• A. INTRODUCTORY GREETING (1:1, 2)

• B. PAUL THANKS GOD FOR TIMOTHY’S “UNHYPOCRITICAL FAITH” (1:3-5)

• C. PAUL ENCOURAGES TIMOTHY TO REMAIN FAITHFUL (1:6–2:13)

  • Timothy to keep God’s gift in him ablaze (1:6, 7)

  • Reasons why Timothy should not be ashamed of the good news (1:8-12)

  • Timothy encouraged to “keep holding to the standard of wholesome words” (1:13, 14)

  • Onesiphorus praised for his courage in assisting Paul (1:15-18)

  • Timothy urged to entrust the things he has learned to qualified men, who can teach others (2:1, 2)

  • Lessons to be learned from illustrations of a soldier, an athlete, and a farmer (2:3-7)

  • Paul’s example of endurance while suffering (2:8-13)

• D. A SUCCESSFUL FIGHT AGAINST FALSE TEACHINGS (2:14-26)

  • Timothy instructed to handle “the word of the truth aright” as a workman approved by God (2:14-18)

  • “The solid foundation of God remains standing” despite the efforts of false teachers (2:19)

  • Illustration of various utensils in a large house (2:20-22)

  • “A slave of the Lord” needs to deal with opposers and others in a gentle and mild manner (2:23-26)

• E. PEOPLE “IN THE LAST DAYS”; APOSTATES ALREADY PRESENT (3:1-13)

  • People will love themselves, money, and pleasures instead of God (3:1-5)

  • The folly of apostates will be plain to all (3:6-9)

  • Paul’s example of endurance (3:10-12)

  • Wicked men “will advance from bad to worse” (3:13)

• F. PAUL’S CONCLUDING EXHORTATIONS (3:14–4:5)

  • Adhere to inspired Scripture, which makes “the man of God” fully competent (3:14-17)

  • “Preach the word . . . Fully accomplish your ministry” (4:1-5)

• G. PAUL’S PERSONAL CIRCUMSTANCES AS A PRISONER (4:6-18)

  • Paul is confident that he has “run the race to the finish” (4:6-8)

  • Personal requests and observations (4:9-18)

• H. FINAL GREETINGS (4:19-22)

1 Paul, an apostle of Christ Jesus by God’s will according to the promise of the life that is through Christ Jesus,+ 2 to Timothy, a beloved child:+

May you have undeserved kindness, mercy, and peace from God the Father and Christ Jesus our Lord.

3 I am grateful to God, to whom I am rendering sacred service as my forefathers did, and with a clean conscience,+ never ceasing to remember you in my supplications night and day. 4 As I remember your tears, I am longing to see you, so that I may get filled with joy. 5 For I recall your unhypocritical faith,+ which dwelled first in your grandmother Loʹis and your mother Euʹnice, but which I am confident is also in you.

6 For this reason I remind you to stir up like a fire the gift of God that is in you through the laying of my hands on you.+ 7 For God did not give us a spirit of cowardice,+ but one of power+ and of love and of soundness of mind. 8 So do not become ashamed either of the witness about our Lord+ or of me, a prisoner for his sake, but take your part in suffering adversity+ for the good news by relying on the power of God.+ 9 He saved us and called us with a holy calling,+ not because of our works,+ but because of his own purpose and undeserved kindness.+ This was given to us in connection with Christ Jesus before times long ago,+ 10 but now it has been made clearly evident through the manifestation of our Savior, Christ Jesus,+ who has abolished death+ and has shed light on life+ and incorruption+ through the good news,+ 11 for which I was appointed a preacher and an apostle and a teacher.+

12 This is why I am also suffering these things,+ but I am not ashamed.+ For I know the One whom I have believed, and I am confident that he is able to guard what I have laid up in trust with him until that day.+ 13 Keep holding to the standard of wholesome words+ that you heard from me with the faith and love that result from union with Christ Jesus. 14 Guard this fine trust by means of the holy spirit, which is dwelling in us.+

15 You know this, that all the men in the province of Asia+ have turned away from me, including Phy·gelʹus and Her·mogʹe·nes. 16 May the Lord grant mercy to the household of On·e·siphʹo·rus,+ for he often refreshed me, and he did not become ashamed of my prison chains. 17 On the contrary, when he was in Rome, he diligently looked for me and found me. 18 May the Lord grant him to find mercy from Jehovah in that day. And you well know all the services he rendered in Ephʹe·sus.

2 You, therefore, my child,+ keep on acquiring power in the undeserved kindness that is in Christ Jesus; 2 and the things you heard from me that were supported by many witnesses,+ these things entrust to faithful men, who, in turn, will be adequately qualified to teach others. 3 As a fine soldier+ of Christ Jesus, take your part in suffering adversity.+ 4 No man serving as a soldier involves himself in the commercial businesses of life, in order to gain the approval of the one who enrolled him as a soldier. 5 And even in the games, anyone who competes is not crowned unless he has competed according to the rules.+ 6 The hardworking farmer must be the first to partake of the fruits. 7 Give constant thought to what I am saying; the Lord will give you understanding in all things.

8 Remember that Jesus Christ was raised up from the dead+ and was David’s offspring,+ according to the good news I preach,+ 9 for which I am suffering and being imprisoned as a criminal.+ Nevertheless, the word of God is not bound.+ 10 For this reason I go on enduring all things for the sake of the chosen ones,+ so that they too may obtain the salvation that is through Christ Jesus, along with everlasting glory. 11 This saying is trustworthy: Certainly if we died together, we will also live together;+ 12 if we go on enduring, we will also rule together as kings;+ if we deny, he will also deny us;+ 13 if we are unfaithful, he remains faithful, for he cannot deny himself.

14 Keep reminding them of these things, instructing them before God not to fight about words, something of no usefulness at all because it harms those listening. 15 Do your utmost to present yourself approved to God, a workman with nothing to be ashamed of, handling the word of the truth aright.+ 16 But reject empty speeches that violate what is holy,+ for they will lead to more and more ungodliness, 17 and their word will spread like gangrene. Hy·me·naeʹus and Phi·leʹtus are among them.+ 18 These men have deviated from the truth, saying that the resurrection has already occurred,+ and they are subverting the faith of some. 19 Despite that, the solid foundation of God remains standing, having this seal, “Jehovah knows those who belong to him,”+ and, “Let everyone calling on the name of Jehovah+ renounce unrighteousness.”

20 Now in a large house there are utensils not only of gold and silver but also of wood and earthenware, and some for an honorable use but others for a use lacking honor. 21 So if anyone keeps clear of the latter ones,+ he will be an instrument for an honorable use, sanctified, useful to his owner, prepared for every good work. 22 So flee from youthful desires, but pursue righteousness, faith, love, peace, along with those who call on the Lord out of a clean heart.+

23 Further, reject foolish and ignorant debates,+ knowing that they produce fights. 24 For a slave of the Lord does not need to fight, but needs to be gentle toward all,+ qualified to teach, showing restraint when wronged,+ 25 instructing with mildness those not favorably disposed.+ Perhaps God may give them repentance leading to an accurate knowledge of truth,+ 26 and they may come to their senses and escape from the snare of the Devil, seeing that they have been caught alive by him to do his will.+

3 But know this, that in the last days+ critical times hard to deal with will be here. 2 For men will be lovers of themselves, lovers of money, boastful, haughty, blasphemers, disobedient to parents, unthankful, disloyal, 3 having no natural affection, not open to any agreement, slanderers, without self-control, fierce, without love of goodness, 4 betrayers, headstrong, puffed up with pride, lovers of pleasures rather than lovers of God, 5 having an appearance of godliness but proving false to its power;+ and from these turn away. 6 From among these arise men who slyly work their way into households and captivate weak women loaded down with sins, led by various desires, 7 always learning and yet never able to come to an accurate knowledge of truth.

8 Now in the way that Janʹnes and Jamʹbres opposed Moses, so these also go on opposing the truth. Such men are completely corrupted in mind, disapproved as regards the faith. 9 Nevertheless, they will make no further progress, for their folly will be very plain to all, as it was with those two men.+ 10 But you have closely followed my teaching, my course of life,+ my purpose, my faith, my patience, my love, my endurance, 11 the persecutions and sufferings such as I experienced in Antioch,+ in I·coʹni·um,+ in Lysʹtra.+ I endured these persecutions, and the Lord rescued me from them all.+ 12 In fact, all those desiring to live with godly devotion in association with Christ Jesus will also be persecuted.+ 13 But wicked men and impostors will advance from bad to worse, misleading and being misled.+

14 You, however, continue in the things that you learned and were persuaded to believe,+ knowing from whom you learned them 15 and that from infancy+ you have known the holy writings,+ which are able to make you wise for salvation through faith in Christ Jesus.+ 16 All Scripture is inspired of God+ and beneficial for teaching,+ for reproving, for setting things straight,+ for disciplining in righteousness,+ 17 so that the man of God may be fully competent, completely equipped for every good work.

4 I solemnly charge you before God and Christ Jesus, who is to judge+ the living and the dead,+ and by his manifestation+ and his Kingdom:+ 2 Preach the word;+ be at it urgently in favorable times and difficult times; reprove,+ reprimand, exhort, with all patience and art of teaching.+ 3 For there will be a period of time when they will not put up with the wholesome teaching,+ but according to their own desires, they will surround themselves with teachers to have their ears tickled.+ 4 They will turn away from listening to the truth and give attention to false stories.+ 5 You, though, keep your senses in all things,+ endure hardship,+ do the work of an evangelizer, fully accomplish your ministry.+

6 For I am already being poured out like a drink offering,+ and the time for my releasing+ is imminent. 7 I have fought the fine fight,+ I have run the race to the finish,+ I have observed the faith.* 8 From this time on, there is reserved for me the crown of righteousness,+ which the Lord, the righteous judge,+ will give me as a reward in that day,+ yet not to me only, but also to all those who have loved his manifestation.

9 Do your utmost to come to me shortly. 10 For Deʹmas+ has forsaken me because he loved the present system of things, and he has gone to Thes·sa·lo·niʹca, Cresʹcens to Ga·laʹti·a, Titus to Dal·maʹtia. 11 Only Luke is with me. Bring Mark along with you, for he is helpful to me in the ministry.+ 12 But I have sent Tychʹi·cus+ off to Ephʹe·sus. 13 When you come, bring the cloak I left at Troʹas with Carpus, and the scrolls, especially the parchments.

14 Alexander the coppersmith did me a great deal of harm. Jehovah will repay him according to his deeds.+ 15 You too should be on guard against him, for he opposed our message to an excessive degree.

16 In my first defense no one came to my side, but they all forsook me—may they not be held accountable. 17 But the Lord stood near me and infused power into me,+ so that through me the preaching might be fully accomplished and all the nations might hear it;+ and I was rescued from the lion’s mouth.+ 18 The Lord will rescue me from every wicked work and will save me for his heavenly Kingdom.+ To him be the glory forever and ever. Amen.

19 Give my greetings to Prisʹca and Aqʹui·la+ and the household of On·e·siphʹo·rus.+

20 E·rasʹtus+ stayed in Corinth, but I left Trophʹi·mus+ sick at Mi·leʹtus. 21 Do your utmost to arrive before winter.

Eu·buʹlus sends you his greetings, and so do Puʹdens and Liʹnus and Clauʹdi·a and all the brothers.

22 The Lord be with the spirit you show. His undeserved kindness be with you.

Title

The Second to Timothy: Titles such as this were apparently not part of the original text. Ancient manuscripts show that they were added later, doubtless to make it easier to identify the Bible books. For example, the well-known manuscript Codex Sinaiticus of the fourth century C.E. contains the title “To Timothy” at the end of the letter. Other early manuscripts contain the title “Second to Timothy.”

1:1

an apostle: See study note on Ro 1:1.

1:2

a beloved child: Paul and Timothy had developed an especially warm and close bond. In fact, Paul had become a spiritual father to Timothy. (1Co 4:17; Php 2:22) In his first letter to Timothy, Paul addressed him as “a genuine child” and “my child.” (1Ti 1:2, 18) When Paul wrote his second letter to Timothy, the two had served together for at least 14 years. Now Paul sensed that his death was imminent, so he may have regarded this letter as his final written message to Timothy. (2Ti 4:6-8) Warmly reassuring the young man of his affection, Paul calls Timothy “a beloved child.”​—See study notes on 1Ti 1:2, 18.

May you have undeserved kindness, mercy, and peace: See study note on Ro 1:7.

1:3

I am grateful to God: Paul included expressions of gratitude, or thanks, in the opening passages of many of his letters. (Ro 1:8; 1Co 1:4; Eph 1:15, 16; Php 1:3-5; Col 1:3, 4; 1Th 1:2, 3; 2Th 1:3; Phm 4) Now imprisoned in Rome, Paul realizes that he is about to die. (2Ti 4:6-8) He has faced severe opposition and has been abandoned by some of his friends. (2Ti 4:10-12, 14-17) Even so, he opens this letter, not with grief, but with gratitude. Later in this verse, he reveals one cause for thanks​—his friend Timothy, whom Paul includes in his prayers “night and day.” Paul is particularly grateful for the young man’s outstanding faith and calls it “unhypocritical.”​—2Ti 1:5.

God, to whom I am rendering sacred service: Or “God, whom I am serving (worshipping).” Paul here acknowledges that he has the privilege of worshipping God, as did his faithful Jewish forefathers, men who figured prominently in the Hebrew Scriptures. The expression “rendering sacred service” can refer to worshipping God, both under the Jewish system of things and in the Christian congregation. For example, in rendering Moses’ command to the people to serve Jehovah (De 6:13), the Septuagint uses the same Greek verb that Paul uses here. At Mt 4:10, Jesus quotes from this passage in Deuteronomy when telling the Devil: “It is to [Jehovah] alone you must render sacred service.” (See study note on Mt 4:10; see also Ex 3:12; De 10:12, 20; Jos 22:5; LXX) In his letter to the Romans, Paul shows that an important feature of sacred service is that of preaching the good news about God’s Son.​—See study note on Ro 1:9.

with a clean conscience: Paul is in prison, chained as a criminal (2Ti 1:16), but he expresses confidence that he has served Jehovah God faithfully and with a pure, unselfish motive. (See study note on 2Ti 1:12.) He earlier wrote to his fellow believers in Corinth: “We have wronged no one, we have corrupted no one, we have taken advantage of no one.”​—2Co 7:2; see study notes on Ro 2:15; 1Ti 1:5.

1:4

As I remember your tears: Paul mentions Timothy’s tears​—as well as his own​—without a trace of shame. (2Co 2:4; Php 3:18) Paul may have seen Timothy weep during the time they worked together to help fellow believers who were burdened by problems or stricken by tragedy. Timothy may have wept over Paul’s sufferings. (Ro 12:15; 2Ti 3:10, 11) Paul may also have seen Timothy weep when the two of them last parted. (Compare Ac 20:37, 38.) Such tears were a sign that Timothy was a warmhearted, compassionate, and empathetic man.

1:5

unhypocritical faith: See study note on 1Ti 1:5.

your grandmother Lois: Timothy’s grandmother Lois was most likely the mother of Eunice, and apparently the family lived in the city of Lystra. (Ac 16:1-3) The Greek word mamʹme used here was a child’s word of endearment for his grandmother, in contrast with the more formal word teʹthe. Paul’s word choice may indicate that Timothy and his grandmother had a close, affectionate relationship. Lois probably supported Eunice in teaching Timothy from the Hebrew Scriptures.​—See study note on 2Ti 3:15.

your mother Eunice: Eunice and Lois likely converted to Christianity during Paul’s first stay in Lystra, about 47-48 C.E. (Ac 14:6) Paul here credits both of them with having “unhypocritical faith.” No doubt Eunice had to exercise such faith when Timothy left home to join Paul in his missionary travels; she was aware of Paul’s previous visit to their city when he was stoned and left for dead. (Ac 14:19) The example set by Eunice and Lois, as well as their diligent teaching, surely contributed to Timothy’s own “unhypocritical faith” and outstanding spiritual progress. (Ac 16:2; Php 2:19-22; 1Ti 4:14) Their example was all the more remarkable because Timothy’s Greek father apparently did not share his wife’s faith.​—See study notes on Ac 16:1, 3.

1:6

stir up like a fire: With this word picture, Paul urges Timothy to keep using his gift energetically. The form of the Greek verb rendered “stir up like a fire” implies continuous action; one scholar suggests that it means “to keep the fire burning at full flame.” In ancient times, it was common for people to keep smoldering embers on hand so that fire was always readily available. Paul does not here imply that Timothy’s spiritual “gift of God” is like an extinguished fire that needs to be started anew. Rather, it is like a fire of burning hot coals that needs only to be stirred up to burn more intensely.

the gift of God: As he did in his preceding letter, Paul writes of a gift that Timothy received in the past. (See study note on 1Ti 4:14.) There are some differences between the two accounts, however. Paul here mentions that he was the one laying his hands on Timothy. He does not mention the body of elders; nor does Paul refer to a prophecy, as he did in the earlier letter. Thus, it is not known whether he refers to the same occasion or to another one. In any case, the gift that Paul here mentions seems to involve a gift of holy spirit​—the imparting to Timothy of some special ability that helped him to fulfill his assignment.

the laying of my hands on you: See study note on Ac 6:6.

1:7

God did not give us a spirit of: In this context, the Greek word for “spirit” (pneuʹma) can refer to God’s holy spirit or to a person’s dominant mental attitude. (See Glossary, “Spirit.”) Paul may, in fact, have had both meanings in mind. The overall idea could be expressed as follows: “The holy spirit that God gives us does not produce in us a spirit of cowardice but one of power and of love and of soundness of mind.”

cowardice: The Greek word rendered “cowardice” refers to an unhealthy fear, a moral weakness. Such fear could rob a Christian of all courage and could drive him to abandon true worship.

one of power: By using this expression, Paul assures Timothy that Christians do not have to rely on personal bravery or courage in order to overcome fear. Rather, God would impart the power they needed to accomplish their ministry and to rise above any frightening problems or challenges.​—2Co 4:7-10; 12:9, 10; Php 4:13.

one . . . of love: Strong love for Jehovah is the antidote to fear. (1Jo 4:18) Love moves Christ’s followers to put the needs of others ahead of their own. It even makes them willing to risk their life for the sake of others.​—See study notes on Joh 13:34; Ro 16:4.

one . . . of soundness of mind: Several times Paul mentions the quality of being sound in mind. (Ro 12:3; 1Ti 2:9, 15; 3:2 and study note) Here Paul suggests that it helps Christians to keep their balance even when they face dangers that might otherwise cause them to panic. Soundness of mind also helps a Christian to remember that nothing matters more than his relationship with Jehovah. All three of these qualities​—power, love, and soundness of mind​—come not from within but from God. Paul thus assures Timothy that he is well-equipped to put his gift to use and to take his part in suffering adversity.​—2Ti 1:6, 8.

1:8

do not become ashamed: The Greek word rendered “become ashamed” may suggest that out of fear of humiliation, a person lacks the courage to stand up for something. In both Greek and Roman culture, it was common to be overly concerned about shame, honor, and the opinions of others. Paul had not let those worldly values unduly influence him; he steadfastly refused to become ashamed of worshipping Jehovah. (See 2Ti 1:12 and study note.) Here Paul does not imply that Timothy is currently ashamed; rather, he urges the younger man never to feel ashamed.​—Compare Mr 8:38.

the witness about our Lord: This expression included telling others about the death of Jesus on a torture stake, an execution designed to be humiliating and shameful. (See study note on 1Co 1:23.) Yet, Paul was “not ashamed of the good news” about the Christ, including Jesus’ humiliating death.​—Ro 1:16.

of me, a prisoner for his sake: For some, Paul’s imprisonment was apparently a source of shame. It was widely seen as shameful for a man to be bound, punished, or imprisoned by the authorities. Yet, Paul wanted Timothy and other Christians to find encouragement, not shame, in the apostle’s faithful endurance under trial. (Php 1:14) Paul knew that they too would face such trials.​—2Ti 3:12.

a prisoner for his sake: Lit., “his prisoner.” Paul considers himself a prisoner for the sake of the Lord Jesus Christ, that is, a captive because of being a follower of Christ and proclaiming the good news. The apostle had used similar expressions in some of his letters written during his first imprisonment in Rome. (Eph 3:1 and study note; 4:1; Phm 1, 9) This second letter to Timothy was written during Paul’s final imprisonment in Rome, probably about 65 C.E.​—2Ti 4:6-8.

1:9

This was given to us in connection with Christ Jesus: Paul refers to a particular “undeserved kindness” that Jehovah had given, or shown, to some humans​—the holy calling to reign in heaven with Christ. For that purpose, Jehovah had determined in advance that he would adopt as sons a group of Jesus’ followers. The basis for this undeserved kindness was the ransom sacrifice of Christ Jesus.​—Ro 8:15-17; 2Ti 2:10; see study note on Eph 1:5.

before times long ago: Jehovah’s purpose to take a group of Jesus’ followers to reign with His Son in the heavenly Kingdom was connected to the prophecy at Ge 3:15. (Ga 3:16, 29) Jehovah declared that purpose shortly after Adam sinned, thousands of years before Paul wrote to Timothy. That is why Paul can say that the undeserved kindness was given “before times long ago.” Some translations render this expression “from all eternity,” giving the impression that the events Paul discusses were predetermined from eternity. However, regarding the Greek expression for “long ago” in this context, one lexicon says that it is “relating to a period of time extending far into the past.” (Compare Ro 16:25; compare study note on Ro 8:28.) God foretells long in advance how events will unfold, and his purposes are certain of accomplishment.​—Isa 46:10; Eph 1:4.

1:10

the manifestation of our Savior, Christ Jesus: Here Paul explains that God’s “undeserved kindness,” mentioned in verse 9, was “made clearly evident” by means of “the manifestation of . . . Christ Jesus.” In this context, Jehovah brought about this manifestation by sending his Son to the earth to live as a man. This manifestation is also mentioned at Joh 1:14, which says that “the Word became flesh and resided among” humans. Similarly, 1Ti 3:16 (see study note) refers to Jesus’ being “made manifest in flesh.” That expression applies to his earthly life and ministry, apparently from the time of his baptism in the Jordan River. Throughout his ministry, Jesus clearly taught humans how they could be saved from their sins and gain everlasting life.​—Mt 1:21; Lu 2:11; 3:6.

Christ Jesus . . . has shed light on life and incorruption: The Hebrew Scriptures mention the resurrection of the dead and the hope of living forever. (Job 14:14, 15; Ps 37:29; Isa 26:19; Da 12:2, 13) Yet, those inspired writings left many things to be revealed and clarified. Jesus is called “the true light that gives light.” (Joh 1:9) It is only natural that he was the one who “shed light” on this hope. He called himself “the life,” and he promised that whoever exercised faith in his word would have “everlasting life.” (Joh 5:24; 6:40; 14:6) Jesus also “shed light on life” by explaining that he would give his life as a ransom to abolish, or destroy, death. (Mt 20:28; Joh 3:16; 5:28, 29; 11:25, 26) Additionally, Jesus revealed that some humans would enjoy heavenly life and reign together with him. (Lu 12:32; Joh 14:2, 3) And when they receive this heavenly reward, they are “raised up in incorruption.”​—1Co 15:42 and study note; 1Pe 1:3, 4.

1:11

I was appointed a preacher: See study note on 1Ti 2:7.

an apostle: See study note on 1Ti 2:7.

a teacher: See study note on 1Ti 2:7.

1:12

I am not ashamed: Paul recognizes that fulfilling his appointment as a preacher, an apostle, and a teacher has led to his present suffering. (2Ti 1:11) The persecutors’ goal may have been to fill him with shame and fear in order to silence him. But like Jesus, who “endured a torture stake, despising shame,” Paul saw no shame in being persecuted and imprisoned for doing Jehovah’s will. (Heb 12:2) He wanted Timothy and other Christians to feel the same way.​—See study note on 2Ti 1:8; see also study note on Mt 16:24.

For I know the One whom I have believed: Paul here states the primary reason why he does not feel ashamed. He has come to know Jehovah God and has developed a close relationship with him. (See study note on Ga 4:9.) Paul saw any assignment from his loving Father as an honor.

what I have laid up in trust with him: Lit., “my deposit.” Paul likely meant that he had entrusted God with his life. Paul was about to die, but he was confident that Jehovah would remember his faithful life course until “that day” when He would resurrect him. (Ro 8:38, 39) The Greek expression for “deposit; trust” is a legal term for something entrusted to someone for safekeeping. (A related verb is used at Ac 14:23 and 20:32 regarding people who have been ‘entrusted to Jehovah God.’) Some Bible translations render 2Ti 1:12 as if this “trust” were something that Paul was commanded to guard. (Compare 1Ti 6:20 and 2Ti 1:14, where Paul urged Timothy to “guard” what had been entrusted to him.) However, the context indicates that the “trust” mentioned here was something that God was guarding.

1:13

the standard: The Greek word for “standard” could also be rendered “outline.” It could refer to an outline sketch that an artist might use to guide him in producing a finished painting. “The standard of wholesome words” provides clear direction so that a Christian can understand what Jehovah God requires of him and can recognize the principles behind Christian teachings. Timothy could compare any new idea with “the standard” and thus avoid being led astray by false teachers.​—Ga 1:7; 2Ti 2:16-18.

wholesome words: The Greek expression for “wholesome words” is rendered “wholesome instruction” at 1Ti 6:3. There Paul explained that this instruction “is from our Lord Jesus Christ.” Thus, the phrase refers to true Christian teachings. (See study note on 1Ti 6:3.) What Jesus taught and did is in harmony with all other teachings found in the Bible, and that is why the expression “wholesome [or “healthful; beneficial”] words” can by extension refer to all Bible teachings.

1:14

Guard this fine trust: The trust that Paul refers to includes what he mentioned in the preceding verse, the “wholesome words,” or the truth imparted through the Scriptures. In his first letter to Timothy, Paul similarly urged him: “Guard what has been entrusted to you.” (1Ti 6:20 and study note) Paul encouraged Timothy to guard this trust by preaching the true Christian message accurately both inside and outside the congregation, thus keeping it safe from corruption by false teachers and apostates. (2Ti 4:2, 5) Timothy would do so by relying on Jehovah’s holy spirit and His Word.​—2Ti 3:14-17.

the holy spirit, which is dwelling in us: God’s holy spirit dwelled in Paul and Timothy​—and in all spirit-anointed Christians​—in the sense that it operated in them in a special way. (Ro 8:11; Eph 3:20) The spirit would help them to guard their “fine trust,” the Christian teachings and the ministry entrusted to them. In a broader sense, holy spirit helps all Christians to fulfill their ministry and produces in them “the fruitage of the spirit.”​—Ga 5:22, 23; Ac 1:8.

1:15

the province of Asia: See Glossary, “Asia.”

1:16

May the Lord grant mercy: Paul here prays that Jehovah grant mercy to “the household of Onesiphorus.” While visiting Rome, Onesiphorus put forth great effort to find Paul in prison, showing him abundant kindness and mercy. (2Ti 1:17; see study note on he did not become ashamed of my prison chains in this verse.) So Paul’s prayer was in line with Jesus’ words in the Sermon on the Mount: “Happy are the merciful, since they will be shown mercy.” (Mt 5:7 and study note) In the Hebrew Scriptures as well as in the Christian Greek Scriptures, Jehovah is described as a God who is “merciful” and “rich in mercy.”​—Ex 34:6; Eph 2:4; compare 2Ti 1:18.

Onesiphorus: This faithful Christian was outstanding in the way he loyally and selflessly supported Paul, who praises him for “all the services” he rendered earlier in Ephesus. It seems likely that Timothy knew him. The phrase “when he [Onesiphorus] was in Rome” implies that Onesiphorus had traveled there, but the account does not say whether he did so in order to see Paul or for another reason. (2Ti 1:17, 18) Paul here asks for God’s blessing on the household of Onesiphorus; later, as the apostle closes this letter, he sends them his greetings.​—2Ti 4:19.

he did not become ashamed of my prison chains: Onesiphorus stood in stark contrast with the two men Paul mentioned in the preceding verse. They, along with others in the province of Asia, had abandoned Paul in his hour of need. (2Ti 1:15, 17, 18) It is possible that those who visited Paul during his second and final imprisonment risked being imprisoned or even being put to death. In any case, Onesiphorus refused to give in to fear or shame. Instead, he often refreshed Paul, visiting again and again to bring what help and comfort he could. The expression “prison chains” can refer to Paul’s imprisonment in a general sense. However, it is likely that Paul was literally bound in chains, a situation that made Onesiphorus’ services even more welcome.

1:17

he diligently looked for me: During Paul’s second imprisonment, Onesiphorus put great effort into finding Paul in Rome. The city had some one million inhabitants, and there were no street names or house numbers. Onesiphorus finally found the place where Paul was detained and waiting for trial. It was surely a great comfort to Paul to receive such help.

1:18

May the Lord grant him to find mercy from Jehovah: Apparently, “the Lord” both in verse 16 and in verse 18 refers to Jehovah God. (2Ti 1:16 and study note) Here in verse 18, Paul’s wording is somewhat unusual. He says that the Lord (Jehovah) is doing something (granting mercy) from himself (from Jehovah). However, similar repetition can also be found in the Hebrew Scriptures, and the Greek Septuagint follows a similar pattern. For example, at Ge 19:24, the Hebrew text literally reads: “Jehovah made it rain sulfur and fire from Jehovah,” simply meaning that Jehovah brought sulfur and fire from himself. (See also Ho 1:6, 7; Zec 10:12.) The repetition found here at 2Ti 1:18 may emphasize that Jehovah allows a person to find mercy and also provides that mercy.​—For the use of the divine name here, see App. C3 introduction; 2Ti 1:18.

you well know: Or possibly, “you know better than I do.” Paul notes that Timothy was well-aware of the many services Onesiphorus had rendered in Ephesus. The original-language expression may even indicate that Timothy knew more about Onesiphorus’ good deeds in Ephesus than Paul did.

2:1

my child: Paul uses this expression as a term of endearment.​—See study note on 2Ti 1:2.

keep on acquiring power: Paul encourages Timothy to tap into the unfailing Source of power, Jehovah God. The apostle uses the Greek verb en·dy·na·moʹo, related to the noun dyʹna·mis (power; strength), which is used at 2Ti 1:8 in the expression “the power of God.” One reference work notes that the verb form Paul uses here “indicates Timothy’s need for continual dependence on God, i.e., ‘keep on being strengthened.’” Paul used the same verb at Eph 6:10, where he encouraged the Ephesian Christians to “go on acquiring power in the Lord [Jehovah God] and in the mightiness of his strength.”

in the undeserved kindness that is in Christ Jesus: By using this expression, Paul shows Timothy that “acquiring power” is possible only by means of “undeserved kindness.” (See Glossary, “Undeserved kindness.”) Jehovah generously showed Jesus special kindness or favor, so it could be said that Jesus “was full of divine favor.” (Joh 1:14 and study notes) Jesus, in turn, became a means of extending such kindness to any human who would show appreciation for it. Therefore, the inspired Scriptures mention not only the undeserved kindness of God but also “the undeserved kindness of our Lord Jesus Christ.”​—1Th 5:28; 2Th 3:18.

2:2

these things entrust to faithful men: Paul wants Timothy to pass on, or entrust, to other responsible men the precious truths that Timothy has learned. The word rendered “entrust” suggests that he is to do so with care. (See study note on 1Ti 6:20.) Paul’s direction harmonizes with Jesus’ command that all disciples must teach others. (Mt 28:19, 20) Paul outlines the following progression: Jesus taught Paul who, in turn, taught Timothy who then entrusted those teachings to faithful men who taught still others.

adequately qualified to teach: The Greek word rendered “adequately qualified” can mean “competent” or “sufficient” to carry out a task. In writing to the Corinthians, Paul used the same word to explain that God makes Christians competent for the work he assigns them.​—See study note on 2Co 3:5.

2:3

a fine soldier of Christ Jesus: At 2Ti 2:3-6, Paul uses three illustrations to explain that Timothy​—like all Christians​—needs to be ready to endure hardships and suffering. In verse 3, Paul likens Christians to soldiers, as he does a number of times in his letters. (1Co 9:7; 2Co 10:3-5; Eph 6:10-17; Php 2:25; 1Th 5:8; 1Ti 1:18; Phm 2) A soldier obeys the commands of his superior and expects hardships. Likewise, Christians obey the commands of Christ Jesus and readily suffer adversity. Such adversity includes being hated and even persecuted by others. Paul thus reminds Timothy that “as a fine soldier of Christ Jesus,” he needs such qualities as determination, endurance, and self-discipline.

2:4

involves himself in the commercial businesses of life: No good soldier on active duty “involves himself” (lit., “gets entangled”) in secular or material pursuits. “The commercial businesses of life” (or possibly, “the everyday activities of life”) would distract him, taking his mind and energy away from his activities as a soldier. His life and the lives of others are at stake, so he must ever be ready to act on the orders of his commanding officer. Similarly, Timothy had to stay focused on the ministry, refusing to be sidetracked by other pursuits.​—Mt 6:24; 1Jo 2:15-17.

2:5

in the games: Paul here uses athletic games to illustrate the Christian way of life. Athletes had to compete according to the rules. Inscriptions listing game rules were posted where competitions took place. Bribery was forbidden, and the rules were strictly enforced by the judges. Athletes who broke one or more rules in training or in the contest itself were disqualified. Similarly, Christians must adhere to God’s standards and his requirements for life in order to receive divine approval. Timothy was to do his part “in suffering adversity” and not attempt to lessen his struggle by disregarding any of God’s requirements.​—2Ti 2:3; see study notes on 1Co 9:24, 25; 1Ti 4:7, 8; see also Media Gallery, “A Crown That Can Perish.”

2:6

The hardworking farmer: In this illustration, the Greek word rendered “hardworking” conveys the idea of “toiling; striving” and may suggest laboring to the point of exhaustion. A farmer had to work relentlessly​—sometimes under grueling conditions​—if he hoped to reap a good harvest. Timothy likewise had to be diligent and not self-sparing if he wanted to gain God’s approval.​—1Co 3:6, 7; Col 1:28, 29; compare study note on 1Ti 4:10.

2:7

Give constant thought to what I am saying: The Greek word for “give constant thought to” can also be rendered “use discernment.” (Mt 24:15; Mr 13:14) Paul has just used three illustrations (2Ti 2:3-6); now he admonishes Timothy to think deeply about them in order to apply them in his own life. (Compare study note on 1Ti 4:15.) Paul assures Timothy that the Lord Jehovah will give him the understanding, or discernment, he needs. It is possible that Paul is alluding to the similar fatherly assurance found at Pr 2:6.

2:8

David’s offspring: Or “a descendant of David.” Lit., “of David’s seed.”​—See App. A2.

2:9

the word of God is not bound: Paul has just mentioned that he is being treated “as a criminal.” He uses the same word that described the men​—or criminals​—who were executed next to Jesus. (Lu 23:32, 33, 39) Now, though, Paul highlights a vivid contrast. He may be bound and imprisoned, but no prison or chains can restrict the word of God. (2Ti 1:8, 16) According to one reference work, Paul is saying regarding the opponents of the good news: “They may stop the messenger, but they cannot stop the message.”

2:12

if we go on enduring: This expression echoes Jesus’ promise: “The one who has endured to the end will be saved.” (See study note on Mt 24:13.) Paul and his dear friend Timothy had the glorious hope of ruling with Christ. (Lu 22:28-30) Here Paul stresses that endurance is key to attaining such a hope. He never felt that his hope was guaranteed simply because he was a spirit-anointed Christian. (See study note on Php 3:14.) He knew of anointed Christians who had turned away from the faith. (Php 3:18) However, Paul was confident that he would prove faithful until death.​—2Ti 4:6-8.

2:13

he cannot deny himself: Jehovah cannot act in a way that is contrary to his nature, his qualities, and his standards. (Ex 34:6, 7; Mal 3:6; Tit 1:2; Jas 1:17) He cannot act against his purpose. Therefore, regardless of what course others take, Jehovah will always fulfill his word.​—Ro 3:3, 4 and study note.

2:14

instructing: Or “solemnly charging.” The Greek term Paul uses here can more literally be rendered “bearing thorough witness to.” (Ac 20:24; 28:23) Regarding this term, one reference work says: “It means ‘to testify, give a warning’ in the case of important matters and situations of extreme danger.”

God: Some authoritative Greek manuscripts read “God,” while others read “the Lord.” A few translations of the Christian Greek Scriptures into Hebrew and other languages use the divine name here.​—See App. C1.

not to fight about words: Paul admonishes the Christians in Ephesus to avoid a practice that some false teachers apparently promoted​—battling about words. The Greek term for “to fight about words” combines the noun “word” with the verb “to fight.” This expression is not found in ancient literature that predates Paul’s writings. In his first letter to Timothy, Paul used a related noun literally meaning “word battles.” (See study note on 1Ti 6:4.) The fights may have been about trivial differences in the meaning of words, but the effect could have been harmful and even disastrous.

because it harms those listening: The corresponding Greek phrase includes the word ka·ta·stro·pheʹ (meaning “destruction” or “ruin”) and could also be rendered “because it destroys (ruins) those listening.” Paul chooses strong language to warn against fighting about words, and he tells Timothy to instruct the Ephesian Christians “before God” not to engage in these pointless battles.​—See study note on 1Ti 5:21.

2:15

Do your utmost: Paul uses this expression to urge Timothy to “be zealous/eager, take pains, make every effort, be conscientious,” as the Greek word (spou·daʹzo) is defined in one lexicon. Then, having God’s approval, Timothy would be a good workman. He would have no cause for shame, even if others failed to appreciate his efforts or opposed him.

handling the word of the truth aright: Paul here uses a Greek verb that literally means “to cut straight.” Various suggestions have been made about what Paul was alluding to. For example, as a tentmaker, he might have had in mind cutting a precise, straight line through cloth. Or he may have been alluding to how the term is used at Pr 3:6 and 11:5 in the Septuagint, where the verb describes making one’s figurative path, or road, straight. The verb could also be used in other ways, such as to describe a farmer’s plowing a straight furrow in the soil. In any case, Paul was basically telling Timothy to hold to a straight course when teaching from God’s Word​—to handle it properly, explain it accurately, and avoid turning aside by engaging in debates about personal viewpoints, words, or other trivial matters.​—2Ti 2:14, 16.

2:16

empty speeches: See study note on 1Ti 6:20.

ungodliness: See study note on Ro 1:18.

2:17

gangrene: The Greek medical term gagʹgrai·na describes a disease that often spreads rapidly and that can be fatal if left untreated. Paul uses the term figuratively regarding apostate teachings and “empty speeches that violate what is holy.” (2Ti 2:16-18) He often mentions such spiritually unhealthy teachings in contrast with those that he calls “wholesome [or, “healthful”]” because they are based on the truth in God’s Word. (1Ti 1:10; 6:3; 2Ti 1:13; Tit 1:9; 2:1; see also study note on 1Ti 6:4.) By using the expression “will spread like gangrene,” Paul stresses that empty speeches and false teachings can quickly be transmitted from one person to another within the congregation and can cause spiritual death.​—1Co 12:12-27.

Hymenaeus and Philetus are among them: Paul mentions these two men as examples of apostates, whose teachings Timothy must reject. Hymenaeus and Philetus had deviated from the truth and were also damaging the faith of others by teaching falsehoods, claiming that the resurrection had already occurred. (See study note on 2Ti 2:18.) When Paul wrote his first inspired letter to Timothy, Hymenaeus had already rejected the faith. He had apparently been removed from the Christian congregation so that he would be “taught by discipline not to blaspheme.” (See study notes on 1Ti 1:20.) Yet, a year or more had passed, and he had still not changed his course.

2:18

saying that the resurrection has already occurred: Apparently, some of the false teachers in Ephesus, such as Hymenaeus and Philetus, were teaching that dedicated Christians had already been resurrected in a figurative way. Some false teachers may even have twisted Paul’s words to advance their own wrong views. Paul did teach that when a sinner got baptized, he died to his former way of life and was figuratively made alive. However, such a symbolic resurrection of a person did not replace the Scriptural hope of a literal resurrection of the dead. Those who taught that the resurrection had “already occurred”​—denying the hope of a future literal resurrection​—were apostates.​—Ro 6:2-4, 11; Eph 5:14; see study note on Eph 2:1.

subverting the faith: About ten years earlier, Paul was already combating false teachings that undermined the resurrection hope. (1Co 15:2 and study note, 12; compare Ac 17:32.) Those who denied that there was a future resurrection to perfect life, either in heaven or on earth, directly contradicted the inspired Scriptures. (Da 12:13; Lu 23:43; 1Co 15:16-20, 42-44) If Christians allowed their faith to be subverted by wrong views about the resurrection, they would lose their hope of receiving this promised future reward.​—Joh 5:28, 29.

2:19

the solid foundation of God: Paul does not specify what this “solid foundation” refers to, but in his other letters, he uses the term “foundation” to emphasize stability and trustworthiness. For example, he compares the role that Jesus plays in Jehovah’s purpose to a foundation. (1Co 3:11) At Eph 2:20, he speaks of “the foundation of the apostles and prophets.” And he describes the Christian congregation in similar terms. (See study note on 1Ti 3:15; see also Heb 6:1.) In the two preceding verses (2Ti 2:17, 18), Paul urges Timothy to resist apostate teachings. To reassure Timothy that Jehovah’s ways, activities, and qualities are always dependable and enduring, the apostle uses the expression “the solid foundation of God remains standing.”​—Ps 33:11; Mal 3:6; Jas 1:17.

having this seal: A seal could refer to the impression made by a seal or to an inscription indicating ownership or authenticity. (See Glossary, “Seal.”) It was not uncommon for a foundation or another part of a building to bear an inscription identifying its builder, its owner, or its purpose. (Compare study notes on 2Co 1:22; Eph 1:13.) The book of Revelation describes foundation stones that were inscribed with the names of the apostles. (Re 21:14) “This seal” that Paul here mentions features two important statements, as explained in the following study notes.

Jehovah: Paul here quotes Nu 16:5 (according to the Septuagint), where Moses told Korah and his supporters that Jehovah “knows those who are his.” The original Hebrew text uses the divine name, represented by four Hebrew consonants (transliterated YHWH), and the name Jehovah is therefore appropriately used in the main text of this translation.​—See App. C1 and C2.

“Jehovah knows those who belong to him”: Quoting Nu 16:5, Paul apparently uses the account about the rebellion of Korah, Dathan, and Abiram to assure Timothy that Jehovah is aware of those who rebel against Him. He can and will counteract their wickedness. Jehovah was not going to allow first-century apostates to thwart his purpose any more than he allowed Korah and his accomplices to do so centuries earlier. However, as Moses said, Jehovah recognizes those who are faithful to Him. He knows them intimately and expresses his approval of them.​—See study notes on Ga 4:9.

“Let everyone calling on the name of Jehovah renounce unrighteousness”: Paul’s wording suggests that this statement is a quote. Yet, no text in the Hebrew Scriptures exactly matches Paul’s words. Paul has just quoted from Numbers chapter 16, which contains the account of Korah’s rebellion. So it is possible that Paul refers to that same account and echoes Moses’ words found at Nu 16:26. Those loyal to Jehovah in Moses’ day had to take decisive action and separate themselves from unrighteous ones. Likewise, Paul was encouraging Timothy and other loyal Christians to renounce, or turn away from, all kinds of unrighteousness, including what Paul mentioned in the immediate context​—fights about words, “empty speeches,” apostate teachings, and “foolish and ignorant debates.”​—2Ti 2:14, 16, 18, 23.

calling on the name of Jehovah: This part of the statement may allude to the wording of Isa 26:13 according to the Septuagint. The original Hebrew text of that verse clearly refers to the divine name.​—See App. C3 introduction; 2Ti 2:19b.

2:20

in a large house there are utensils: Paul compares the Christian congregation to “a large house” and individuals in the congregation to “utensils,” or household containers. The Greek word for “utensils,” or “vessels,” is often used figuratively in the Scriptures to refer to people. (Ac 9:15; ftn.; Ro 9:22 and study note; 1Th 4:4 and study note; 1Pe 3:7) In the following verses (2Ti 2:21-26), Paul uses this illustration to encourage Timothy to avoid close association with any in the congregation who persistently disregard Jehovah’s principles.

2:21

an instrument: Or “a utensil; a vessel.”​—See study note on 2Ti 2:20.

2:22

flee . . . pursue: See study note on 1Ti 6:11.

youthful desires: When Timothy received this letter, he was already a grown man, possibly in his 30’s. (See study note on 1Ti 4:12.) Still, Paul here urges him to “flee from youthful desires,” or to cultivate self-discipline in combating desires that are common among young people. (Ec 11:9, 10) Such desires would include immoral sexual urges. (Pr 7:7-23; see study note on 1Co 6:18.) The phrase may also refer to such things as greed for money and power, a competitive spirit, and the pursuit of pleasure.​—Pr 21:17; Lu 12:15; Ga 5:26; 1Ti 6:10; 2Ti 3:4; Heb 13:5.

pursue righteousness: See study note on 1Ti 6:11.

those who call on the Lord: Paul encourages Timothy to associate with fellow believers, whom he here refers to as “those who call on the Lord.” (See study note on Ro 10:13.) These fellow Christians would prove to be good association because they had a clean heart. They were clean morally and spiritually, having pure motives and being completely devoted to Jehovah. (See study note on 1Ti 1:5.) They would help Timothy to flee from youthful desires and to pursue good qualities.

the Lord: As the context suggests, “the Lord” apparently refers to Jehovah God. (2Ti 2:19) Some translations of the Christian Greek Scriptures into Hebrew (referred to as J^{7, 8, 17, 22} in App. C4) use the divine name here.

2:23

reject foolish and ignorant debates: For the third time in this letter, Paul urges Timothy to help the Ephesian Christians to stop fighting over speculative and controversial subjects. (2Ti 2:14 and study note, 16) In his first letter to Timothy, Paul had addressed similar tendencies.​—See study notes on 1Ti 1:4; 6:20.

ignorant: To describe the debates that afflicted the congregation in Ephesus, Paul calls them “ignorant,” or more literally, “uneducated.” Paul may have used the word to suggest that those who engaged in such debates lacked the basic Christian instruction that even a child should have. Certainly, those involved in such debates were failing to apply Christ’s most basic teaching​—love.​—Joh 13:34, 35.

2:24

a slave: Generally, the Greek term rendered “a slave” refers to a person owned by another. (Tit 1:1; Jas 1:1; see study note on Ro 1:1.) Commenting on 2Ti 2:24, one reference work notes: “Although human slavery is a form of degradation, being the slave of God is a mark of great honor.”​—See study note on 1Th 1:9.

a slave of the Lord: The context suggests that “the Lord” refers to Jehovah God. (2Ti 2:19) In the Hebrew Scriptures, worshippers of Jehovah are also referred to as servants, or slaves, of Jehovah. (Jos 1:1; 24:29; Jg 2:8; 2Ki 10:10; 18:12) Paul is instructing Timothy and other overseers about how to handle difficult situations in the congregation. By using this expression, Paul reminds them that they have to submit to God’s instructions and that they have to answer to Him for how they treat fellow believers. The qualities Paul mentions complement the list of qualities required for overseers recorded at 1Ti 3:1-7 and Tit 1:5-9. In a broader sense, every Christian is “a slave of the Lord” and needs to display these qualities.

fight: Although the Greek word for “fight” was generally associated with armed or hand-to-hand combat (Ac 7:26), it can in some contexts refer to fighting verbally (Joh 6:52; Jas 4:1, 2). Here Paul shows that “a slave of the Lord” does not need to join in quarrels or foolish debates. (2Ti 2:14, 16, 23) Rather, he will be more effective if he imitates the mild and gentle manner of the Lord Jesus.​—Mt 11:29; 12:19.

gentle toward all: Paul encourages Timothy to be gentle, or kind, toward all, unlike the quarrelsome and divisive false teachers in Ephesus. (2Ti 2:23) The Greek expression can also be rendered “tactful toward all.” Paul himself had learned to be gentle. Before he became a Christian, Paul was so zealous for the traditions of Judaism that he was far from being gentle, tactful, or kind. He treated Christ’s followers violently and insolently. Yet, Jesus dealt gently with him. (Ac 8:3; 9:1-6; Ga 1:13, 14; 1Ti 1:13) Paul learned, too, that gentleness is not weakness; he never hesitated to speak firmly and frankly against wrongdoing. (1Co 15:34) He refrained from harshness, and he treated fellow believers with tactfulness and love. (1Th 2:8) Paul sought to be as gentle as “a nursing mother.” (See study note on 1Th 2:7.) He wanted Timothy to imitate him in being gentle “toward all,” including disruptive Christians inside the congregation and even opposers outside the congregation. Timothy was to promote, not fights and division, but unity and love.​—2Ti 2:23, 25.

qualified to teach: Paul earlier used the Greek word for “qualified to teach” in a list of requirements for Christian overseers. (See study note on 1Ti 3:2.) Timothy would need to be qualified, or skilled, not only when teaching but also when handling difficult challenges in the congregation. However, the phrase that Paul uses, “a slave of the Lord,” is not restricted to elders; all true Christians need to be skillful teachers.​—Compare Heb 5:12.

showing restraint when wronged: This phrase translates a compound Greek word that means “putting up with evil” without showing resentment. “A slave of the Lord” needs to endure mistreatment patiently, restraining himself from returning evil for evil. (Ro 12:17) Timothy needed this quality when he was wronged by fellow Christians. Paul later says that all Christians can expect to be persecuted. (2Ti 3:12) Logically, then, all would need this quality of “showing restraint when wronged.”​—See study note on Mt 5:39.

2:25

instructing with mildness: In this context, the word rendered “instructing” may also convey the idea of “correcting; giving guidance.” One reference work says that the word means to help a person develop the ability to make appropriate choices. “A slave of the Lord” must offer such instruction “with mildness,” that is, with a humble, meek spirit. He would thus be “gentle toward all.”​—2Ti 2:24 and study note; see also study note on Ga 5:23.

those not favorably disposed: Paul uses a Greek word that in this context refers to people who resist Christian teachings or who place themselves in opposition to them. Paul may have had in mind, among others, those in the congregation in Ephesus who had a negative attitude toward following Scriptural counsel or heeding admonition from brothers taking the lead.

God may give them repentance: When a Christian elder mildly corrects or instructs “those not favorably disposed,” the good result may be repentance, or “a change of mind.” (See Glossary, “Repentance.”) The credit for such a change in thinking and attitude goes, not to any human, but to Jehovah, who helps the wayward Christian make this vital change. Paul goes on to mention some of the beautiful results of such repentance​—it leads the sinner to a more accurate knowledge of the truth, it helps him come back to his proper senses, and it enables him to escape from Satan’s snares.​—2Ti 2:26.

2:26

escape from the snare of the Devil: Paul indicates that some in the congregation had fallen into “the snare of the Devil.” They had apparently become victims of the Devil by allowing him to deceive them into deviating from the truth. (2Ti 2:18, 23, 25) The expression “caught alive by [the Devil] to do his will” may imply that the Devil used lies to trap them unawares. Satan did not kill them, but he manipulated them into serving his purposes. Paul urged Timothy to instruct such ensnared ones “with mildness” so that they might “come to their senses” (lit., “sober up”; see study note on 1Co 15:34). Those who repented could free themselves from the Devil’s snare.

3:1

in the last days: Paul uses the future tense in this verse, saying that “in the last days critical times . . . will be here.” (See also 2Ti 3:2, 13.) So he was referring to a time still to come​—“the last days” of the system of things existing at the time of Jesus’ invisible presence. (See Glossary, “Last days.”) These “last days” would occur only after the foretold apostasy had come and “the man of lawlessness” had been revealed, as prophesied at 2Th 2:3-12. (See study notes on 2Th 2:3; 1Ti 4:1.) Paul goes on to list ungodly traits that would dominate human society at that time. (2Ti 3:1-5; see study note on 2Ti 3:5.) The great apostasy would contribute to the spread of those undesirable characteristics.

critical times hard to deal with: This expression renders two Greek terms that Paul uses to describe a time of crisis that he calls “the last days.” The Greek word kai·rosʹ often refers to a distinct or marked period of time and can also be rendered “appointed time.” (See study note on Ac 1:7.) Paul combines the term with the Greek word kha·le·posʹ, here rendered “hard to deal with.” Lexicons define this word as “difficult,” “dangerous,” or “stressful.” At Mt 8:28, the same word is used to describe two demon-possessed men as being unusually “fierce.” Paul warns that because of the bad characteristics of people (2Ti 3:2-5, 13), “the last days” would be, as various reference works put it, “times of stress” or “difficult to endure, difficult to get through, and difficult to deal with.”

3:2

For men will be: Or “For people will be.” The Greek word here rendered “men” often refers to humanity in general, both men and women. Paul goes on to list some 20 different traits that people would exhibit “in the last days,” a time far in the future from his day. (2Ti 3:1 and study note) However, Paul does not imply that people in his own time were free from such negative qualities. On the contrary, he urges Timothy to “turn away” from such people, so these traits posed a threat at that time as well. (See study note on 2Ti 3:5; compare Mr 7:21, 22.) Here, though, Paul foretells an era when humankind as a whole would be dominated by these wicked characteristics.

lovers of money: See study note on 1Ti 6:10.

boastful, haughty: A boastful person brags about​—and often exaggerates​—his abilities, qualities, and wealth. A haughty person thinks that he is better than others. Though these qualities are similar, “boastful” primarily refers to prideful speech, whereas “haughty” primarily refers to prideful thoughts and feelings.

blasphemers: Or “people who speak abusively.” Paul uses a Greek word (blaʹsphe·mos) that refers to those whose speech is “blasphemous, slanderous, defamatory, insulting.” During “the last days,” a great many people would direct such speech against both God and humans.​—2Ti 3:1.

disobedient to parents: Centuries before the Christian era, the Mosaic Law directed children to honor their parents. (Ex 20:12; Mt 15:4) Children in the Christian congregation were likewise taught to obey and honor their parents. (Eph 6:1, 2) Even ancient Greeks and Romans, who did not worship Jehovah, widely held that it was wrong and unnatural for children to rebel against their parents. (Ro 2:14, 15) In ancient Greece, if a man struck his parents, he would lose his civil rights; under Roman law, striking one’s father was as serious as murder. Yet, Paul here foretells a time of widespread disobedience to parents. That would be, as one reference work says, “the sign of a supremely decadent civilization.”

unthankful: Some may feel entitled to everything they have received from their parents, from other humans, even from God. (Lu 6:35) Such an attitude basically stems from selfishness.

disloyal: Or “lacking loyal love.” (See also 1Ti 1:9, ftn.) The Greek word here used can convey the idea of being disloyal to people and to God. The term is broad in meaning and can include the idea of being “unholy; irreverent.” The word may thus refer to having no respect for what is holy or, as one lexicon puts it, “regarding nothing as sacred.” A disloyal person does not care about being faithful or fulfilling his duties toward his fellow man and even toward God.

3:3

having no natural affection: See study note on Ro 1:31.

not open to any agreement: Paul here foretells a time when people in general would be characterized by an unwillingness to negotiate reasonable solutions to problems or to resolve conflicts. The Greek word could more literally be rendered “without treaty.” This term was often used of a failure to resolve conflicts between nations. It could also be used of a failure to resolve problems between individuals. Other translations render this word “irreconcilable,” “implacable,” or “uncooperative.” One reference work notes: “The word describes a certain harshness and hardness of mind which separates a man from his fellow men in unrelenting bitterness.”

slanderers: In the Bible, the Greek word for “slanderer” (di·aʹbo·los) is most often rendered “Devil” and is used as a title for Satan, the wicked slanderer of God. (See study note on Mt 4:1 and Glossary, “Devil.”) However, in a few cases, the term is used according to its basic meaning and is rendered “slanderer” or “slanderous.” (1Ti 3:11; Tit 2:3) Here in his description of “the last days” (2Ti 3:1), Paul uses it to refer to people who try to injure the reputation of others, both fellow humans and God, by false accusations or misrepresentations.​—See study note on Joh 6:70, where the term is used to describe Judas Iscariot.

without self-control: A person without self-control readily gives in to immoral inclinations, fits of anger, and other selfish tendencies. One reason that people in the last days would be without self-control is that they are “lovers of themselves” and “lovers of pleasures rather than lovers of God.” (2Ti 3:2, 4) Without love for God, they lack the primary motivation for restraining themselves when tempted to do what displeases him. They also lack God’s spirit, which helps Christians to develop and strengthen self-control. A Greek noun related to the expression rendered “without self-control” is translated “self-indulgence” at Mt 23:25.​—For an explanation of the expression “self-control,” see study note on Ga 5:23.

fierce: Paul uses a Greek word that literally means “untamed; wild.” The word can also be rendered “brutal; cruel; savage,” conveying the idea of “lacking human sympathy and feeling.” (Compare Mt 24:12.) In Paul’s day, this term was often used of both animals and humans with a ferocious disposition.

without love of goodness: This phrase translates a Greek word that occurs only here in the Christian Greek Scriptures. It is broad in meaning and may include the idea of hating goodness or good people. It may also refer to those who have no interest in anything that might work for the public good. Those who do not love goodness cannot love Jehovah, who is good in the supreme sense.​—See study note on Mr 10:18.

3:4

betrayers: The same Greek noun is used to describe Judas Iscariot at Lu 6:16, where it is rendered “traitor.”​—See also Ac 7:52.

headstrong: Paul uses a Greek word that literally means “falling forward.” It describes the way that people may willfully forge ahead in their course, ignoring the advice of others despite knowing that bad consequences are likely to result. The same Greek word may also be rendered “reckless.” According to one reference work, those who are headstrong or reckless “throw caution to the winds, no matter what disaster or punishment they may bring upon their fellow citizens.” Another reference work notes: “A man who is reckless stops at nothing to gain his ends.” The only other occurrence of this word in the Christian Greek Scriptures is at Ac 19:36, where the city recorder of Ephesus warned the angry crowds not to “act rashly.”

puffed up with pride: The Greek verb used here (ty·phoʹo·mai) is related to the word for “smoke.” It could be used of one who was enveloped in and even blinded by smoke. This term occurs three times in the Christian Greek Scriptures, always in a figurative sense and apparently describing one who is blinded by pride. (1Ti 3:6; 6:4; 2Ti 3:4) Some translations render it “conceited” or “swollen with self-importance.” One reference work says that the word describes people “who are full of themselves.” Jewish writer Josephus used the term to describe some Greek authors who looked down on the Jews and slandered them.

lovers of pleasures rather than lovers of God: Paul here says, not that people would love pleasures more than they love God, but that they would love pleasures instead of loving God. The Bible does not teach that all pleasures are wrong, but it does contain warnings about pursuing them rather than building a friendship with God.​—Compare Lu 12:19-21; 1Jo 2:15.

3:5

having an appearance of godliness: Paul says that “in the last days,” many would have “an appearance” of godliness, that is, a mere outward form or a semblance of godly devotion. (2Ti 3:1) Some Bible translations render this thought: “They will maintain the outward appearance of religion” or “They will look like they are religious.” Even though people may profess to worship God, their wicked conduct or their excessive love of themselves, money, or pleasures contradicts their claim.​—2Ti 3:2-4.

proving false to its power: True godliness has power to change the personality of people. (Eph 4:22-24; Col 3:10) Those who merely make an outward show of serving God actually deny, or disregard, that power. They do not allow true godly devotion to affect their lives. (Compare Jude 4.) They do not have a genuine Christian faith that is supported by works.​—Jas 2:18-26.

from these turn away: Paul has just foretold how bad the world situation would become “in the last days”; however, he also knows that even in his own day, there are people who to some extent display the traits he has listed. (See study notes on 2Ti 3:1, 2.) Paul here uses a strong verb that may suggest avoiding with horror. He thus emphasizes the need to avoid unnecessary association with those who exhibit the qualities he listed. Of course, Christians would treat even such people gently and with kindness but would not choose them as close friends.​—See study note on 2Ti 2:24.

3:6

men who slyly work their way into households: Such corrupt men were among those “having an appearance of godliness but proving false to its power.” (2Ti 3:5) The Greek verb rendered “slyly work their way into” conveys the idea of entering through devious means or pretense. It could also be rendered “slip into; infiltrate.” These sly men may have tried to entice “weak women” into immoral conduct.

weak women loaded down with sins: Paul here refers to certain women in the congregation who were weak spiritually; they did not hate what is bad. As a result, they were led by various desires, possibly in the sense that sinful desires weighed heavily on them. Wicked men could easily captivate such women or influence their thinking. Perhaps these men slyly suggested that these women could count on a merciful God to excuse sinful conduct.​—Jude 4.

3:7

always learning: The women whom Paul wrote about were learning to some extent, but they did not seek to progress to “an accurate knowledge of truth.” Christians with “accurate knowledge” have more than just facts. (See study note on Eph 4:13.) They progress to the point of thinking like Jehovah and conducting themselves in full harmony with his righteous principles.​—Eph 3:17-19; Col 1:9, 10; 2:6, 7.

3:8

Jannes and Jambres: These two men from the time of Moses are not named in the Hebrew Scriptures, but under inspiration, Paul includes their names. (2Ti 3:16) They were likely prominent men in the ancient Egyptian court of Pharaoh, and they may have taken the lead among the magic-practicing priests who opposed Moses. (Ex 7:11, 22; 8:7, 18, 19; 9:11) They are mentioned in traditional Jewish writings, some of which apparently date from the first century B.C.E. A few non-Jewish writers from the first and second centuries C.E. also mention one or both of these men by name. Paul here refers to them in order to reassure Timothy that the false teachers in Ephesus will ultimately fail.

3:9

they will make no further progress: Paul had warned the overseers in Ephesus of the arrival of false teachers. (Ac 20:29, 30) Those wicked men may seemingly have made progress in their efforts to corrupt and divide the congregation. Faithful Christians surely found any success of these men disturbing. But Paul reassures Timothy that such “progress” would be limited. He does so by comparing the false teachers to Jannes and Jambres, who opposed Moses and who may have taken the lead among the magic-practicing priests in Egypt. (See study note on 2Ti 3:8.) The Exodus account shows that even though those priests duplicated some of the miracles performed by Moses, their success did not last. Starting with the third plague, they proved unable to duplicate Jehovah’s miraculous acts or even to protect themselves from them.​—Ex 8:16-19; 9:10, 11.

their folly will be very plain to all: Paul assures Timothy that the false teachers in the congregation would be exposed for their folly, or foolishness. They would end up as did Jannes and Jambres, the two men whom Paul had just mentioned. In their case, everyone involved could clearly see that they were fools for opposing Jehovah.

3:10

But you have closely followed: Here Paul stresses the difference between false teachers and Timothy. Over the course of 14 years or so, Timothy has learned from Paul and has imitated him in a number of ways​—in his teaching, his course of life (or his conduct), his single-minded sense of purpose, his intense and unwavering faith, his lasting patience, his warm love, and his steadfast endurance. Paul is not boasting when he says that his example is worth imitating. Rather, he is writing under inspiration, simply confirming what is true. He has imitated Christ, so his own example is worth imitating.​—Compare 1Co 11:1; Php 3:17; Heb 13:7.

3:11

in Antioch, in Iconium, in Lystra: During Paul’s first missionary tour, he and Barnabas were thrown out of Antioch in Pisidia and were threatened with stoning in Iconium. In Lystra, Paul was actually stoned and left for dead. (Ac 13:14, 50; 14:1-5, 8, 19) Afterward, Paul was assisted by a group of disciples that possibly included Timothy, who was apparently from Lystra. (Ac 14:20; 16:1) Because Timothy had “closely followed” Paul’s faithful endurance, he certainly knew about “the persecutions and sufferings” that Paul endured in the three cities mentioned. (2Ti 3:10) Paul refers to those earlier events to encourage Timothy to endure any persecution he might face.​—2Ti 3:12.

the Lord rescued me from them all: Paul often acknowledged that he needed to be rescued, and he ascribed such rescues both to Jehovah God (2Co 1:8-10) and to Jesus Christ (1Th 1:10). So in this context, “the Lord” could refer either to Jehovah or to Jesus. Some consider Paul’s words to be an allusion to Ps 34:19.

3:12

those desiring to live with godly devotion: The Greek word rendered “desiring” may involve more than a passing wish; here the verb form implies an ongoing determination. Regarding the effect of being determined to live with genuine “godly devotion,” one reference work notes: “To be different from the world, to have a different set of standards and a different set of aims, is always a perilous thing.” (See study note on 1Ti 4:7.) As Paul here shows, such people of godly devotion would inevitably face the enmity of persecutors. (Ge 3:15; Re 12:9, 17) Christ faced such dangers and persecution. So did Paul and Timothy, and so must all true Christians.​—Joh 15:20; Ac 17:3; Php 3:10; 2Ti 2:3.

3:13

wicked men and impostors: “Wicked men” might include people who openly exhibit such traits as those listed at 2Ti 3:2-5. But “impostors” would more likely hide their wickedness under an appearance of righteousness. In the Christian Greek Scriptures, the Greek word rendered “impostors” occurs only here. The term was commonly used of sorcerers or conjurers. Because such men were viewed as frauds, the word came to refer to swindlers or impostors, as in this verse. Some impostors would be “misled,” perhaps even believing their own lies.

3:14

continue in the things that you learned: Timothy is to stand by the truth, unlike the “wicked men” previously mentioned. (2Ti 3:13) Timothy had been persuaded to believe. This phrase renders a Greek word that has the sense of being fully convinced. Timothy reasoned on what he had been taught by his mother, his grandmother, Paul, and others. He was convinced that what he had been taught was Scriptural, accurate, and trustworthy. He had every reason to continue in what he had accepted as truth.​—Ro 12:1, 2.

knowing from whom you learned them: Timothy had been instructed from the Hebrew Scriptures by his mother, Eunice, and by his grandmother Lois. (See study notes on 2Ti 1:5.) But on becoming a Christian, he learned much from Paul as well as from other fellow Christians.​—Ac 16:1, 2; 1Co 4:17; 2Ti 2:2; see study note on 2Ti 1:13.

3:15

from infancy you have known the holy writings: Timothy was very young when his mother, Eunice​—and probably also his grandmother Lois​—taught him “the holy writings” of the Jews, that is, the inspired Hebrew Scriptures. (2Ti 1:5; 3:14; see study note on Ro 1:2.) The Greek word breʹphos, here rendered “infancy,” may refer to very small children, newborn babies, or even unborn children. (Lu 1:41; 2:12; Ac 7:19; 1Pe 2:2; see study note on Lu 18:15.) Timothy received an early education in the Hebrew Scriptures, which laid a solid foundation for his growing faith. When Timothy was a young man, he and his mother and grandmother learned about the “salvation through faith in Christ Jesus,” and they became Christians. As Timothy grew older, he continued to make excellent progress.​—See study note on Ac 16:1; see also Php 2:19-22.

3:16

All Scripture: This expression, which is broad in meaning, certainly includes the entirety of the Hebrew Scriptures. (Lu 24:44 and study note) Timothy knew those “holy writings” well. (2Ti 3:15 and study note) Further, it seems that the first-century Christians viewed the part of the Christian Greek Scriptures that had been written up to that time as belonging to the inspired Scriptures. For example, when Peter wrote his second letter, about 64 C.E. (probably not long before Paul wrote this letter to Timothy), he mentioned some of Paul’s writings as part of “the Scriptures.” (2Pe 3:16; see also study notes on 1Co 12:10; 1Ti 5:18.) By saying that “all Scripture is inspired of God,” Paul reminds Timothy as well as all Christians to trust the wisdom of God’s inspired Word and to rely on it in all that they do.

inspired of God: This expression translates the compound Greek word the·oʹpneu·stos. It is composed of the words the·osʹ (god) and pneʹo (breathe; blow), thus literally meaning “God-breathed” or “breathed by God.” The Greek verb pneʹo is related to the word often rendered “spirit,” pneuʹma. (See Glossary, “Spirit.”) God caused his spirit, or active force, to operate on faithful men whom he used to record his written Word. Jesus confirmed this role of holy spirit when he quoted from the Psalms and said that David had written it “under inspiration [lit., “in spirit”].” (Mt 22:43, 44; Ps 110:1) The parallel passage at Mr 12:36 reads “by the holy spirit.” Similarly, Peter referred to men who “spoke from God as they were moved by holy spirit.” (2Pe 1:21) In the Hebrew Scriptures, King David conveyed the same idea when he said: “The spirit of Jehovah spoke through me.” (2Sa 23:2) It is worth noting that a 19th-century translation into Hebrew (referred to as J¹⁷ in App. C4) renders the first part of 2Ti 3:16: “All Scripture is written by means of God’s spirit.”​—See Glossary, “Canon (Bible canon).”

beneficial: Paul explains that the inspired Word of God is beneficial (or “helpful,” “useful”) in a number of areas. As an elder, Timothy had the responsibility of making skillful use of God’s Word for the benefit of others both inside and outside the congregation. (2Ti 2:15) In addition, all Christians needed to use God’s Word to adjust their own attitude and actions, bringing them into harmony with God’s will.

for teaching: That is, for giving instruction on true beliefs and right conduct.​—Tit 1:9.

for reproving: Christian overseers have the responsibility of reproving “those who practice sin.” (1Ti 5:20 and study note; Tit 1:13) They patiently use the Scriptures to convince such ones that they have strayed from godly principles and to readjust them accordingly. (Ga 6:1; 2Ti 4:2) Christians can also use the Scriptures for self-correction.

for setting things straight: Or “for correcting.” The Greek word involves restoring what is correct or improving what is faulty.

for disciplining in righteousness: God’s Word provides discipline, or training, that is in harmony with God’s standard of right and wrong.​—Heb 12:11; see Glossary, “Righteousness.”

3:17

the man of God: The Greek word here translated “man” (anʹthro·pos) can include both men and women. Although Paul is addressing Timothy, who was an overseer, Paul may have had in mind any Christian man or woman who is fully dedicated to Jehovah God. Thus, some translations use such wording as “the person who belongs to God” or “the person dedicated to God.” As the preceding verse indicates, “the man of God” needs to study the inspired Scriptures regularly and live according to them.​—See study note on 1Ti 6:11.

completely equipped: The Greek word rendered “completely equipped” literally means “having been fitted out.” For example, this word was used in ancient times of a boat that was fitted out, or fully furnished, with everything needed for a voyage. Similarly, through his Word, Jehovah provides Christians with the knowledge and wisdom that enable them to do all that is good; they are completely equipped for carrying out his work.

4:1

I solemnly charge you: With this expression, Paul seeks to impress on Timothy the seriousness of what the apostle is about to say. (See study note on 1Ti 5:21, where Paul uses the same expression.) Paul and Timothy had been doing much to strengthen the congregations and protect them from the influence of false teachers. Paul knows that his death is near (2Ti 4:6-8), so he wants Timothy to remain vigilant in carrying out the direction that follows (2Ti 4:2-5).

Christ Jesus, who is to judge the living and the dead: In the Hebrew Scriptures, Jehovah God is identified as “the Judge of all the earth.” (Ge 18:25) Similarly, in the Christian Greek Scriptures, Jehovah is called “the Judge of all.” (Heb 12:23) However, the Hebrew Scriptures prophesied that the Messiah would also serve as a judge. (Isa 11:3-5) In harmony with such prophecies, Jesus revealed that his Father had “entrusted all the judging to the Son.” (Joh 5:22, 27) Further, the Bible speaks of Jesus as “decreed by God to be judge of the living and the dead.”​—Ac 10:42; 17:31; 1Pe 4:5; see also study note on 2Co 5:10.

his manifestation: In this context, “manifestation” points to a future set time when Christ’s glorious position in heaven will be clearly recognizable. At that time, he will execute God’s judgments on mankind.​—Da 2:44; 7:13, 14; see also study note on 1Ti 6:14.

4:2

Preach the word: The context suggests that Paul here refers primarily to preaching in the congregation. (2Ti 4:3, 4) Timothy, as an overseer, was to preach the word of God effectively in order to strengthen the faith of his listeners and to help them resist apostate ideas. False teachers stirred up debates about words and relied on personal opinions and false stories. In contrast, overseers were to preach only “the word,” the inspired Word of God. (See study note on 2Ti 2:15; see also 2Ti 3:6-9, 14, 16.) In a broader sense, this counsel may also apply to preaching outside the congregation; Paul goes on to urge Timothy to “do the work of an evangelizer.”​—2Ti 4:5 and study note.

be at it urgently: Paul here uses a Greek verb that literally means “to stand upon,” but the verb is broad in meaning; it often means “to stand by or near, to be ready.” The term was sometimes used in a military setting to refer to a soldier or a guard at his post who was always ready for action. But the word could also refer to giving immediate attention to something. The idea of being zealous and persistent is included. Paul wants Timothy to stand at the ready for any opportunity to “preach the word.”​—See study note on Preach the word in this verse.

in favorable times and difficult times: Or “in season, out of season.” Paul urges Timothy to keep on defending the truths of God’s Word in all circumstances. He should do so during times of relative peace, but he must persist even when facing such obstacles as opposition from false teachers and their attempts to divide the congregation.

reprove: See study note on 1Ti 5:20.

reprimand: The Greek verb here rendered “reprimand” means “to rebuke, to warn strongly, or to instruct sternly.” It could refer to a warning intended to prevent a person from taking an action or to stop him from continuing to act in a certain way.​—Mt 16:20; Mr 8:33; Lu 17:3.

exhort: See study notes on Ro 12:8; 1Ti 4:13.

with all patience: Timothy had learned much about patience from Paul. (2Ti 3:10) As an overseer, Timothy would need to exercise great patience because some in the congregation had been influenced by false teachings. When reproving, reprimanding, and exhorting his fellow Christians, he would always need to show restraint, patiently appealing to their desire to do what was right. If he were to give in to annoyance or frustration, he might alienate or even stumble some.​—1Pe 5:2, 3; see study note on 1Th 5:14.

with all . . . art of teaching: The Greek word here rendered “art of teaching” can refer both to the manner of teaching and to the content of the teaching. (See study note on Mt 7:28, where the same word is rendered “way of teaching.”) In this context, the focus is on the manner of teaching, and that is why the word is rendered “art of teaching.” Because Paul uses the Greek word for “all” in this phrase, some translations use such expressions as “every kind of instruction,” “all your teaching skills,” or “careful instruction.” Commenting on this verse, one scholar stated that Timothy “must always show himself a sound and resourceful teacher of Christian truth.”​—1Ti 4:15, 16; see study notes on Mt 28:20; 1Ti 3:2.

4:3

wholesome: Or “healthful; beneficial.”​—See study note on 1Ti 6:3.

to have their ears tickled: Or “to tell them what they want to hear.” In this vivid metaphor, Paul uses a Greek verb that can mean “to tickle; to scratch” but also “to feel an itching.” It occurs only here in the Christian Greek Scriptures. The word picture apparently conveys the idea of people who feel a yearning​—which some translations liken to an itch​—to hear what satisfies their selfish desires rather than what would help them to stay healthy in the faith. So they select teachers who tickle their ears, so to speak, by telling them what they want to hear. Because of the foretold apostasy, there would be an abundance of such self-serving disciples and false teachers; so Timothy’s work is urgent.​—See study note on 1Ti 4:1.

4:4

false stories: See study note on 1Ti 1:4.

4:5

keep your senses: The Greek verb here used literally means “to be sober.” (1Pe 1:13; 5:8; see study note on 1Th 5:6.) In the Christian Greek Scriptures, the verb is used figuratively to convey the idea of being “well-balanced, self-controlled.” Paul would not be on the scene much longer. (2Ti 4:6-8) Timothy thus needed to continue doing his part as an overseer to build up the congregation and fortify it against the apostasy to come. (1Ti 3:15; 2Ti 4:3, 4) He had to remain balanced, vigilant, and watchful in all aspects of his ministry.

do the work of an evangelizer: Or “keep preaching the good news.” Jesus commissioned all Christians to do the work of evangelizing, or proclaiming the good news of salvation from God. (Mt 24:14; 28:19, 20; Ac 5:42; 8:4; Ro 10:9, 10) In the Christian Greek Scriptures, the terms for evangelizing usually refer to preaching to unbelievers. As a Christian overseer, Timothy had many teaching responsibilities within the congregation, as described at 2Ti 4:1, 2. However, he and all other overseers were also to share in preaching the good news outside the congregation.

an evangelizer: Or “a proclaimer of the good news.” (See study note on Mt 4:23.) The related Greek verb often rendered “to declare the good news” appears many times in the Christian Greek Scriptures. It frequently describes the way Jesus and all his followers proclaimed the good news of God’s Kingdom. (Lu 4:43 and study note; Ac 5:42 and study note; 8:4; 15:35) However, the specific term that Paul here uses appears only three times; in each case, the context shows that “evangelizer” may also be used in the special sense of “a missionary.” (See study notes on Ac 21:8; Eph 4:11.) As a missionary, Timothy had traveled with Paul to open up the preaching work in places where the good news had not yet reached, and the apostle had also given him other special assignments. (Ac 16:3, 4; 1Ti 1:3) Now Paul encourages him to continue to fulfill any such important assignment.

fully accomplish your ministry: In order to follow this direction, Timothy could look to Paul’s example. Paul highly valued the privilege of ministering to the spiritual needs of others, both inside and outside the congregation. (See study notes on Ro 11:13; 2Co 4:1; 1Ti 1:12.) In fact, all true Christians were entrusted with a ministry. (2Co 4:1) In what may have been his parting exhortation to Timothy, Paul here encourages him to devote himself completely to his ministry and to fulfill all aspects of it.

4:6

being poured out like a drink offering: According to the Mosaic Law, a drink offering was presented along with the burnt offering and the grain offering. (Le 23:18, 37; Nu 15:2, 5, 10; 28:7) One reference work states regarding drink offerings: “As with the burnt offering, all was expended and nothing was given to the priest; the entire libation was poured out.” When writing to the Philippians, Paul alluded to such an offering to show that he was happy to expend himself completely, both physically and emotionally, for his fellow Christians. (Php 2:17 and study note) He uses the same expression here, this time referring to his approaching death.

my releasing: Paul viewed his death as a faithful anointed servant of God as a “releasing,” since it would pave the way for his future resurrection to life in Christ’s “heavenly Kingdom.” (2Ti 4:18; see also study note on 2Ti 4:8.) Similarly, Paul earlier wrote to the Philippians: “I do desire the releasing and the being with Christ.” (Php 1:23 and study note) Timothy likely remembered the expression because he was with Paul in Rome when the apostle wrote that letter.​—Php 1:1; 2:19.

4:7

I have fought . . . , I have run . . . , I have observed: Using three different expressions, Paul emphatically repeats the same thought: He has faithfully completed his Christian course of life and ministry, accomplishing all that the Lord Jesus had called him to do. (Ac 20:24) Even though Paul’s life was about to end, his work would continue to bear fruit.

the fine fight: Paul compares his Christian life and ministry to a noble fight, or struggle. (See study notes on 1Co 9:25; 1Ti 6:12.) He faithfully served Jehovah in the face of many hardships. He covered long distances on land and sea during his missionary journeys. He endured all sorts of persecution, such as mob attacks, scourgings, and imprisonments. He also had to deal with opposition from “false brothers.” (2Co 11:23-28) Through it all, Jehovah and Jesus gave him the power he needed to remain faithful and to complete his ministry.​—Php 4:13; 2Ti 4:17.

I have run the race to the finish: Paul compares himself to a runner in a footrace to illustrate his Christian course of life. Now toward the end of his earthly life, he is confident that he has finished his figurative race. A number of times in his letters, Paul has used athletes in the Greek games as an illustration.​—Heb 12:1; see study notes on 1Co 9:24; Php 3:13.

4:8

From this time on, there is reserved for me: Paul understood that his heavenly reward was now reserved for him; it was set aside, or certain. Paul had earlier received the initial part of his sealing as an anointed son of God. (See study notes on 2Co 1:22.) However, anointed Christians receive their final sealing only when they faithfully endure “to the end.” (Mt 10:22; 2Ti 2:12; Jas 1:12; Re 2:10; 7:1-4; 17:14) Now with death so close, Paul knew that he had fully demonstrated his loyalty. By means of holy spirit, Jehovah made Paul aware that his final sealing was assured, complete. For the remainder of his earthly life, his heavenly hope was guaranteed.

the crown of righteousness: Paul used the Greek word rendered “crown” elsewhere. For instance, at 1Co 9:25, 26, he used it to refer to the literal crown, or wreath, that was awarded to victorious athletes. In that same passage, he wrote that he hoped to receive a far better reward​—“a crown . . . that does not perish.” Paul here refers to that same reward as “the crown of righteousness.” When anointed Christians keep living by righteous standards until death, the Lord Jesus Christ, referred to here as “the righteous judge,” is delighted to grant them this crown​—the reward of immortal life in heaven.

in that day: Paul here refers, not to the day of his death, but to the much later time when Christ is ruling as King of God’s Kingdom. Paul and all other anointed ones in the grave would be raised to immortal life in heaven.​—1Th 4:14-16; 2Ti 1:12.

all those who have loved his manifestation: During his presence in royal power, Christ would turn his attention to spirit-anointed Christians who had been sleeping in death. (1Th 4:15, 16) He would reward them by resurrecting them to immortal life in heaven, fulfilling his promise to receive them home to himself. (Joh 14:3; Re 14:13; see study note on the crown of righteousness in this verse.) In this way, Christ would be powerfully manifested to them. Seeing their beloved Master in his heavenly glory is an event they “have loved,” or have longed for. Faithful Christians who hope to live on earth under the rule of God’s heavenly Kingdom are also eagerly looking forward to Christ’s manifestation when all will clearly recognize Jesus in his glorious and powerful position in heaven.​—Da 2:44; see also study note on 1Ti 6:14.

4:10

Demas has forsaken me: The Greek word rendered “forsaken” can refer to deserting a person who faces danger. Demas had been one of Paul’s close companions. In letters that Paul wrote during his first imprisonment in Rome, he indicated that Demas was with him. (Phm 24; see study note on Col 4:14.) However, this time Paul’s situation was worse. A number of fellow Christians had already turned away from him. (2Ti 1:15) Paul does not imply that Demas became an opposer or apostate. Still, Demas lost out on the remarkable privilege of comforting this faithful apostle in his hour of need.

he loved the present system of things: Or “he loved the present age.” (See Glossary, “System(s) of things.”) Perhaps Demas’ love for material things and worldly pleasures became stronger than his love for spiritual things. Or his fear of persecution and martyrdom may have caused him to seek a safer place. One reference work suggests that here “the present system of things” refers to “life in this world free from the danger and sacrifice of attending on the apostle.” It may be that Demas went to Thessalonica because it was his hometown. Any of these factors may help explain why he allowed his love for “the present system of things” to outweigh his love for his special privilege of serving at Paul’s side.

Dalmatia: An area on the Balkan Peninsula, E of the Adriatic Sea. The name was used to describe the southern part of the Roman province of Illyricum. However, when Paul wrote this letter, Dalmatia was a separate province. (See App. B13.) Paul may have passed through Dalmatia, since he had preached “as far as Illyricum.” (Ro 15:19 and study note) He asked Titus to come from Crete to Nicopolis, likely the Nicopolis on the northwestern coast of modern-day Greece. (Tit 3:12) Thus, it seems possible that Titus was with Paul in Nicopolis and then moved to a new assignment in Dalmatia. There Titus may have served as a missionary and helped to keep the congregations organized, much as he had done in Crete.​—Tit 1:5.

4:11

Only Luke is with me: It seems that Luke was the only one of the apostle’s fellow travelers who was able to remain in close contact with Paul during his final imprisonment. (Col 4:14; see “Introduction to Acts.”) But they apparently had some support. At 2Ti 4:21, the apostle mentions at least four others who sent greetings to Timothy and to the Ephesians. They may have been Christians from the local congregation who were able to visit Paul.

Bring Mark along with you: Paul refers to John Mark, one of Jesus’ disciples and the writer of the Gospel of Mark. (See study notes on Ac 12:12.) Mark accompanied Paul and Barnabas on Paul’s first missionary tour but left them and returned to Jerusalem. (Ac 12:25; 13:5, 13) For this reason, Paul refused to take Mark along on the next tour. (Ac 15:36-41) However, some ten years later, Mark was with Paul in Rome. At that time, Paul spoke highly of him, showing that they had mended the breach between them and that Paul now considered Mark to be trustworthy. (Phm 23, 24; see study note on Col 4:10.) Now showing confidence in this faithful Christian minister, Paul tells Timothy: “Bring Mark along with you, for he is helpful to me in the ministry.”

4:12

I have sent Tychicus off to Ephesus: Paul chose Tychicus, a beloved and faithful companion, to visit the congregation in Ephesus, likely to serve in Timothy’s place. (See study note on Col 4:7.) Knowing that Tychicus would soon arrive and that the congregation would be in good hands, Timothy may have felt free to leave in order to visit Paul in Rome for the last time. (2Ti 4:9) This verse contains Paul’s last written mention of the congregation in Ephesus. However, some 30 years later, the same congregation was among those Jesus addressed in his revelation to the apostle John.​—Re 2:1.

4:13

the scrolls: The scrolls that Paul asked for apparently contained parts of the inspired Hebrew Scriptures. The Greek term used here (bi·bliʹon) is related to a word (biʹblos) that originally referred to the soft pith of the papyrus plants. (See Glossary, “Scroll”; “Papyrus.”) Papyrus was used to make writing material, so both Greek terms came to refer to a scroll or a book. (Mr 12:26; Lu 3:4; Ac 1:20; Re 1:11) In the Christian Greek Scriptures, the word Paul here uses can refer to a brief written document (Mt 19:7; Mr 10:4); however, it is more often used of writings of the Hebrew Scriptures (Lu 4:17, 20; Ga 3:10; Heb 9:19; 10:7). The term “Bible” is derived from the Greek word used here.

especially the parchments: Parchment refers to the skin of a sheep, goat, or calf, which has been prepared for use as writing material. (See Glossary, “Parchment.”) Paul does not specifically reveal what he meant by this expression. He may have been referring to leather scrolls of the Hebrew Scriptures. Or these parchments may have contained his own notes or writings. According to some scholars, the Greek word for “parchments” can also refer to parchment notebooks. When Paul wrote this letter, he was confident that he had fought the fine fight to the finish. (2Ti 4:6-8) Even so, he asked Timothy to “bring . . . the scrolls, especially the parchments.” He apparently wanted to continue to strengthen himself and others by means of God’s inspired Word.

4:14

Alexander the coppersmith: Paul warns Timothy of a certain Alexander who “to an excessive degree” opposed the message that Paul and his companions were proclaiming. (2Ti 4:15) Paul calls him “the coppersmith,” using a Greek term that in the first century C.E. could refer to any kind of metalworker. It is possible that he is the same Alexander, mentioned at 1Ti 1:20, who had apparently been removed from the congregation. (See study notes.) Paul does not specify here what kind of harm this man did to him. Some have suggested that Alexander might have been involved in Paul’s arrest and might even have given false testimony against him.

Jehovah will repay him: Paul here expresses confidence that God will repay Alexander the coppersmith according to his deeds. The apostle thus echoes several verses in the Hebrew Scriptures that refer to Jehovah God as the one who repays humans for their actions, whether good or bad. One example is Ps 62:12, where the psalmist says: “O Jehovah, . . . you repay each one according to his deeds.” (See also Ps 28:1, 4; Pr 24:12; La 3:64.) Paul makes a similar point at Ro 2:6, where he says about God: “He will pay back to each one according to his works.” And quoting Jehovah’s words at De 32:35, Paul says at Ro 12:19: “Vengeance is mine; I will repay.”​—For the use of the divine name in this verse, see App. C3 introduction; 2Ti 4:14.

4:16

In my first defense: In Roman legal procedure, an accused person might be asked to defend himself during various stages of a trial. Paul is likely referring to an initial defense that he made during his current, second imprisonment in Rome, about 65 C.E. Some have suggested that Paul is referring to a defense that he made during his earlier imprisonment in Rome, about 61 C.E. (Ac 28:16, 30) That conclusion, however, seems unlikely; it raises a question as to why Paul would write to Timothy about events that were already familiar to him.​—Col 1:1, 2; 4:3.

may they not be held accountable: Paul is apparently referring to the spiritual brothers who failed to support him during his “first defense,” which he describes as a harrowing experience. (2Ti 4:17) However, Paul had learned from Christ how to show forgiveness. Jesus was abandoned by his closest friends when he was arrested. (Mr 14:50) Like Jesus, Paul refused to harbor resentment or ill will against his brothers.​—See study note on 1Co 13:5.

4:17

the Lord stood near me: Apparently, Paul here refers to Jesus Christ as “the Lord” who “infused power into” him. (See also 1Ti 1:12.) Of course, the ultimate Source of power is Jehovah God; he gives strength to his servants by means of Jesus Christ.​—Isa 40:26, 29; Php 4:13; 2Ti 1:7, 8; see also study note on 2Ti 2:1.

I was rescued from the lion’s mouth: It is uncertain whether this expression is to be understood literally or figuratively. (Compare study note on 1Co 15:32.) If Paul was referring to literal lions, his rescue would likely have been similar to the occasion when Jehovah rescued Daniel. (Da 6:16, 20-22) On the other hand, a number of scholars feel that Paul’s Roman citizenship would have protected him from being thrown to the lions. The expression “the lion’s mouth” can be a metaphor for extreme danger. (Compare Ps 7:2; 35:17.) Paul’s words may echo David’s plea at Ps 22:21.

4:18

The Lord: As in the preceding verse, Paul is apparently referring to the Lord Jesus Christ.​—See also 2Ti 4:8 and study note.

will rescue me from every wicked work: Because of his faith, Paul had endured many extremely dangerous situations, including vicious persecution; he had also faced attacks from apostates. But the Lord Jesus had always stood near him, infused power into him, and rescued him. (2Ti 3:11; 4:14-17) At this point, Paul was not expecting to avoid death. (2Ti 4:6-8) However, his past experiences reassured him that Jesus would continue to rescue him from anything that might destroy his faith or disqualify him from entering into Christ’s “heavenly Kingdom.”

4:19

Give my greetings to Prisca and Aquila: Paul had known this hospitable couple for about 15 years. Prisca and Aquila had worked hard to build up the congregations in several locations. They first met Paul in Corinth after they were forced to leave Rome. (Ac 18:1-3; 1Co 16:19) Then they moved to Ephesus (Ac 18:18, 19, 24-26); back to Rome for a while (Ro 16:3, 4); and back to Ephesus, where Timothy was now serving.​—See study notes on Ac 18:2; Ro 16:3.

the household of Onesiphorus: See study note on 2Ti 1:16.

4:21

Do your utmost to arrive before winter: Paul wants Timothy to travel to Rome before winter, likely because the harsh winter months could make such a journey too hazardous. In the ancient Mediterranean world, travel by sea was restricted during late autumn, winter, and early spring. Storms were more frequent and dangerous. (Ac 27:9-44; see also Media Gallery, “Acts of Apostles​—Paul’s Trip to Rome and His First Imprisonment There.”) Furthermore, increased cloud cover​—along with rain, snow, and fog​—reduced visibility and made navigation difficult. Mariners had no compass to guide them, so they had to rely heavily on landmarks or on the positions of the sun, moon, and stars. Moreover, if Timothy were to arrive before winter and bring with him the cloak Paul had left in Troas, the apostle would have something to keep him warm during his imprisonment in the frigid winter months.​—2Ti 4:13; see also Media Gallery, “Bring the Cloak.”

4:22

The Lord: Apparently referring to the Lord Jesus Christ.​—Compare Ga 6:18; Php 4:23; 1Th 5:28; Phm 25.

with the spirit you show: Lit., “with your spirit,” that is, with your dominant mental attitude. (See Glossary, “Spirit.”) Paul concludes this letter by expressing his hope that Timothy’s positive spirit, or attitude, would be blessed.​—See study notes on Ga 6:18; Phm 25.

with you: When addressing Timothy, Paul had just used the Greek singular pronoun for “you.” Now he changes to the plural pronoun for “you.” So Paul likely intended that this personal letter be read to others, including the congregation in Ephesus, where Timothy apparently served at the time.