II Timothy Chapter 1

INTRODUCTION: Second Timothy was apparently written from prison (2 Timothy 1:8) with Paul ready to die (2 Timothy 4:6-8), possibly about 66 AD. He asks Timothy to come to him before winter (2 Timothy 4:9 and 21). Paul was killed by the Roman government sometime around 67 AD.

In II Timothy Paul’s situation has changed for the worse. He no longer writes about freedom of movement or about his plans for the future and certainly, he is not allowed to dwell "in his own hired house," as had been the case when first held in bonds at Rome (Acts 28:30). The circumstances now were considerably less comfortable for the apostle, who had labored so long and hard to bring salvation and blessing to others. In 4:13 he asks for a cloak and some reading material.

In his first letter to Timothy he had expressed the hope that he might still be able to visit his beloved son in the faith (I Tim. 3:14,15) but the sentence for his execution had now been pronounced and by the grace of God he could write Timothy that he was ready to die (II Tim. 4:4-6).

But there was more on Paul’s mind at this time than his own welfare. Though he had labored so faithfully to make known the "gospel of the grace of God," a serious apostasy had set in and was growing steadily worse. In I Timothy he had called the Church the body of Christ "the house of God," but now he describes it as "a great house," but does not call it the house of God. Also, he describes this "great house" as containing some vessels which bring honor to it and others which bring it dishonor (2:20, 21).

In addition to all this the Apostle was naturally concerned about Timothy's courage and endurance in the presence of so much unfaithfulness and corruption. Timothy had been outstanding in his loyalty to the truth, but he was young and chronically ill, and the apostasy was growing.

No doubt this is why the epistle has so much to say about standing and suffering for Christ and for the glorious message He had committed to Paul, and now to Timothy, for the present dispensation. This is probably why Paul earnestly exhorts Timothy about his conduct in the midst of the deepening decline in the Church. This epistle is a great help to a Christian who faithfully dispenses the Gospel of the Grace of God. As the shadows of ungodliness and apostasy deepened at the end of Paul’s ministry, his exhortations, encouragements and instructions are especially pertinent in our day.

Vs. 1-5…"Paul, an apostle of Jesus Christ by the will of God, according to the promise of life which is in Christ Jesus, To Timothy, my dearly beloved son; grace, mercy, and peace, from God the Father, and Christ Jesus our Lord. I thank God, whom I serve from my forefathers with pure conscience, that without ceasing I have remembrance of thee in my prayers night and day: Greatly desiring to see thee, being mindful of thy tears, that I may be filled with joy: When I call to remembrance the unfeigned faith that is in thee, which dwelt first in thy grandmother Lois, and thy mother Eunice; and I am persuaded that in thee also.”

Paul consistently introduces himself as "an apostle of Jesus Christ by the will of God.” God had saved him, the chief of sinners, and had committed to his trust a wonderful new message for all sinners…"Howbeit, for this cause I obtained mercy, that in me first Jesus Christ might show forth all longsuffering, for a pattern to them which should hereafter believe on Him to life everlasting” (I Tim. 1:16). Now in what sense was Paul “a pattern” to them which should hereafter believe on Him? Obviously he is not referring to the circumstances which occurred at his conversion. It is clear that Paul was not a repentant sinner at the time of his conversion. Although Paul had experienced some “pricks of truth” in his inner man as noted by the Lord in Acts 9, Paul was in no way rethinking his part in the arrest and death of Jewish believers. Rather he was "yet breathing out threatenings and slaughter against the disciples of the Lord.” Neither is he a pattern in that the Lord Jesus appears to him in exceeding bright light, knocks him off his feet and audibly talks to him. Paul’s salvation was “a pattern” in the sense that his confrontation with the Lord Jesus Christ on the Damascus Road was an unforeseen demonstration of the "exceeding abundant" grace of God (vs.14 & Rom. 5:20). I Tim. 1:15 and its immediate context, then, confirms the fact that our Lord Jesus Christ "came into the world to save sinners," even the chief of sinners," and that Paul was the living example of this fact!

God had chosen him to be not only the “proclaimer” of the dispensation of the grace of God but the living demonstration of the grace of God. (Eph. 3:1-3; Acts 20:24).

“according to the promise of life which is in Christ Jesus”… In Titus 1:2 Paul declares that this promise of "eternal life" was made by "God, who cannot lie" and that He made this promise "before the world began." Obviously, God made this promise to Himself, and this is the "eternal purpose" of which the Apostle has so much to tell us about. This promise of life was "in Christ Jesus," who paid the death penalty for all so that eternal life might be offered to all by grace (1:9).

Do not miss the point that both in Titus and II Timothy Paul declares that it was given specifically to him to proclaim this glad news… “But hath in due times manifested His word through preaching which is committed unto me according to the commandment of God our Savior.” (Tit. 1:3). "But now is made manifest.... Whereunto I am appointed a preacher, and an apostle, and a teacher of the Gentiles” (II Tim. 1:10, 11).

The rebellion against Paul's apostolic authority throughout "the dispensation of the grace of God," is nothing less than satanic. With such clear Biblical statements it is beyond understanding how Christian leaders can deny the unique character of Paul's apostleship and make of him merely one of the writers of Scripture.

“To Timothy, my dearly beloved son”…Timothy had been saved through Paul's ministry (ITim. 1:2). Here he calls him "my dearly beloved son." Timothy had gone through severe testing at Ephesus since Paul had last written to him. Apparently that had made him dearer to him.

"I thank God, whom I serve from my forefathers with pure conscience, that without ceasing I have remembrance of thee in my prayers night and day.”…Paul has more to say about conscience than any other Bible writer. And he practiced what he preached. As he stood before the Jewish Sanhedrin he stated that he had lived before God in all good conscience "until this day" (Acts 23:1). He said to Felix: "Herein do I exercise myself, to have always a conscience void of offense toward God and toward man” (Acts 24:16). And he proved this to Felix as he refused to yield to the temptation to seek freedom by giving him a bribe (Acts 24:26).

Paul also appealed to the consciences of others, saying to the Corinthian believers: "[We] have renounced the hidden thing of dishonesty, not walking in craftiness, nor handling the Word of God deceitfully; but by manifestation of the truth commending ourselves to every man's conscience in the sight of God” (II Cor. 4:2).

As grace believers, we should desire to live a conscientious life. Although Paul’s conscience led him astray before his conversion, it became a blessing to him as an Apostle.

"being mindful of thy tears, that I may be filled with joy.”… Timothy's tears had evidently made their last parting the more difficult for Paul. Remember that of all men Timothy had been closest to Paul through the years. He had labored and suffered with him since his early youth. Paul joins Timothy's name with his own in the salutation of six of his epistles and refers to him in others, so that Timothy is mentioned in the majority of Paul's epistles.

Timothy had been imprisoned with Paul, apart from Paul and, it appears from Phil. 2:19, had visited Paul in prison at Rome. Therefore it seems probable that Paul's reference to Timothy's tears recalls his sorrow at having to go back to Ephesus and leave Paul in prison. And now that Paul must soon leave this world the Apostle longs to see his "dearly beloved son" just once more. Naturally the Apostle's mind went back to those first days of his acquaintance with young Timothy and how he had rejoiced that the faith so deeply held by his grandmother Lois and his mother Eunice had since been so clearly demonstrated in the life and ministry of Timothy himself. How grateful we should be if we were born to godly parents. We a;; know that salvation is not inherited, but seriousness of purpose may be inherited and may be cultivated by parental example and discipline.

Vs. 6-8… "Wherefore I put thee in remembrance that thou stir up the gift of God, which is in thee by the putting on of my hands. For God hath not given us the spirit of fear; but of power, and of love, and of a sound mind. Be not thou therefore ashamed of the testimony of our Lord, nor of me, His prisoner, but be thou partaker of the afflictions of the gospel according to the power of God.”

“thou stir up the gift of God, which is in thee by the putting on of my hands”… Perhaps Timothy's often infirmities and Paul's concern that he might “throw in the towel” just when a strong stand was so desperately needed brought this admonition. With the apostasy raging all around him, it would have been understandable for Timothy to become discouraged. Timothy was not aggressive but his opponents were. People were intimidating Timothy and he needed to rekindle the passion he had when he first began with Paul.

Timothy had received his pastoral gift by the laying on of Paul's hands. It was this contact with the great apostle and other devoted men of God (I Tim. 4:14), that the Holy Spirit had used to instill into him a deep desire and confidence to teach the Word. This took place before the close of the Pentecostal Program, when the laying on of hands to bestow spiritual gifts was part of God's program. This is no longer necessary today for in Heb. 6:1 we learn that included in the list of “foundation stones” , the "laying on of hands." We hear preachers these days telling us--- "Let us go back to Pentecost," rather than, "Let us go on to perfection."

The crying need of our day is for "grace" believers who not only have the Pauline message "straight," but who are deeply convicted of its truth and of the urgent need to make it known, whose consciences will not allow them to remain silent about it. We need men of God who will earnestly pray the prayer of the Apostle Paul: ". . . that utterance may be given unto me, that I may open my mouth boldly, to make known the mystery of the gospel .... that therein I may speak boldly, as I ought to speak” (Eph. 6:19,20). It is not so much the indifference of the lost that keeps them from Christ as it is our indifference.

"God has not given us the spirit of fear; but of power, and of love, and of a sound mind”… Courage, like cowardice, is contagious. Therefore Paul does not tell Timothy to tell his hearers to be courageous; he urges him to be courageous. Satan will oppose the teaching of the dispensation of the grace of God; but to fear Satan is to yield the battle by default. God has equipped us with power (authoritative message), love (His not ours), and a sound mind (right thinking about right truths). This world and modern Christianity thinks we are crazy for proclaiming the dispensation of grace. The foolish, weak, and despised are what God uses – 1 Cor 1:27-29.

Paul was about to have his head cut off for preaching the Word. He is not telling Timothy to “tone it down” or this is your fate as well; he is urging Timothy to turn up the heat (stir up the gift). Not only does he urge Timothy not to be ashamed "of the testimony of our Lord," but he adds, "nor of me, His prisoner." Many of Martin Luther's friends were "protesting Protestants," but they were not so outspoken as Luther. They thought diplomacy was the way to win the battle, and avoided Luther. They thought the reformation would be more successful after Luther was gone. All of us who understand the great truths of the Pauline revelation are as responsible as Paul was and as Timothy was to be "partakers of the afflictions of the gospel” (vs. 8).

“but be thou partaker of the afflictions of the gospel according to the power of God”… Those who take up the challenge are assured of all God's power to help them win the battle. Paul had experienced this divine enabling: "But even after that we had suffered before, and were shamefully entreated, as ye know, at Philippi, we were bold in our God to speak unto you the gospel of God with much contention” (I Thess. 2:2).

"For the which cause I also suffer these things: nevertheless I am not ashamed: for I know whom I have believed, and am persuaded that He is able to keep that which I have committed unto Him against that day.”

Vs. 13-18…"Hold fast the form of sound words which thou host heard of me, in faith and love, which is in Christ Jesus. That good thing which was committed unto thee keep by the Holy Ghost which dwelleth in us. This thou knowest, that all they which are in Asia be turned away from me; of whom are Phygellus and Hermogenes. The Lord give mercy unto the house of Onesiphorus; for he oft refreshed me, and was not ashamed of my chain: But when he was in Rome, he sought me out very diligently, and found me. The Lord grant unto him that he may find mercy of the Lord in that day: and in how many things he ministered unto me at Ephesus thou knowest very well.”

“Hold fast the form of sound words which thou host heard of me, in faith and love, which is in Christ Jesus. That good thing which was committed unto thee keep by the Holy Ghost which dwelleth in us. Paul is about to be martyred for dispensing the gospel of the grace of God and the related grace doctrines revealed to him personally by the Lord Jesus Christ. He is urging Timothy to “keep” or guard this deposit…"that which is committed unto thee” (I Tim. 6:20). In II Tim. 1:12 however, Paul says he is trusting God to keep this deposit safe after his departure from this life---because what we have done with “the deposit” is “my deposit” and it will be evaluated at the Judgment Seat of Christ (I Cor. 3). Paul is not talking in this context about his salvation (as I was taught from my youth); he is talking about “mystery truths given to the Church the body of Christ”.

In I Tim. 6:20-21, Paul declares that those who opposed that which was committed to Timothy’s trust had "erred concerning the faith”. The trust referred to, then, must be "the faith" which had first been committed to Paul and then, through him, to Timothy: the "one faith" of Eph. 4:5. Could Paul have stated any more clearly that the trust to which he referred was the distinctive message which he had proclaimed and had charged Timothy to faithfully proclaim?

“This thou knowest, that all they which are in Asia be turned away from me; of whom are Phygellus and Hermogenes…As we have seen, there is suffering associated with the proclamation of the message of grace committed to Paul, for Satan hates it. The Apostle here gives Timothy some of the specifics in his own experience.

The Asia that Paul refers to is modern day Turkey. Compare verse 15 with Acts 19:10… "all they which dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks.” Paul had worked night and day to get this job done. It took two years of daily disputation and teaching in "the school of one Tyrannus" (vs. 9). And before his ministry at Ephesus was over there had been a book burning of occult books which the believers there had previously embraced.

“of whom are Phygellus and Hermogenes. The Lord give mercy unto the house of Onesiphorus; for he oft refreshed me, and was not ashamed of my chain: But when he was in Rome, he sought me out very diligently, and found me. The Lord grant unto him that he may find mercy of the Lord in that day: and in how many things he ministered unto me at Ephesus thou knowest very well”…Paul gives the names of his friends who forsook him and those who stood with him. To be betrayed by a friend is hard to deal with. On the other hand, Onesiphorus is the one man who refused to abandon Paul and his message. God does not forget what we do for Him (Heb. 6:10). Many others loved Paul, but not enough to risk their lives or their liberty for him. This is especially disappointing when we consider how affectionate these friends from Asia had once been toward Paul. In Acts 20 we have a record of his touching farewell address to the Ephesian elders, and in verse 36-38 we read: "And when he had thus spoken, he kneeled down and prayed with them all. And they all wept sore, and fell on Paul's neck, and kissed him. Sorrowing most of all for the words which he spoke, that they should see his face no more. . . ”