believers' spiritual participation in Christ's death and resurrection (Rom. 6:4–8),
2 TIMOTHY—NOTE ON 2:10 for the sake of the elect. Those of the elect, having been chosen for salvation from before the world began (see note on 1:9), who had not yet come to faith in Jesus Christ (see notes on Acts 18:10; Titus 1:1). the salvation that is in Christ Jesus. There is salvation in no one else (Acts 4:12; cf. Rom. 8:29; Eph. 1:4–5). The gospel must be proclaimed (Matt. 28:19; Acts 1:8) because the elect are not saved apart from faith in Christ (Rom. 10:14). eternal glory. The ultimate outcome of salvation (see notes on Rom. 5:2; 8:17).
2 TIMOTHY—NOTE ON 2:11 The saying is trustworthy. The saying is in vv. 11– 13. See note on 1 Tim. 1:15. died with him . . . live with him. This refers to believers' spiritual participation in Christ's death and resurrection (Rom. 6:4–8), including also the possibility of suffering martyrdom for the sake of Christ, as the context would indicate.
2 TIMOTHY—NOTE ON 2:12 endure. Believers who persevere give evidence of the genuineness of their faith (see note on Matt. 24:13; cf. Matt. 10:22; John 8:31; Rom. 2:7; Col. 1:23). reign with him. In his future eternal kingdom (Rev. 1:6; 5:10; 20:4, 6). if we deny him, he also will deny us. Speaks of a final, permanent denial, such as that of an apostate (see note on 1 Tim. 1:19), not the temporary failure of a true believer like Peter (Matt. 26:69–75). Those who so deny Christ give evidence that they never truly belonged to him (1 John 2:19) and face the fearful reality of one day being denied by him (Matt. 10:33).
2 TIMOTHY—NOTE ON 2:13 faithless. This refers to a lack of saving faith, not to weak or struggling faith. Unbelievers will ultimately deny Christ because their faith was not genuine (cf. James 2:14–26). he remains faithful—for he cannot deny himself. As faithful as Jesus is to save those who believe in him (John 3:16), he is equally faithful to judge those who do not (John 3:18). To act any other way would be inconsistent with his holy, unchangeable nature. Cf. Heb. 10:23.
2 TIMOTHY—NOTE ON 2:14 quarrel about words. Arguing with false teachers, i.e., deceivers who use human reason to subvert God's word, is not only foolish (Prov. 14:7) and futile (Matt. 7:6), but dangerous (2 Tim. 2:16–17; cf. 2 Tim. 2:23). This is the first of three warnings to avoid useless arguments. See notes on vv. 16, 23; 1 Tim. 4:6–7; 6:3–5; 2 Pet. 2:1–3. ruins. The Greek word means "overturns," or "overthrows." It appears only one other time in the NT (2 Pet. 2:6), where it describes the destruction of Sodom and Gomorrah. Because it replaces the truth with lies, false teaching brings spiritual catastrophe to those
who heed it. The ruin can be eternal.
2 TIMOTHY—NOTE ON 2:15 Do your best. This word denotes zealous persistence in accomplishing a goal. Timothy, like all who preach or teach the word, was to give his maximum effort to impart God's word completely, accurately, and clearly to his hearers. This is crucial to counter the disastrous effects of false teaching (vv. 14, 16–17). rightly handling. Lit., "cutting it straight"—a reference to the exactness demanded by such trades as carpentry, masonry, and Paul's trade of leather working and tentmaking. Precision and accuracy are required in biblical interpretation, beyond all other enterprises, because the interpreter is handling God's word. Anything less is shameful. the word of truth. All of Scripture in general (John 17:17), and the gospel message in particular (Eph. 1:13; Col. 1:5).
2 TIMOTHY—NOTE ON 2:16 avoid irreverent babble. See notes on v. 14; 1 Tim. 6:20; cf. Titus 3:9. Such destructive heresy leads only to "more ungodliness." Heresy can't save or sanctify. This is Paul's second such warning. Cf. 2 Tim. 2:14, 23.
2 TIMOTHY—NOTE ON 2:17 gangrene. The word refers to a disease that spreads rapidly in a deadly manner. The metaphor emphasizes the insidious danger of false teaching. It attacks and consumes one's life. Hymenaeus. See note on 1 Tim. 1:20. Philetus. Alexander's replacement (1 Tim. 1:20) as Hymenaeus's accomplice.
2 TIMOTHY—NOTE ON 2:18 the resurrection has already happened. Like the false teachers who troubled the Corinthians (1 Cor. 15:12), Hymenaeus and Philetus denied the reality of believers' bodily resurrection. They probably taught that believers' spiritual identification with Christ's death and resurrection (Rom. 6:4, 5, 8) was the only resurrection they would experience, and that had already happened. Such heretical teaching reflects the contemporary Greek philosophical view that matter was evil and spirit was good. upsetting the faith. This speaks of those whose faith was not genuine (cf. Matt. 24:24). Genuine saving faith cannot be finally and completely overthrown (see note on 2 Tim. 2:12). False, non-saving faith is common (cf. 4:10). See notes on Matt. 7:21–28; 13:19–22; John 2:23–24; 6:64–66; 8:31; 1 John 2:19.
2 TIMOTHY—NOTE ON 2:19 God's firm foundation. This is likely a reference to the church (cf. 1 Tim. 3:15), which cannot be overcome by the forces of hell
(Matt. 16:18) and is made up of those who belong to him. seal. A symbol of ownership and authenticity. Paul gives two characteristics of those with the divine seal of authenticity. The Lord knows those who are his. This is likely a reference to Num. 16:5. He "knows," not in the sense of awareness, but as a husband knows his wife in the sense of intimate relationship (see notes on John 10:26–29; Gal. 4:9). God has known his own ever since he chose them before time began. See note on 2 Tim. 1:9. everyone . . . depart from iniquity. This statement is likely adapted from Num. 16:26, and reflects a second mark of God's ownership of believers, which is their pursuit of holiness (cf. 1 Cor. 6:19– 20; 1 Pet. 1:15–16).
2 TIMOTHY—NOTE ON 2:20 vessels. The Greek word is very general and was used to describe various tools, utensils, and furniture found in the home. In this "great house" analogy, Paul contrasts two kinds of utensils or serving dishes. some for honorable. In a wealthy home, the ones made of precious "gold and silver" were used for honorable purposes such as serving food to the family and guests. some for dishonorable. Those made of "wood and clay" were not for any honorable use, but rather those uses which were repulsive—disposing of garbage and the filthy waste of the household. See notes on 2 Cor. 4:7.
2 TIMOTHY—NOTE ON 2:21 anyone. Whoever wants to be useful to the Lord for noble purposes. Even a common wood bucket or clay pot becomes useful when purged and made holy. cleanses himself. See note on v. 19. The Greek word means "to thoroughly clean out," or "to completely purge." For any wastebucket in the house to be used for a noble purpose, it would have had to be vigorously scoured, cleansed, and purged of all vestiges of its former filth. what is dishonorable. The vessels of dishonor (v. 20). Associating with anyone who teaches error and lives in sin is corrupting (Prov. 1:10–19; 13:20; 1 Cor. 5:6, 11; 15:33; Titus 1:16)—all the more so when they are leaders in the church. This is clearly a call to separate from all who claim to serve God, but do so as filthy implements useful only for the most dishonorable duties.
2 TIMOTHY—NOTE ON 2:22 youthful passions. Not merely illicit sexual desires, but also such lusts as pride, desire for wealth and power, jealousy, selfassertiveness, and an argumentative spirit.
2 TIMOTHY—NOTE ON 2:23 controversies . . . quarrels. Paul's third warning to avoid useless arguments with false teachers (see notes on vv. 14, 16).
2 TIMOTHY—NOTE ON 2:24 able to teach. This is one word in Greek, meaning "skilled in teaching." See note on 1 Tim. 3:2.
2 TIMOTHY—NOTE ON 2:25 his opponents. Primarily unbelievers (captive to Satan, v. 26), but also could include believers deceived by the "foolish" and "ignorant" (v. 23) speculations of the false teachers; and, possibly, the false teachers themselves. God may perhaps grant them repentance. Cf. Acts 11:18; see 2 Cor. 7:9–10. All true repentance is produced by God's sovereign grace (Eph. 2:7), and without such grace human effort to change is futile (cf. Jer. 13:23). knowledge of the truth. See note on 2 Tim. 3:7. When God, by grace, grants saving faith, it includes the granting of repentance from sin. Neither is a human work.
2 TIMOTHY—NOTE ON 2:26 the snare of the devil. Deception is Satan's trap. He is an inveterate, scheming, clever, and subtle purveyor of lies. See notes on Gen. 3:4–6; John 8:44; 2 Cor. 11:13–15; Rev. 12:9.
2 TIMOTHY—NOTE ON 3:1 the last days. This phrase refers to this age, the time since the first coming of the Lord Jesus. See note on 1 Tim. 4:1. times of difficulty. "Difficulty" is used to describe the savage nature of two demonpossessed men (Matt. 8:28). The word for "times" had to do with epochs, rather than clock or calendar time. Such savage, dangerous eras or epochs will increase in frequency and severity as the return of Christ approaches (2 Tim. 3:13). The church age is fraught with these dangerous movements accumulating strength as the end nears. Cf. Matt. 7:15; 24:11–12, 24; 2 Pet. 2:1–2.
2 TIMOTHY—NOTE ON 3:2–4 This list of attributes characterizing the leaders of the dangerous seasons is a description of unbelievers similar to the Lord's in Mark 7:21–22.
2 TIMOTHY—NOTE ON 3:5 having the appearance of godliness . . . denying its power. "Appearance" refers to outward shape or appearance. Like the unbelieving scribes and Pharisees, false teachers and their followers are concerned with mere external appearances (cf. Matt. 23:25; Titus 1:16). Their outward form of Christianity and virtue makes them all the more dangerous.
2 TIMOTHY—NOTE ON 3:6 weak women. Weak in virtue and the knowledge of the truth, and weighed down with emotional and spiritual guilt over their sins, these women were easy prey for the deceitful false teachers. See notes on 1 Tim.
2:13–14; 5:11–12.
2 TIMOTHY—NOTE ON 3:7 a knowledge of the truth. First Timothy 2:4 uses this same phrase, equating it with being saved. Here Paul identified those women (2 Tim. 3:6) and men who were often jumping from one false teacher or cult to another without ever coming to an understanding of God's saving truth in Jesus Christ. The present age, since the coming of Jesus Christ, has been loaded with perilous false teaching that can't save, but does damn (cf. vv. 14, 16–17; 1 Tim. 4:1).
2 TIMOTHY—NOTE ON 3:8 Jannes and Jambres. Although their names are not mentioned in the OT, they were likely two of the Egyptian magicians that opposed Moses (Ex. 7:11, 22; 8:7, 18–19; 9:11). According to Jewish tradition, they pretended to become Jewish proselytes, instigated the worship of the golden calf, and were killed with the rest of the idolaters (Ex. 32). Paul's choice of them as examples may indicate the false teachers at Ephesus were practicing deceiving signs and wonders. the truth. See note on 2 Tim. 3:7. opposed. The same word is translated "debased" in Rom. 1:28 (see note there and comes from a Greek word meaning "useless" in the sense of being tested (like metal) and shown to be worthless.
2 TIMOTHY—NOTE ON 3:9 folly . . . plain. Sooner or later, it will be clear that these false teachers are lost fools, as it became clear in the case of Jannes and Jambres.
2 TIMOTHY—NOTE ON 3:11 persecutions. From a Greek verb that lit. means "to put to flight." Paul had been forced to flee from Damascus (Acts 9:23–25), Pisidian Antioch (Acts 13:50), Iconium (Acts 14:6), Thessalonica (Acts 17:10), and Berea (Acts 17:14). Antioch . . . Iconium . . . Lystra. As a native of Lystra (Acts 16:1), Timothy vividly recalled the persecution Paul faced in those three cities. the Lord rescued me. Cf. 2 Tim. 4:17–18; Ps. 34:4, 6, 19; 37:40; 91:2–6, 14; Isa. 41:10; 43:2; Dan. 3:17; Acts 26:16–17; 2 Cor. 1:10. The Lord's repeated deliverance of Paul should have encouraged Timothy in the face of persecution by those at Ephesus who opposed the gospel.
2 TIMOTHY—NOTE ON 3:12 all who desire to live a godly life in Christ Jesus will be persecuted. Faithful believers must expect persecution and suffering at the hands of the Christ-rejecting world (cf. John 15:18–21; Acts 14:22).
2 TIMOTHY—NOTE ON 3:13 All the dangerous movements of the false teachers (cf. vv. 1–9) will become increasingly more successful until Christ comes. Cf. 2 Thess. 2:11.
2 TIMOTHY—NOTE ON 3:14 from whom you learned. See note on 1:13. To further encourage Timothy to stand firm, Paul reminds him of his godly heritage. The plural form of the pronoun "whom" suggests Timothy was indebted not just to Paul, but to others as well (1:5).
2 TIMOTHY—NOTE ON 3:15 from childhood. Lit., "from infancy." Two people to whom Timothy was especially indebted were his mother and grandmother (see note on 1:5), who faithfully taught him the truths of OT Scripture from his earliest childhood, so that he was ready to receive the gospel when Paul preached it. have been acquainted with the sacred writings. A common designation of the OT by Greek-speaking Jews. wise for salvation. The OT Scriptures pointed to Christ (John 5:37–39) and revealed the need for faith in God's promises (Gen. 15:6; cf. Rom. 4:1–3). Thus, they were able to lead people to acknowledge their sin and need for justification in Christ (Gal. 3:24). Salvation is brought by the Holy Spirit using the word. See notes on Rom. 10:14–17; Eph. 5:26–27; 1 Pet. 1:23–25. faith in Christ Jesus. Though not understanding all the details involved (cf. 1 Pet. 1:10–12), OT believers including Abraham (John 8:56) and Moses (Heb. 11:26) looked forward to the coming of the Messiah (Isa. 7:14; 9:6) and his atonement for sin (Isa. 53:5–6). So did Timothy, who responded when he heard the gospel.
2 TIMOTHY—NOTE ON 3:16 All Scripture. Grammatically similar Greek constructions (Rom. 7:12; 2 Cor. 10:10; 1 Tim. 1:15; 2:3; 4:4) argue persuasively that the translation "all Scripture is breathed out . . ." is accurate. Both OT and NT Scripture are included (see notes on 2 Pet. 3:15–16, which identify NT writings as Scripture). breathed out by God. Sometimes God told the Bible writers the exact words to say (e.g., Jer. 1:9), but more often he used their minds, vocabularies, and experiences to produce his own perfect infallible, inerrant word (see notes on 1 Thess. 2:13; Heb. 1:1; 2 Pet. 1:20–21). It is important to note that inspiration applies only to the original autographs of Scripture, not the Bible writers; there are no inspired Scripture writers, only inspired Scripture. So identified is God with his word that when Scripture speaks, God speaks (cf. Rom. 9:17; Gal. 3:8). Scripture is called "the oracles of God" (Rom. 3:2), and cannot be altered (John 10:35; Matt. 5:17–18; Luke 16:17; Rev. 22:18–19). teaching. The divine instruction or doctrinal content of both the OT and the NT
(cf. 2 Tim. 2:15; Acts 20:18, 20–21, 27; 1 Cor. 2:14–16; Col. 3:16; 1 John 2:20, 24, 27). The Scripture provides the comprehensive and complete body of divine truth necessary for life and godliness. Cf. Ps. 119:97–105. reproof. Rebuke for wrong behavior or wrong belief. The Scripture exposes sin (Heb. 4:12–13) that can then be dealt with through confession and repentance. correction. The restoration of something to its proper condition. The word appears only here in the NT, but was used in extrabiblical Greek of righting a fallen object, or helping back to their feet those who had stumbled. Scripture not only rebukes wrong behavior, but also points the way back to godly living. Cf. Ps. 119:9–11; John 15:1–2. training in righteousness. Scripture provides positive training (originally used in reference to training a child) in godly behavior, not merely rebuke and correction of wrong behavior (Acts 20:32; 1 Tim. 4:6; 1 Pet. 2:1–2).
2 TIMOTHY—NOTE ON 3:17 man of God. A technical term for an official preacher of divine truth. See note on 1 Tim. 6:11. competent. Capable of doing everything one is called to do (cf. Col. 2:10). equipped for every good work. Enabled to meet all the demands of godly ministry and righteous living. The word not only accomplishes this in the life of the man of God but in all who follow him (Eph. 4:11–13).
2 TIMOTHY—NOTE ON 4:1 I charge you. Or better, "command." The Greek has the idea of issuing a forceful order or directive (cf. 2:14; 1 Tim. 1:18; 5:21). in the presence of God and of Christ Jesus. The Greek construction also allows the translation "in the presence of God, even Christ Jesus," which is probably the best rendering since he is about to be introduced as the Judge (cf. John 5:22). Everyone who ministers the word of God is under the omniscient scrutiny of Christ (see notes on 2 Cor. 2:17; Heb. 13:17). Christ Jesus, who is to judge. The grammatical construction suggests imminency—that Christ is about to judge. Paul is emphasizing the unique accountability that all believers, and especially ministers of the word of God, have to Christ as Judge. Service to Christ is rendered both under his watchful eye and with the knowledge that as Judge he will one day appraise the works of every believer (see notes on 1 Cor. 3:12–15; 4:1–5; 2 Cor. 5:10). That is not a judgment of condemnation, but one of evaluation. With regard to salvation, believers have been judged already and declared righteous—they are no longer subject to the condemnation of sin (Rom. 8:1–4). the living and the dead. Christ will ultimately judge all men in three distinct settings: 1) the judgment of believers after the rapture (1 Cor. 3:12–15; 2 Cor. 5:10); 2) the sheep and goats judgment of the nations, in which believers will be separated from unbelievers (Matt. 25:31–33, for entrance into the
millennial kingdom); and 3) the great white throne judgment of unbelievers only (Rev. 20:11–15). Here, the apostle is referring to judgment in a general sense, encompassing all those elements. his appearing. The Greek word translated "appearing" lit. means "a shining forth" and was used by the ancient Greeks of the supposed appearance to men of a pagan god. Here, Paul is referring generally to Christ's second coming, when he will judge "the living and the dead" (see previous note) and establish his millennial and eternal kingdom (see note on 1 Tim. 6:14).
2 TIMOTHY—NOTE ON 4:2 the word. The entire written word of God, his complete revealed truth as contained in the Bible (cf. 3:15–16; Acts 20:27). be ready. The Greek word has a broad range of meanings, including suddenness (Luke 2:9; Acts 12:7) or forcefulness (Luke 20:1; Acts 4:1; 6:12; 23:27). Here the form of the verb suggests the complementary ideas of urgency, preparedness, and readiness. It was used of a soldier prepared to go into battle or a guard who was continually alert for any surprise attack—attitudes which are imperative for a faithful preacher (Jer. 20:9; Acts 21:11–13; Eph. 5:15–16; 1 Pet. 3:15). in season and out of season. The faithful preacher must proclaim the word when it is popular and/or convenient, and when it is not; when it seems suitable to do so, and when it seems not. The dictates of popular culture, tradition, reputation, acceptance, or esteem in the community (or in the church) must never alter the true preacher's commitment to proclaim God's word. reprove, rebuke. The negative side of preaching the word (the "reproof" and "correction"; cf. 2 Tim. 3:16). The Greek word for "reprove" refers to correcting behavior or false doctrine by using careful biblical argument to help a person understand the error of his actions. The Greek word for "rebuke" deals more with correcting the person's motives by convicting him of his sin and leading him to repentance. exhort . . . teaching. The positive side of preaching (the "teaching" and "training"; cf. 3:16).
2 TIMOTHY—NOTE ON 4:3 not endure. This refers to holding up under adversity, and can be translated "not tolerate." Paul here warns Timothy that, in the dangerous seasons of this age, many people would become intolerant of the confrontational, demanding preaching of God's word (1:13–14; 1 Tim. 1:9–10; 6:3–5). sound teaching. See notes on 2 Tim. 1:13; 1 Tim. 4:6; Titus 2:1. itching ears . . . their own passions. Professing Christians, nominal believers, in the church follow their own desires and flock to preachers who offer them God's blessings apart from his forgiveness, and his salvation apart from their repentance. They want to be entertained by teachings that will produce pleasant
sensations and leave them with good feelings about themselves. Their goal is that men preach "to suit their own passions." Under those conditions, people will dictate what men preach, rather than God dictating it by his word.
2 TIMOTHY—NOTE ON 4:4 myths. This refers to false ideologies, viewpoints, and philosophies in various forms that oppose sound doctrine (see notes on 2 Cor. 10:3–5; 1 Tim. 1:4; 4:7; cf. Titus 1:14; 2 Pet. 1:16).
2 TIMOTHY—NOTE ON 4:5 an evangelist. Used only two other times in the NT (see notes on Acts 21:8; Eph. 4:11), this word always refers to a specific office of ministry for the purpose of preaching the gospel to non-Christians. Based on Eph. 4:11, it is very basic to assume that all churches would have both pastorteachers and evangelists. But the related verb "to preach the gospel" and the related noun "gospel" are used throughout the NT not only in relation to evangelists, but also to the call for every Christian, especially preachers and teachers, to proclaim the gospel. Paul did not call Timothy to the office of an evangelist, but to "do the work" of one.
2 TIMOTHY—NOTE ON 4:6–8 As Paul neared the end of his life, he was able to look back without regret or remorse. In these verses, he examines his life from three perspectives: the present reality of the end of his life, for which he was ready (v. 6); the past, when he had been faithful (v. 7); and the future, as he anticipated his heavenly reward (v. 8).
2 TIMOTHY—NOTE ON 4:6 already. Meaning his death was imminent. a drink offering. In the OT sacrificial system, this was the final offering that followed the burnt and grain offerings prescribed for the people of Israel (Num. 15:1–16). Paul saw his coming death as his final offering to God in a life that had already been full of sacrifices to him (see note on Phil. 2:17). my departure. Paul's death. The Greek word essentially refers to the loosening of something, such as the mooring ropes of a ship or the ropes of a tent; thus it eventually acquired the secondary meaning of "departure."
2 TIMOTHY—NOTE ON 4:7 The form of the three Greek verbs "have fought, have finished, have kept," indicates completed action with continuing results. Paul saw his life as complete—he had been able to accomplish through the Lord's power all that God called him to do. He was a soldier (2:3–4; 2 Cor. 10:3; 1 Tim. 6:12; Philem. 2), an athlete (1 Cor. 9:24–27; Eph. 6:12), and a guardian (2 Tim. 1:13–14; 1 Tim. 6:20–21). the faith. The truths and standards of the revealed
word of God.
2 TIMOTHY—NOTE ON 4:8 the crown of righteousness. The Greek word for "crown" lit. means "surrounding," and it was used of the plaited wreaths or garlands placed on the heads of dignitaries and victorious military officers or athletes. Linguistically, "of righteousness" can mean either that righteousness is the source of the crown, or that righteousness is the nature of the crown. Like the "crown of life" (James 1:12), the "crown of boasting" (1 Thess. 2:19), the "imperishable wreath" (1 Cor. 9:25), and the "crown of glory" (1 Pet. 5:4), in which life, rejoicing, imperishability, and glory describe the nature of the crown, the context here seems to indicate the crown represents eternal righteousness. Believers receive the imputed righteousness of Christ (justification) at salvation (Rom. 4:6, 11). The Holy Spirit works practical righteousness (sanctification) in the believer throughout his lifetime of struggle with sin (Rom. 6:13, 19; 8:4; Eph. 5:9; 1 Pet. 2:24). But only when the struggle is complete will the Christian receive Christ's righteousness perfected in him (glorification) when he enters heaven (see note on Gal. 5:5). the righteous judge. See note on 2 Tim. 4:1. that Day. See note on 1:12. his appearing. See notes on 4:1; 1 Tim. 6:14.
2 TIMOTHY—NOTE ON 4:9–22 In these closing verses, Paul brings Timothy up to date on the spiritual condition, activities, and whereabouts of certain men and women who either helped or harmed his ministry.
2 TIMOTHY—NOTE ON 4:9 Do your best to come to me soon. Paul longed to see his beloved coworker, but it was imperative that Timothy make haste because Paul knew his days were numbered (v. 6).
2 TIMOTHY—NOTE ON 4:10 Demas. He had been one of Paul's closest associates along with Luke and Epaphras (see notes on Col. 4:14; Philem. 24). in love with this present world. See notes on James 4:4; 1 John 2:15–17. deserted. This Greek word means "to utterly abandon," with the idea of leaving someone in a dire situation. Demas was a fair-weather disciple who had never counted the cost of genuine commitment to Christ. His kind are described by our Lord in Matt. 13:20–21; cf. John 8:31; 1 John 2:1. Thessalonica. Demas may have considered this city a safe haven (see Introduction to 1 Thessalonians: Background and Setting). Crescens. In contrast to Demas, Crescens must have been faithful and dependable, since Paul sent him to Galatia, a Roman province in central Asia Minor where Paul ministered on each of his three missionary journeys. Titus. Paul's closest friend and coworker next to Timothy (Titus 1:5; see Introduction
to Titus: Title). Dalmatia. Also known as Illyricum (Rom. 15:19), a Roman province on the east coast of the Adriatic Sea, just north of Macedonia.
2 TIMOTHY—NOTE ON 4:11 Luke. The author of the Gospel of Luke and Acts, and Paul's devoted friend and personal physician, who could not carry the burden of ministry in Rome by himself (see Introductions to Luke and Acts: Author and Date). Get Mark and bring him with you. Evidently Mark lived somewhere along the route Timothy would take from Ephesus to Rome. The one who was the author of the Gospel of Mark (sometimes called John), cousin of Barnabas (Col. 4:10), and devoted fellow worker (Philem. 24), had once left Paul and Barnabas in shame (see notes on Acts 13:13; 15:36–39), but had become by this time a valued servant (see Introduction to Mark: Author and Date).
2 TIMOTHY—NOTE ON 4:12 Tychicus. Paul had either sent him to Ephesus earlier, or he was sending him there to deliver this second letter to Timothy, just as Tychicus had previously delivered Paul's letters to the churches at Ephesus (Eph. 6:21), Colossae (Col. 4:7), and possibly to Titus (Titus 3:12; see note on Col. 4:7). Ephesus. See Introduction to Ephesians: Background and Setting; see note on Rev. 2:1.
2 TIMOTHY—NOTE ON 4:13 cloak. A large, heavy wool garment that doubled as a coat and blanket in cold weather, which Paul would soon face (v. 21). Troas. A seaport of Phrygia, in Asia Minor. Carpus. An otherwise unknown acquaintance of Paul whose name means "fruit." the books, and above all the parchments. "Books" refers to papyrus scrolls, possibly OT books. "Parchments" were vellum sheets made of treated animal hides, thus they were extremely expensive. They may have been copies of letters he had written or blank sheets for writing other letters. That Paul did not have these already in his possession leads to the possible conclusion that he was arrested in Troas and had no opportunity to retrieve them.
2 TIMOTHY—NOTE ON 4:14 Alexander the coppersmith. Probably not the same man whom Paul delivered to Satan along with Hymenaeus (1 Tim. 1:20), since Paul singles him out as the one who was a "coppersmith." This Alexander, however, may have been an idol maker (cf. Acts 19:24). did me great harm. Alexander opposed Paul's teaching and likely spread his own false doctrine. He may have been instrumental in Paul's arrest and may even have borne false witness against him. Cf. Acts 19:23ff. the Lord will repay him. Paul left
vengeance in God's hands (Deut. 32:35; Rom. 12:19).
2 TIMOTHY—NOTE ON 4:16 first defense. The Greek word for "defense" gives us the English words "apology" and "apologetics." It referred to a verbal defense used in a court of law. In the Roman legal system, an accused person received two hearings: the prima actio, much like a contemporary arraignment, established the charge and determined if there was a need for a trial. The secunda actio then established the accused's guilt or innocence. The defense Paul referred to was the prima actio. May it not be charged against them. Like Stephen (Acts 7:60) and the Lord himself (Luke 23:34).
2 TIMOTHY—NOTE ON 4:17 But the Lord stood by me. The Lord fulfills his promise never to "leave or forsake" his children (Deut. 31:6, 8; Josh. 1:5; Heb. 13:5). proclaimed. As he had done in the past (Acts 26:2–29), Paul was able to proclaim the gospel before a Roman tribunal. all the Gentiles might hear. By proclaiming the gospel to such a cosmopolitan, pagan audience, Paul could say that he had reached all the Gentiles with the gospel. This was a fulfillment of his commission (Acts 9:15–16; 26:15–18). the lion's mouth. Cf. Dan. 6:26–27. A common figure for mortal danger (Ps. 22:21; 35:17) and a common occurrence for Paul (cf. Acts 14:19; 2 Cor. 4:8–12; 6:4–10; 11:23–27). Peter pictured Satan as a lion in 1 Pet. 5:8.
2 TIMOTHY—NOTE ON 4:18 will rescue me from every evil deed. On the basis of the Lord's present work—strengthening Paul and standing with him (v. 17)— Paul had hope for the Lord's future work. He knew God would deliver him from all temptations and plots against him (2 Cor. 1:8–10). bring me safely into his heavenly kingdom. Paul knew the completion of his own salvation was nearer than when he first believed (cf. Rom. 13:11; 2 Cor. 5:8; Phil. 1:21).
2 TIMOTHY—NOTE ON 4:19 Prisca and Aquila. Paul first met these two faithful friends in Corinth after they fled Italy (see note on Acts 18:2). They ministered for some time in Ephesus (Acts 18:18–19), later returned to Rome for a period of time (Rom. 16:3), and had returned to Ephesus. the household of Onesiphorus. See note on 2 Tim. 1:16.
2 TIMOTHY—NOTE ON 4:20 Erastus. Probably the city treasurer of Corinth, who sent greetings through Paul to the church at Rome (see note on Rom. 16:23). Corinth. The leading city in Greece (see note on Acts 18:1; see Introduction to 1 Corinthians: Title). Trophimus. A native of Asia, specifically Ephesus, who had
accompanied Paul from Greece to Troas (see note on Acts 20:4). Miletus. A city and seaport in the province of Lycia, located 30 miles south of Ephesus.
2 TIMOTHY—NOTE ON 4:21 before winter. In view of the coming season and the cold Roman jail cell, Paul needed the cloak for warmth. He would also have less opportunity to use the books and parchments as the duration of light grew shorter in winter. Eubulus . . . Pudens . . . Linus . . . Claudia. The first three names are Latin, which could indicate they were from Italy and had been members in the church at Rome. Claudia was a believer and close friend of whom nothing else is known.
2 TIMOTHY—NOTE ON 4:22 Grace be with you. This is the same benediction as in Paul's previous letter to Timothy (see note on 1 Tim. 6:21). The "you" is plural, which means it extended to the entire Ephesian congregation.
Titus
Titus 1 • Titus 2 • Titus 3 Introduction to Titus
Title Author and Date Background and Setting Historical and Theological Themes Interpretive Challenges Outline Footnotes Study Notes
Introduction to Titus
Title
This epistle is named for its recipient, Titus, who is mentioned by name 13 times in the NT (1:4; Gal. 2:1, 3; 2 Tim. 4:10; for the nine times in 2 Corinthians, see Background and Setting). The title in the Greek NT literally reads "To Titus." Along with 1, 2 Timothy, these letters to Paul's sons in the faith are traditionally called "The Pastoral Epistles."
Author and Date
Authorship by the apostle Paul (1:1) is essentially uncontested (see Introduction to 1 Timothy). Titus was written between A.D. 62–64, while Paul ministered to Macedonian churches between his first and second Roman imprisonments, from either Corinth or Nicopolis (cf. 3:12). Most likely, Titus served with Paul on both the second and third missionary journeys. Titus, like Timothy (2 Tim. 1:2), had become a beloved disciple (Titus 1:4) and fellow worker in the gospel (2 Cor. 8:23). Paul's last mention of Titus (2 Tim. 4:10) reports that he had gone for ministry in Dalmatia—modern Yugoslavia. The letter probably was delivered by Zenas and Apollos (Titus 3:13).
Background and Setting
Although Luke did not mention Titus by name in the book of Acts, it seems probable that Titus, a Gentile (Gal. 2:3), met and may have been led to faith in Christ by Paul (Titus 1:4) before or during the apostle's first missionary journey. Later, Titus ministered for a period of time with Paul on the Island of Crete and was left behind to continue and strengthen the work (1:5). After Artemas or Tychicus (3:12) arrived to direct the ministry there, Paul wanted Titus to join him in the city of Nicopolis, in the province of Achaia in Greece, and stay through the winter (3:12).
Because of his involvement with the church at Corinth during Paul's third missionary journey, Titus is mentioned nine times in 2 Corinthians (2:13; 7:6, 13–14; 8:6, 16, 23; 12:18), where Paul refers to him as "my brother" (2 Cor.
2:13) and "my partner and fellow worker" (2 Cor. 8:23). The young elder was already familiar with Judaizers, false teachers in the church who among other things insisted that all Christians, Gentile as well as Jew, were bound by the Mosaic law. Titus had accompanied Paul and Barnabas years earlier to the Council of Jerusalem where that heresy was the subject (Acts 15; Gal. 2:1–5).
Crete, one of the largest islands in the Mediterranean Sea, measuring 160 miles long by 35 miles at its widest, lying south of the Aegean Sea, had been briefly visited by Paul on his voyage to Rome (Acts 27:7–9, 12–13, 21). He returned there for ministry and later left Titus to continue the work, much as he left Timothy at Ephesus (1 Tim. 1:3), while he went on to Macedonia. He most likely wrote to Titus in response to a letter from Titus or a report from Crete.
Historical and Theological Themes
Like Paul's two letters to Timothy, the apostle gives personal encouragement and counsel to a young pastor who, though well-trained and faithful, faced continuing opposition from ungodly men within the churches where he ministered. Titus was to pass on that encouragement and counsel to the leaders he was to appoint in the Cretan churches (1:5).
In contrast to several of Paul's other letters, such as those to the churches in Rome and Galatia, the book of Titus does not focus on explaining or defending doctrine. Paul had full confidence in Titus's theological understanding and convictions, evidenced by the fact that he entrusted him with such a demanding ministry. Except for the warning about false teachers and Judaizers, the letter gives no theological correction, strongly suggesting that Paul also had confidence in the doctrinal grounding of most church members there, despite the fact that the majority of them were new believers. Doctrines that this epistle affirms include: 1) God's sovereign election of believers (1:1–2); 2) his saving grace (2:11; 3:5); 3) Christ's deity and second coming (2:13); 4) Christ's substitutionary atonement (2:14); and 5) the regeneration and renewing of believers by the Holy Spirit (3:5).
God and Christ are regularly referred to as Savior (1:3–4; 2:10, 13; 3:4, 6), and the saving plan is so emphasized in 2:11–14 that it indicates the major thrust of the epistle is that of equipping the churches of Crete for effective evangelism. This preparation required godly leaders who not only would shepherd believers under their care (1:5–9), but also would equip those Christians for evangelizing