey (Acts 14:8–22) when Paul visited Lystra on both forward and return legs. Timothy was a spiritual son of Paul, being part of the spiritual harvest of his evangelistic ministry. A few years later, Paul went on his second missionary journey and visited Lystra again. By this time Timothy had matured as a disciple and demonstrated potential for ministry. He was well-spoken of by the believers in Lystra (Acts 16:1–2). Paul was so impressed with Timothy that he recruited him into his missionary team. Thus, Timothy became Paul’s co-worker from this point in the second missionary journey (Acts 16:3). Timothy accompanied Paul to various places in Asia Minor, Macedonia, and Achaia. From Paul’s epistles to the Thessalonians, written from Corinth, we can infer that Timothy had spent some time in Corinth INTRODUCTION: A FAREWELL

The Life of Timothy Date AD 30

Event Timothy born in Lystra (Acts 16:1; 2 Timothy 1:5)

AD 47–48 Timothy, Lois, and Eunice converted to Christianity (Acts 14:8–22; 2 Timothy 3:10–12)

AD 49

Timothy joins Paul on second missionary journey (Acts 16:1–3) – Timothy was circumcised by Paul.

AD 50

Timothy’s mission in Thessalonica (Acts 17:5–15; 1 Thessalonians 3:1–6)

AD 51–55 Timothy with Paul in Corinth for 18 months (Acts 18:5, 18–22; 1 Thessalonians 1:1; 2 Thessalonians 1:1)

AD 52–55 Timothy’s mission in Macedonia and Corinth (Acts 19:22; 1 Corinthians 4:15–17, 16:10–11) – Timothy was with Paul in Ephesus (Acts 19; 2 Corinthians 1:1)

AD 56–57 Timothy accompanies Paul to Macedonia and Greece, and Jerusalem (Acts 20:1–6; Romans 16:21)

AD 60–62 Timothy sent to Philippi (Philippians 2:19–23) – Timothy was with Paul in Rome (Philippians 1:1; Colossians 1:1; Philemon 1)

AD 63–64 Timothy’s mission in Ephesus (1 Timothy 1:3, 3:14–15, 4:12–16, 6:20–21)

AD 65

Timothy goes to Rome; Paul executed (2 Timothy 4:6, 9–21)

AD 65 (?)

Timothy imprisoned and released (Hebrews 13:23)

AD 97

Timothy stoned to death in Ephesus for opposing the worship of Dionysius (Church tradition)

All dates are approximate.

FAITHFUL TO THE END

(1 Thessalonians 1:1). It is also evident that Timothy was with Paul in Ephesus for more than two years (Acts 19:8–10, 22). From there, he was sent to Corinth to deliver Paul’s first epistle to the Corinthians. Timothy was sent on other similar assignments, reflecting his status as Paul’s trusted representative. We know from Scriptures that Timothy was with Paul in Macedonia when 2 Corinthians was written (2 Corinthians 1:1) and in Corinth when Romans was written (Romans 16:21). He was also with Paul during his first imprisonment in Rome, where he wrote the Prison Epistles (Colossians 1:1; Philippians 1:1; Philemon 1). After Paul’s release from prison, Timothy was sent by Paul to Ephesus to deal with challenges of false teachers and the appointment of suitable leaders in the church (1 Timothy 1:3). Timothy, as Paul’s right-hand man, had good first-hand experience of gospel preaching, church planting, and the travails of missionary life. He was well aware of the challenges of planting churches in pagan societies and of the many problems that arose in the early churches and how important it was to guard the pure gospel of Christ. By the time Paul was arrested and imprisoned in Rome for the second time, he was longing for Timothy’s company. In this final epistle, written personally to Timothy, he expressed his wish to see Timothy. “Do your best to come to me quickly”, he poignantly wrote to his favourite spiritual son (2 Timothy 4:9). We cannot be certain whether Timothy managed to go to Rome to see Paul before his martyrdom, but we can be sure of the deep relationship between them. Paul’s fatherly love for Timothy was expressed in the way he remembered his protégé in prayer “night and day” (2 Timothy 1:3). Recalling Timothy’s tears (perhaps shed when Paul was arrested and dragged away) made Paul’s longing to see his spiritual son even more intense (2 Timothy 1:4). Though Timothy became a leader in the early church, he also had some temperamental weaknesses. He was timid, not forceful like Paul, INTRODUCTION: A FAREWELL

and this might have been seen as a weakness by stronger personalities in church. Paul had to advise him not to let others look down on him (1 Timothy 4:12). Some have suggested that Timothy was an introvert2 —both a blessing and a bane for Christian leaders. In Introverts in the Church: Finding Our Place in an Extroverted Church, Pastor Adam McHughs shared how introverts are often misunderstood in churches dominated by extroverts.3 Timothy also suffered from “frequent illnesses” and stomach ailments (1 Timothy 5:23) and Paul, with fatherly concern, advised him to drink a little wine for medicinal value. Timothy was a man who needed much encouragement and we can be sure that Paul would have spent time encouraging the younger man and advising him as a father would to a son, during their time together. It is thus deeply moving to read the highly personal letter of 2 Timothy, written by Paul just before his death. A Farewell Discourse At the end of his third missionary journey, Paul headed towards Jerusalem. There was something about Jerusalem that drew Paul again and again. This time he testified that the Holy Spirit compelled him to go to Jerusalem (Acts 20:22). He decided to meet the elders of Ephesus in nearby Miletus when his ship stopped there. He was eager to meet the leaders for he had spent a good number of years teaching the people in Ephesus daily. When he met the Ephesian elders, Paul expressed that it was the last time they would meet, for he was on his way to Jerusalem and he expected trouble and perhaps martyrdom. He proclaimed resolutely: “I consider my life worth nothing to me, if only I may finish the race and complete the task the Lord Jesus has given me” (Acts 20:24). He warned the leaders to be on their guard against “savage wolves” (false teachers with seductive and destructive teaching) and urged them to be godly shepherds for the sake of Christ and His church (Acts 20:28–31). He declared his integrity and commitment to Christ and urged the Ephesian elders to be likewise. 6

FAITHFUL TO THE END

Paul’s farewell speech was very moving and ended with everyone kneeling in prayer. “They all wept as they embraced him and kissed him. What grieved them most was his statement that they would never see his face again” (Acts 20:37). There was not a tearless eye in that group. The thought of a permanent farewell and of the possibility of the dear apostle’s martyrdom was too much to bear. Luke’s words add depth to the moment: “After we had torn ourselves away from them, we put out to sea” (Acts 21:1). Paul was subsequently arrested in Jerusalem and imprisoned two years each in Caesarea and Rome, awaiting his trial. The account in the book of Acts ends there. Paul was eventually released and carried on his missionary work. But he was arrested again, setting the stage for the occasion of writing 2 Timothy from his Roman cell, to Timothy who was back in Ephesus at that time. 2 Timothy as a Farewell Discourse The epistle of 2 Timothy is written like a farewell discourse. It is a highly personal document, a deeply moving farewell message, from Paul the faithful aged apostle facing martyrdom to his favourite spiritual son and apprentice

Farewell Discourses in the Bible There are several farewell discourses in the Bible. These are speeches made by departing leaders to those they were leaving behind, reiterating the most important truths. The Old Testament leader Moses gave his farewell discourse towards the end of his leadership, having led the Israelites out of Egypt, through the wilderness and toward the Promised Land. Likewise King David also gave a farewell discourse to his son Solomon as he prepared for death. The Lord Jesus Himself delivered an unforgettable farewell discourse to His disciples as He prepared to go to the cross. He brought comfort to the disciples by telling them of another Comforter whom He would send after His departure—the Holy Spirit to remind them of all that He had taught (John 14). He also prepared them for persecution as well as assured them of His abiding presence and peace (John 15). In the world they would have trouble, but in Him they would have peace (John 16:33). Experiencing peace in trouble would be their paradoxical experience. Furthermore, Jesus gave His disciples a glimpse of the future, warning them of terrible times. He encouraged them not to lose heart. Instead, they were to remain faithful, ever watchful and ready for His return, to be confident that He is the sovereign Ruler and Judge, and would have the final say at the end of history (Matthew 23–25). INTRODUCTION: A FAREWELL

Timothy. It is a letter that is full of personal details and feelings. In his commentary, Bishop Handley Moule tells of how difficult it was to read 2 Timothy “without finding something like a mist gathering in the eyes.”4 Paul was probably arrested and imprisoned around AD 64, during the reign of the wicked and mad emperor Nero. Nero is said to have blamed the Christians when a significant part of Rome was destroyed by fire. Christians underwent a time of severe persecution from AD 64 to AD 68 till Nero died. Historical records show that Nero persecuted many Christians in the cruellest manner. It was chronicled that “he caused them to be wrapped up in pitched clothes, and then, chaining them to a stake he ordered them to be set on fire to give light in the streets after night!”5 Paul was arrested at this time. Unlike his first imprisonment in Rome, which was more of a house arrest (Acts 28:30), this time Paul was in a dungeon. He faced many charges and already had an initial trial, during which he felt abandoned and defenceless. He awaited a final trial and was quite sure that it would end with his death. Christian tradition has it that Paul was incarcerated in the infamous Mammertine prison in Rome—“a dismal underground chamber with a single hole in the ceiling for light and air.”6 It was literally a “hell hole”. So in effect, Paul was on death row. He knew that his earthly life was going to end. (According to ancient historians, Paul was beheaded in AD 67 by the Roman authorities7). There was not going to be another missionary journey. He would have no more opportunity to preach, or plant or visit churches. Here was a lonely apostle, save for the presence of the Lord (2 Timothy 4:17), and the faithful company of Luke the physician and his long-time co-worker (2 Timothy 4:11). Paul thought about Timothy, and no doubt prayed for him. He knew he could have one final opportunity to make known his thoughts to Timothy—by writing to him. What would he say? What would he emphasise? A dying man’s words are very significant. He would say the most important things. The focus would be on the key truths and messages. 8

FAITHFUL TO THE END

Hence 2 Timothy illuminates what was foremost in the apostle’s mind. Paul encouraged Timothy to be united with Christ by reminding him of his calling and his commitment to the gospel. He urged Timothy to be useful to Christ by remaining true to his Lord and to fulfil his calling faithfully. Difficult days were ahead and Paul was concerned about false teachers and the deadly danger to the church they brought. He was concerned that pastors and churches should remain faithful to their Lord amid the decaying society, to be unlike the world. Paul opened his heart to reveal his innermost feelings and thoughts. He expressed his undying faith in his Lord and his confidence that God would vindicate him, if not in this world, then most certainly in the next. In reading 2 Timothy we get a sense of relentless faithfulness to Jesus, even in the midst of martyrdom and death, until the end. We see the importance of the need to preserve the truth of the gospel and the faithful witness and life of the church. Thus Paul’s emphasis is the gospel of Christ. Timothy is urged to guard it against all odds. At the heart of it is our relationship to Jesus Christ. Tying the above strands together, this inspiring epistle can be outlined in the following way, which form the four parts to this book: 2 Timothy 1:1–18: United with Christ 2 Timothy 2:1–26: Useful to Christ 2 Timothy 3:1–4:5: Unlike the World 2 Timothy 4:6–22: Until the End

INTRODUCTION: A FAREWELL

Questions for Reflection and Discussion 1.

Reflect on Paul’s circumstances when he wrote 2 Timothy. If he were chained, how do you think he managed to write the epistle? After you read through the epistle, what evidence do you find that may say something about what Paul felt and what temptation he may have faced in imprisonment? How would you respond to similar difficult circumstances in your life?

Paul is reputed to have a choleric personality—forceful, decisive, and resilient. Timothy had a more sensitive, retiring and shy personality. Which of the two do you identify with more? Reflect on those who may be different from you. How do you respond to them? How can our personality be a strength or weakness, and how can it be consecrated to the Lord for His glory? What supernatural factors may influence us in this process?

Imagine you are in a situation where you have to write a farewell note. To whom would you write it and what would be the contents? Try writing this farewell note. After the exercise, reflect on what it reveals about yourself.

4. Paul’s emphasis in 2 Timothy is the gospel of Christ. How would you define this gospel to Christians and explain it to non-Christians?

FAITHFUL TO THE END

Part One UNITED WITH CHRIST

2 I KNOW WHOM I HAVE BELIEVED 2 Timothy 1:1–18 In 2 Timothy, Paul spent his remaining days to write to his protégé, emphasising key truths and urging him to remain faithful to the end. This epistle is not only about what Timothy is to remember, but perhaps more importantly, about Paul—what he believed, what motivated him, and what was of prime importance to him. With Timothy, we are challenged to emulate Paul, even as he emulated Christ. Paul declares two things he knew and two implications of that knowledge: Firstly, he declared that he knew his God—“I know whom I have believed” (2 Timothy 1:12). Secondly, Paul made it clear that he knew his rich spiritual heritage. Let us first explore the knowledge that Paul had of his God. “I Know Whom I Have Believed” This is an astounding statement. Paul did not say, “I know what I have believed” but “I know whom I have believed”. At the heart of his belief and knowledge is a Person—the Lord Jesus Christ, through whom he can relate with the triune God: Father, Son, and Holy Spirit. The Christian experience is essentially a relationship with God. It has all the elements of knowing a Person, getting to know who He is, what His character is like, and what He likes and dislikes. It has to do with a growing trust in this Person, finding out what He wants and learning to love and obey Him, seeking to please Him, enjoying His presence, and carrying on a holy conversation with Him. I KNOW WHOM I HAVE BELIEVED

Yes, we may talk about this Person at some point, but there must first be the sure foundation of our personal knowledge of Him. Knowing God is not merely a matter of studying the facts or propositions about God; it is a growing personal knowledge of God. For instance we can learn in a Bible study that God is good. This biblical truth needs to become personal knowledge and experience. We may discover in a personal crisis that God had acted to help us and that we had worried needlessly. In our experience at that moment, we discover personally and deeply that God is good to His children by keeping His promises. We are assured of His presence and goodness, and speak to Him our response and how we have discovered once more that He is good. We can then tell others that God is good—because we know this God from our experience of Him. Knowing and Believing Paul uses two verbs: know and believe. We can use these verbs for a body of knowledge, or to refer to someone. It is one thing to say that you believe in the theory of gravity: That if you threw a ball upwards, it will eventually fall to the ground. It is another thing to say that you believe your uncle or your sister. The first is knowing a fact; the other is knowing a person. The latter has to do with personal knowledge arising from a relationship. Here, Paul makes it clear that his knowledge and faith is in the person of Christ. He began to believe in Jesus after the risen Christ encountered him on the road to Damascus. Paul stumbled and fell when he was blinded by the light of Jesus. The brash young man on his way to exterminate the fledgling Christian faith by persecuting and arresting its followers was reduced to asking, “Who are you, Lord?” (Acts 9:5). Jesus revealed His identity and told Paul, “Now get up and go into the city, and you will be told what you must do” (Acts 9:6). From that moment, Paul put his trust in Jesus. He believed Jesus and staked his entire life on the Christ who encountered him on that dry and dusty road.

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In Paul’s own words in 1 Timothy, we see a description of his condition before his conversion: “I was once a blasphemer and a persecutor and a violent man, I was shown mercy because I acted in ignorance and unbelief” (1 Timothy 1:13, emphasis added). Paul’s problem was unbelief due to his ignorance, in that he heard about Jesus but did not know Him personally. However God took pity on Paul and showered His grace and love on him by enabling him to have faith in Jesus (1 Timothy 1:14). Paul thus became a leading example of “those who would believe in him [Jesus] and receive eternal life” (1 Timothy 1:16, emphasis added). Paul reiterated that our belief is essentially in the person of Christ. When the trembling Philippian jailer asked Paul and Silas, “Sirs, what must I do to be saved?”, their ready reply was: “Believe in the Lord Jesus, and you will be saved—you and your household” (Acts 16:30–31, emphasis added). Paul could say that he knew whom he had believed. We too are called to place our trust in Jesus. Paul’s faith was built on a trusting relationship with Jesus that he developed over the years as a disciple and apostle. He showed that he trusted Jesus by bringing his plans and purposes, his desires and aspirations, and all that he had, under the lordship of Jesus. As he walked with Jesus, he developed a growing knowledge of the person of Christ—His nature, character, will, purpose and love, all of which Paul came to experience personally and understand more deeply. The Faith Knowing Jesus is not antithetical to knowing truths about Him. In other words, learning to develop a living relationship with Jesus does not mean we do not read good Christian literature that teach sound doctrines about God and salvation. Recurringly in the Pastoral Epistles, Paul uses the term “the faith” (1 Timothy 1:2, 4:1,6, 6:10,12,21; 2 Timothy 3:8, 4:7; Titus 1:1). Note that when he wrote about “faith”, he was referring to the faith we have in Jesus by placing our trust in Him, as I have discussed above. Paul I KNOW WHOM I HAVE BELIEVED

also mentioned “sincere faith” (1 Timothy 1:5; 2 Timothy 1:5) which points to the relationship we have with Jesus Christ and the genuine knowledge of it. When he used the term “the faith”, he was referring to a body of gospel truth. This includes several dimensions: Doctrine. Paul refers to the “truths of the faith” (1 Timothy 4:6). The faith has doctrinal content—truths about the triune God, about Jesus and our salvation in Him, and our hope in Him. Paul urged Timothy to keep what he had heard from Paul as the “pattern of sound teaching” (or as founder of the Methodist movement John Wesley puts it, the “model of pure, wholesome doctrine”1) and to “guard the good deposit that was entrusted” to him (2 Timothy 1:14). The faith not only has sound content but can be passed from one person to another—through teaching. These doctrines have a depth that must be noted. Paul refers to the “deep truths of the faith” and how they must be held on to with a clear conscience (1 Timothy 3:9). The wonder of these gospel truths is that our understanding and appreciation of them grow deeper as we plumb their depths. That was Paul’s experience, as we shall shortly see. Liturgy. “The faith” can also refer to the way we worship God as an expression of personal faith. The early church had a simplicity of worship. We find rubrics of it in passages such as Acts 2:42, where the worship of the early church involved apostolic teaching from God’s Word, prayer, the breaking of bread, and the experience of Christian fellowship. The Corinthian church had various problems during worship services, and Paul had to write to correct the abuses. Some of it involved impropriety in prayer, misunderstanding and abuse of the Lord’s Supper (1 Corinthians 11), and the disorderly use of spiritual gifts in worship (1 Corinthians 14). Paul insisted that “everything should be done in a fitting and orderly way” (1 Corinthians 14:40). Paul gave similar instructions on worship in the Pastoral Epistles (1 Timothy 2). The right and proper worship of God is important and 16

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has its roots in the Old Testament commands to reject idolatry. Even in the tabernacle and temple, there were clear instructions on worship, and where these were transgressed, God often acted severely. For instance, when Aaron’s sons Nadab and Abihu offered unauthorised fire in the tabernacle, God sent a fire that killed them (Leviticus 10:1–2). Lifestyle. The doctrine we believe in is connected to how we worship, and these are connected to how we live. Paul not only reminded Timothy of his teaching, he also reiterated his way of life—his purpose in life, how he lived with faith and love, and how he endured suffering and persecutions with godly patience and endurance (2 Timothy 3:10). In his earlier epistle to Timothy, Paul sadly pointed out some bad examples of Christians who had lost their witness. In giving in to love for money, they pursued lifestyles contrary to the faith; hence Paul identified them as having “wandered from the faith” (1 Timothy 6:10). The term “the faith” thus refers to the body of gospel truth that has been revealed in Scripture and by Christ. It can also secondarily refer to liturgy and lifestyle befitting that body of truth.

How Creeds Came About in Church History Creeds were written since the early church to encapsulate the Christian faith. They usually arose out of a need to correct false teaching, and to ground believers in what are the most important elements of faith. They are wholly biblical, and some details are added along the way to exclude erroneous beliefs that had cropped up. The Creeds written before the Reformation in the 16th century are shorter and more basic, such as the Apostles’ Creed reproduced below (not written by the Apostles). The Creeds and Confessions written after the Reformation include doctrinal stands of the church. The Apostles’ Creed “I believe in God the Father Almighty, Maker of heaven and earth; and in Jesus Christ his only Son our Lord; who was conceived by the Holy Ghost, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, dead, and buried; he descended into hell (hades); the third day he rose again from the dead, he ascended into heaven, and sitteth at the right hand of God the Father Almighty; from thence he shall come to judge the quick and the dead. I believe in the Holy Ghost; the Holy Catholic Church; the communion of saints, the forgiveness of sins; the resurrection of the body; and the life everlasting. Amen.”

I KNOW WHOM I HAVE BELIEVED

The church has held to a canon of Scripture containing the gospel truths. This faith is to be held with conviction, preserved and passed on. Through the study of canonical Scripture, the church has also developed canonical creeds, or statements that summarise its key beliefs. When we stray away from Scripture and creed, we stray away from the faith. Therefore, if anyone claims that Jesus is not God or promotes a habit or lifestyle that is contrary to the teachings of Scripture, he has begun to abandon the faith. As we have seen, what we believe also influences how we worship. In other words, how we worship reflects what we really believe. If someone introduces elements or directions in a church worship that challenge the scriptural and doctrinal standards of the faith (for example, the worship of nature), he is in danger of leaving the faith. Finally, what we believe not only influences how we worship, but also how we live. We cannot adopt a lifestyle that runs contrary to the faith. Many Christians do live as if they were functional atheists. They make decisions, spend their leisure time, choose their lifestyles, speak, consume, and relate to people as if God is absent or irrelevant to the warp and woof of their lives. If they do this, they have already left the faith. It is for this reason that Paul urged Timothy, “Watch your life and doctrine closely” (1 Timothy 4:16). This brings us back to an earlier point. Our faith primarily has to do with our relationship with Jesus. We are called to put our trust in Jesus for our salvation and all the needs of our lives. It is when we believe in Him that we gain true knowledge of God. As we continue to relate with Him, we will also be in touch with the faith—comprising doctrine, liturgy and lifestyle. These are built on the fundamental relationship that we have with Jesus. Without this, all else will lack life and meaning, understanding, and reality. “I know whom I have believed” forms the basis of all the “what I have believed”. Paul deals with truths concerning the God he had come to know in Christ, truths he had discovered as he related with Christ and of which 18

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his understanding had grown deeper over the years. These are the gospel truths that Paul had repeatedly proclaimed through preaching and writing, and for which he was more than willing to suffer. Now he wanted Timothy to tenaciously hold on to them in the same way. God’s Rescue Plan is from Eternity The amazing truth is that the gospel of Jesus is God’s ancient purpose and plan. There are two aspects that must be recognised: This divine plan has its roots in eternity, not in time; and, it is revealed to us and is centred in Christ. The gospel is not God’s afterthought, following the sin of Adam and Eve in the Garden of Eden. It was not a quickly-hatched rescue mission after the “experiment” with the creation of the human race went awry. No, Paul’s argument is that the gospel of Christ is not an afterthought, but a forethought of God. He had already thought about it before He even began creating the universe. He had already made provisions for man. Why God would create the universe remains a mystery, for God is selfsufficient in Himself. He does not need the universe, nor is it required for His well-being. Why would God create the human race? Was it because He was lonely? He could not have been. As the triune God— Father, Son, and Holy Spirit—He already had the fullness of love and community in Himself. The Trinity could exist for eternity without any other to add to the happiness, comfort or welfare of God. Though the creation is a mystery, we can find a hint in God’s character to His possible motive for creation. Scripture proclaims that one of the key aspects of God’s character is that “God is love” (1 John 4:8). God’s love is perfectly selfless and could be the reason for His creation of all things, especially the human race. He created us because He loves us. His creative act is entirely for our benefit: He wants us to have fellowship with Him, and as the heavenly Father, He loves to see us flourish in His kindness and generosity. I KNOW WHOM I HAVE BELIEVED

But the tragic truth is that the human race He created sinned and rebelled against Him. Filled with pride and arrogance, humans wanted an existence without God—as if that were possible. In response, God could have, borrowing modern computer language, “rebooted” His creation. He could have set a law within His creation such that if human beings rebelled against Him, the entire system would self-destruct immediately, but He did not. However, God did give Adam and Eve a dire warning: “You must not eat from the tree of the knowledge of good and evil, for when you eat of it you will certainly die” (Genesis 2:17). When Adam and Eve disobeyed God, there was no sudden implosion of the universe. But something bad was set in motion. Human beings lost their fellowship with God, and the universe began a countdown to destruction. Decay set in. Paul described this process in his epistle to the Romans: “the creation was subjected to frustration” (Romans 8:20). He further mentioned the “bondage to decay” that had set in and how “the whole creation has been groaning” (Romans 8:21–22). Did God do anything to rescue His creation? Yes. This is at the heart of the gospel. The love with which God created the universe and the human race is the same love that forms the basis of the gospel of Christ. The apostle John states it beautifully: “This is how God showed his love among us: He sent his one and only son into the world that we might live through him. This is love: not that we loved God, but that he loved us and sent his Son as an atoning sacrifice for our sins” (1 John 4:9–10). As far as God’s redemptive purpose towards human beings is concerned, one word best summarises this love of God—grace. We are recipients of God’s grace in more ways than we can imagine. From first to last, we have received God’s grace, as Paul argued in his epistle to the Galatians. Grace is how God relates to us. His love comes to us and touches our lives through grace. And what is grace? It is unmerited divine favour, in that we receive what we do not deserve. The amazing truth of God’s 20

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grace, according to Paul, is that this divine grace is first made available to us not when we turn to Christ, or even before we turn to Christ, but as Paul put it: “This grace was given to us before the beginning of time” (2 Timothy 1:9, emphasis added). In another epistle Paul put forth a similar truth when he declared that God chose us in Christ though we do not deserve it, “before the creation of the world” (Ephesians 1:4). Scientists today believe that time and space began with the Big Bang, a primeval cosmic explosion through which a continuous expansion of the universe was set in motion. Some Christians who subscribe to this scientific theory hold that God created the universe with the Big Bang. Before that, space and time did not exist. Even from this perspective, God’s grace was already made available before the Big Bang. Why would Paul make such a statement? We should understand that Paul was not making a scientific statement but a theological one. Before the beginning of time and the creation of the world, there was no human or material universe. The implication is that there is nothing anyone could have done to contribute to our salvation. It is entirely the grace of God. God’s grace was first made available to us not when we turned to God in repentance, nor when we were born, nor when Adam and Eve sinned—nor even when Adam was created. No, God’s grace was made available to us before the world began. There is no human action or merit when we think of our salvation in Christ. All glory and honour goes to God alone. This biblical truth that we are saved by God’s grace alone, sola gratia, was revived by the Reformers in the 16th century. How did Paul discover this? From his relationship with Christ, in his reflections and prayers, and as he considered his own life. Paul was amazed more and more as he considered God’s abundant and ancient grace. Yes, he was converted on the road to Damascus. Yes, he was educated in the Jewish faith under Gamaliel. He had an impressive pedigree and record of training and piety. In his own words, “if anyone else thinks he has reasons to put confidence in the flesh, I have more: I KNOW WHOM I HAVE BELIEVED

circumcised on the eighth day, of the people of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; in regard to the law, a Pharisee; as for zeal, persecuting the church; as for legalistic righteousness, faultless” (Philippians 3:4–6). If there was anyone who could be saved and receive eternal life on his own merit, it would be Paul, so he might have thought. Many others who were impressed by the piety, learning and zeal of this young man would have thought likewise too. But from the moment Paul met the crucified and risen Christ, his whole religious edifice crumbled. He saw that there was no good in him. Nothing in his impressive list of social background and achievements could earn him his salvation. The more he contemplated the cross of Jesus, the more he recognised his own sinfulness that placed Jesus on the cross. Thus Paul declared himself the “worst of sinners” (1 Timothy 1:16). On another occasion, Paul would recollect: “What a wretched man I am! Who will rescue me from this body of death? Thanks be to God— through Jesus Christ our Lord!” (Romans 7:24–25). There was nothing in his background that could earn him his salvation. He concluded: “I consider everything a loss compared to the surpassing greatness of knowing Christ Jesus my Lord.” He looked at his pedigree and achievements and said, “I consider them rubbish” (Philippians 3:8). The more Paul related with his Lord, the more he realised the immensity of the grace of God. The truth of the crucified Christ dominated his thinking, constantly reminding him that he was saved not by any good work of his, but by the completed work of Christ on the cross. In addition, he realised that this grace of God began before time. This must have endlessly amazed Paul, filling him with wonder and awe at God’s goodness and kindness, and at the realisation of how ancient God’s salvation plan was. It is unbelievable, yet true, that our salvation was in God’s mind long before anything existed on earth. Paul realised that in the gospel of Christ, he was plugging not just into history, but into eternity where God’s plan of salvation was conceived. As English 22

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clergyman John Stott wrote, “God’s predestination and election belong to eternity, not time.”2 Indeed, there is nothing you and I can do to earn merit for our salvation unto eternal life. It is entirely by God’s grace. God’s Rescue Plan is in the Hands of the Son of God At the heart of the gospel is the Lord Jesus Christ. He was sent by the Father to earth—to die on the cross for our sins. As the apostle John declared, “He is the atoning sacrifice for our sins, and not only for ours but also for the sins of the whole world” (1 John 2:2). Paul pointed to the truth that God’s grace existed before time began. God’s salvation was crafted in eternity before any mind other than God’s existed. This grace in eternity was then manifested in history in the Person of Jesus Christ. “This grace was given us in Christ Jesus before the beginning of time, but it has now been revealed through the appearing of our Savior, Christ Jesus, who has destroyed death and has brought life and immortality to light through the gospel” (2 Timothy 1:9–10). What a glorious declaration of a grand and noble truth! God’s eternal grace has come to us in Jesus’ incarnation in history. There is nothing in any of us that can earn us salvation. Moreover, there is nothing in any human being or system that can do the same. Our only hope is Jesus Christ, the Son of God. God’s grace flows uniquely through Christ. We can never find any saviour other than Jesus. There is none. The apostle Peter, who had spent more than three years observing Jesus and learning from Him, was convinced that Jesus was mankind’s unique and only Saviour. He courageously testified to the religious leaders of his day: “Salvation is found in no one else, for there is no other name under heaven given to men by which we must be saved” (Acts 4:12). Paul reiterated the uniqueness of Jesus in the salvation of the world when he wrote to Timothy, “For there is one God and one mediator I KNOW WHOM I HAVE BELIEVED

between God and men, the man Christ Jesus, who gave himself as a ransom for all men” (1 Timothy 2:5–6). To the pagan Athenian philosophers, Paul declared that their numerous idols and ideologies could not bring them to the God who created the universe. There was only one way—through the man that God had appointed. God had shown the uniqueness of this man by raising him from the dead (Acts 17:31). Paul was referring to Jesus. Paul was vehemently opposed to any false gospel that challenged the uniqueness of Jesus as Saviour of the world or of His sufficiency as Saviour. In the church, there were proto-Gnostics who were teaching a Gnostic Christ, and among them Christ’s sacrifice on the cross in atonement for our sins was ignored or denied, and His human nature was rejected. There were also Jewish legalists who pushed the teaching that Christians needed to be circumcised and keep Jewish laws and ceremonies in order to be saved. All these teachings strayed dangerously from the true gospel of Jesus—that the ancient grace of God is now available in Jesus of Nazareth, the Son of God, and in Him alone is our salvation. There are three effects in our lives arising from what Jesus accomplished for us. Firstly, He brought us God’s forgiveness and salvation (2 Timothy 1:9). Through the grace of God, His atonement on the cross for our sins earned our salvation. Through Christ, God has forgiven our sins. Secondly, through His sacrifice on the cross and His resurrection, Jesus has made it possible for us to be imparted with His righteousness. In Him we are called to a holy life (2 Timothy 1:9), which comes with obeying Him (1 Peter 1:2) and becoming like Him (Romans 8:29). Thirdly, He has “brought life and immortality to light” (2 Timothy 1:10). As we place our trust in Him and live in Him, we receive eternal life. In short, Jesus accomplished for us a holistic and complete salvation— forgiveness for our sinful past, holiness for the present, and immortality for the future. His salvation is comprehensive and full, and only He could do this, for there is no other Saviour like Him. 24

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God’s Rescue Plan Involves the Power of the Holy Spirit in Us The gospel has to do with all three persons of the Trinity. What a glorious gospel! The purpose of God is not only to rescue us from the fatal consequences of our sins, but also to restore and transform us into Christlikeness. Paul reminds us elsewhere: “For those God foreknew he also predestined to be conformed to the likeness of his Son” (Romans 8:29) and that God has “called us to a holy life” (2 Timothy 1:9). This process of being made holy is sanctification, which is especially a ministry of the Holy Spirit. Hence both the apostles Peter and Paul call it the “sanctifying work of the Holy Spirit” (1 Peter 1:2; 2 Thessalonians 2:13). This process of sanctification is primarily what the Holy Spirit does within us. Here, Paul refers to the Holy Spirit “who lives in us” (2 Timothy 1:14). One of the key actions of the Holy Spirit is to assist us in our battle with our sinful nature. Without His power, we are helpless and defeated; but with His power, we can have victory over our sinful self. Elsewhere, Paul speaks of the significant ministry of the Holy Spirit in us. In Romans 8, we read about how the Holy Spirit brings us assurance that we are children of God, have intimacy with God, and have guidance and victory over the sinful nature. In 1 Corinthians 12, we discover the gifts of the Holy Spirit that enable us to minister in the Body of Christ and the needy world. In Galatians 5:16–26, we learn of the fruit of the Holy Spirit, the character of Jesus, that is brought forth in our lives as we are led and controlled by Him. Indeed, the Holy Spirit is the “Spirit of Jesus” (Acts 16:7; cf. Romans 8:9; Galatians 4:6; Philippians 1:19; 1 Peter 1:11), thus the result of the sanctifying work of the Holy Spirit is the replication of the character of Jesus in us. We have two contrasting examples mentioned by Paul here. On the one hand we see Phygelus and Hermogenes who deserted Paul (2 Timothy 1:15). They did not have the faithfulness and courage that comes from the power of the Holy Spirit operating within us. On the other hand, Onesiphorus reflected the Lord’s character (2 Timothy I KNOW WHOM I HAVE BELIEVED

1:16–18) in the way he tirelessly searched for Paul in Rome, faithfully took care of him, and lovingly stood with him. Timothy, on his part, had a number of weaknesses, including having a “spirit of timidity” (2 Timothy 1:7). Paul reminded him that God had given him the “spirit of power” (v.7) and urged him to “fan into flame the gift of God” (v.6). The Holy Spirit helps us to overcome not only our sinful nature but also our weaknesses, and through His power we are able to receive all that Christ has accomplished for us. This is an important aspect of the gospel. This power must not be misunderstood or abused in the form of sinful and aggressive tendency to exert control over people and circumstances3. Hence 16th century theologian John Calvin notes that “the powerful energy of the Spirit is tempered by love and soberness”4. This is why the Spirit also gives us divine love and selfdiscipline (sōphronismos in Greek, which could be translated as “soundmindedness”)5, without which we cannot effectively proclaim the gospel and do ministry. Methodism founder John Wesley explains how these work together: “Power and sobriety are two good extremes. Love is between, the tie and temperament of both; preventing the two bad extremes of fearfulness and rashness.”6 These qualities are particularly important in helping the servant of Christ to withstand sufferings and not be deterred by them. It is for this reason that Paul invited Timothy to “join with [him] in suffering for the gospel, by the power of God” (2 Timothy 1:8). In line with God’s declaration in the Old Testament that it is “Not by might nor by power, but by my Spirit” (Zechariah 4:6), we must remember that true power in ministry originates not in fallen flesh but in the Spirit of God. The power that produces ministry pleasing to God is not in us, but works through us. It has nothing to do with our natural abilities, but everything to do with the Spirit given to us. Early 20th century evangelist Oswald Chambers expressed it well:

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“God can achieve his purpose either through the absence of human power and resources, or the abandonment of reliance on them. All through history God has chosen and used nobodies, because their unusual dependence on him made possible the unique display of his power and grace. He chose and used somebodies only when they renounced dependence on their natural abilities and resources.”7 Paul reminded Timothy that he had received the Spirit, who had given him not only gifts but also power, love, and self-discipline. This would have greatly encouraged Timothy. He would have been reminded, as Calvin warned, that for those who sought to serve without the Holy Spirit, “(the) result is that in their ministry there appears none of the majesty of God.”8 But because Timothy had the Holy Spirit, his ministry would be characterised by the loftiness and splendour of God. This Gospel Grace and Power Enters Our Lives When We Place Our Faith in Jesus What opens the door to the gospel in our souls is repentance and faith. When Peter stood up to preach at Pentecost, he declared, “Repent and be baptised, every one of you, in the name of Jesus Christ for the forgiveness of your sins. And you will receive the gift of the Holy Spirit” (Acts 2:38). To repent is to be “cut to the heart” (Acts 2:37), to recognise and renounce our sinful ways, and to seek the forgiveness of God. To be baptised is to express total commitment and trust in Jesus. It is to say “no” to false saviours and idols and to say “yes” to the only true Saviour. It is to enter into a trusting and loving relationship with Jesus, and it involves following Jesus daily and trusting Him in all of life’s circumstances. Applying God’s promise that “the word is near you; it is in your heart and mind” (Deuteronomy 30:14) to the experience of salvation, Paul writes, “If you confess with your mouth, ‘Jesus is Lord,’ and believe in your heart that God raised him from the dead, you will be saved” I KNOW WHOM I HAVE BELIEVED

(Romans 10:9). In 2 Timothy 1, Paul declares that Jesus “destroyed death and has brought life and immortality to light through the gospel” (v.10). The death and resurrection of Jesus is the basis of Christian faith. This faith brings eternal life to us; we note Paul’s opening words of this epistle about “the promise of life that is in Christ Jesus” (2 Timothy 1:1). As John Calvin observed, “We should always remember that Paul is not philosophising in the dark, but, with the reality itself before his eyes, is solemnly declaring the great value of a confident assurance of eternal life.”9 How do you know that this great gospel of Jesus has entered your life? You will know by whether you know Jesus. Jesus Himself said to the Father in His High Priestly prayer, “Now this is eternal life: that they may know you, the only true God, and Jesus Christ, whom you have sent” (John 17:3). The evidence that we have gained eternal life is the presence of a vital and growing relationship with Jesus Christ. The gospel of Jesus Christ has to do with our relationship with God. We are alienated from God because of our sinful condition. The good news is that in Christ, God has made His grace and mercy available to us, in that even though we are helpless, we can be forgiven and our relationship with God restored. This provision of God’s grace is a reality, the origins of which are found not in time but in eternity. We rely entirely on God’s grace to be saved. This salvation in Christ is comprehensive and complete. All of it is made available in Christ, the unique Saviour of mankind. When we place our trust in Him, we receive the indwelling Holy Spirit, the sanctifying One who makes us holy and share the likeness of Christ. These gospel truths were held strongly and faithfully by Paul, who discovered them as he learnt to walk with Jesus. Now in his old age and facing death, Paul reiterated these deep gospel truths to the younger Timothy, urging him to stand by them. “I know whom I have believed”. The gospel is based on knowing Jesus in a growing relationship of faith and obedience, love and faithfulness. 28

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Paul was certain of what he knew because of the reality of whom he knew. We are reminded that the ultimate judgment will be based not on what we know, but on whom we know. Questions for Reflection and Discussion 1.

Reflect on Paul’s statement “I know whom I have believed”. Write down a list of ways in which you know Jesus personally and reasons why you trust Him. Is it true that what you believe is built on whom you believe? Share how this has been so in your own experience.

In your own words, what is “the pattern of sound teaching” that Paul referred to? How do doctrine, liturgy, and lifestyle provide sound patterns of the faith? How can they be guarded and passed on at home and in church? What are serious obstacles and challenges in this process?

Consider “This grace was given to us before the beginning of time” (2 Timothy 1:9). What does this mean for you personally? Are there any attitudes and habits of yours that need correction after knowing that God’s choice of you predates history? How should you respond to this truth about God’s grace? Write down any commitment that you would like to make to God.

Why is Jesus the unique and only Saviour of the world? How does this truth find expression in your conversations and relationships? Is there anything that may require change or clarity so that your belief in Jesus becomes evident to all? How would you explain to someone that every Christian needs the Holy Spirit to live the Christian life and to serve Christ? How do His power, love, and sober wisdom help us?

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A Preacher’s Exposition of 2 Timothy

Faithful To The End

A Preacher’s Exposition of 2 Timothy

Robert M. Solomon