NEW THEOLOGICAL COLLEGE, DEHRADUN

Subject: Jesus’ Tradition in Pauline Literature

An Assignment Paper on: ‘Teachings on II Timothy’

Submitted to: Rev. Samuel P. Rajan Submitted by: Ratheesh R S (M.Div 3)

1.0 Introduction

The second epistle of Paul to Timothy is an epistle in which Paul has distinctively
explained various theological teachings about the life of a Christian, responsibilities of a
minister, characteristics of the word of God, etc. This letter is categorized as pastoral letter
and it is considered as an important epistle as it was written in the last days of Paul. Scholars
like A. T. Hanson argue that “the author of the Pastorals had no theology of his own. He is a
purveyor of other men’s theology.” 1 But the letter to timothy seems to more of Paul’s own
personal instruction and teachings for his beloved son in faith. Thus, the writer here makes an
attempt to deal with the important teachings of Paul in the second epistle to Timothy and tries
to understand their importance in the life of present Christian minister.

1.1 Teachings about Jesus Christ in the Second Epistle to Timothy

Our Savior (1:10): Description of Christ Jesus as “our Savior” depicts the nature of Christ’s
incarnation as a saving intervention of God.2 The cross of Jesus and salvation are the central
themes of Paul’s theology. If the cross of Jesus stands at the center of Paul’s theology, so also
does the resurrection of Jesus 3 by which he defeated the death. Christ’s work of salvation is
characterized by this destruction of death. By His own death and resurrection, Christ has
abolished the death.4 Thus He became the savior of all who are under the sin and death.

The seed of David (2:8): Paul uses the concept of seed very authentically in his writings. In
Romans and Galatians, he refers the seed of Abraham. In Gal. 3:16 he refers Christ as ‘the
seed’ (with definite article) which is the seed of Abraham. 5 But in 2 Timothy, Paul refers

1
A. T. Hanson, Studies in the Pastoral Epistles (London: SPCK, 1968), 110.
2
Philip H. Towner, The Letter to Timothy and Titus (Michigan: William B. Eerdmans Publishing Company,
2006), 460.
3
James D. G. Dunn, The Theology of Paul The Apostle (Michigan: William B. Eerdmans Publishing
Company, 1998), 235.
4
Warren W. Wiersbe, Be Faithful, Its Always Too Soon to Quit: NT Commentary 1&2 Timothy, Titus and
Philemon (USA: David C. Cook, 2009), 106.
5
Christopher G. Whitsett, “Son of God, Seed of David: Paul’s Messianic Exegesis in Romans 2:3-4,” Journal
of Biblical Literature 119/4 (Winter, 2000): 661-681.
Christ as the seed of David, and the one who was raised from the dead by the power of God.
Here Jesus is of the family of David according to the flesh, God’s son according to the will
and power of God.6 Through these seed concept Paul tries to affirm the Messiahship of Jesus.
He may have included this information here partly for the sake of the Jewish Christians in
Ephesus; but more importantly, to impress Greeks as well as Jews with God’s all-embracing
plan in universal history.7

The Master (2:21): Paul introduces Jesus Christ as the Master, for whom the believers are to
become a useful vessel. New Testament extensively uses this idea of master in various
passages with different meanings. It seems to occur ten times in the New Testament. In Luke
2:29, Acts 4:24, and Revelation 6:10, it occurred to mean God, the Father. In 1 Timothy 6:1,
2, it occurred to mean, as more usual in ordinary speech, the human master of the household;
and it means the same again in Titus 2:9 and 1 Peter 2:18. In 2 Peter 2:1, it clearly means
Christ. Here in 2 Timothy 2:21, for some it probably means God the Father God, rather than
Christ, because verses 9,14,15, and 19 refers to God. Meanwhile verses 1, 3, 8, 10, 11- 13
obviously refers to Christ.

The Lord Jesus Christ (4:1): Paul uses the title ‘LORD’ for Jesus with a special reason.
This usage is also seen in 2 Cor. 4:5 where Paul applies the Old Testament texts about
Yahweh to Jesus. He is now the Lord and Master, and we are his servants or slaves. 8 Thus, it
is a stunning assertion of Paul that “Christ the subject of his preaching is none other than
Yahweh of the Jewish scriptures.”9

The righteous Judge (4:8): Paul states that the divine prerogative of eschatological judge is
given to Jesus and He is the righteous judge who gives crown of righteousness. 10 Jesus is the
king and Israel’s Messiah, who will come again, judge the world, and establish his kingdom
for all to see. Paul also refers Christ as righteous judge in some other passages such as 2
Corinthians 5:10 and 1 Corinthians 1:30.

1.2 Teachings about the Servant of God in the Second Epistle to Timothy
6
James W. Aageson, Paul, the Pastoral Epistles and the Early Churches (Michigan: Baker Academics,
2008), 55.
7
Gordon Haddon Clark, The pastoral Epistles (N.p.: Trinity Foundations, 1988), 136.
8
Andreas J Köstenberger and Terry L. Wilder, eds., Entrusted with the Gospel: Paul’s Theology in the
Pastoral Epistles (Tennessee: B&H Publishing Group, 2010), 199.
9
Ivor Poobalan, “We Preach Jesus Christ [as] Lord,” Journal of the Colombo Theological Seminary, vol. XV
(2019): 57-80.
10
Andreas J Köstenberger…, 199-200.
 As Clyde Weber Votaw writes in his article, “Pastoral Epistles contain so much with
reference to church officers, their qualifications and duties.”11 The Second epistle to Tmothy
also has dealt with a lot of such teachings among which some are the following.

1.2.1 Not ashamed of the Gospel (1:8): The confession of the gospel was accounted
infamous; and therefore Paul forbids that either ambition or the fear of disgrace shall prevent
or retard Timothy from the liberty of preaching the gospel. Timothy’s natural timidity might
make it easy for him to avoid circumstances that demanded witness and involved suffering. 12
Thus, Timothy, the servant of God is exhorted to take his share of the suffering for the
Gospel in the power of God.13 By nature, no one enjoys suffering. But being a servant of God,
one must not be ashamed of the gospel even if there is suffering.

1.2.2 Loyal to the Faith (1:13): Paul charges Timothy, the servant of God to keep the faith
by living out two parallel commands. First: “Follow the pattern of the sound words that you
have heard from me, in the faith and love that are in Christ Jesus” (v. 13). Second: “By the
Holy Spirit who dwells within us, guard the good deposit entrusted to you” (v. 14). 14 By
urging Timothy to follow his instruction as the pattern for sound teaching, Paul set the
theological parameters for the preaching of the gospel.15 The second imperative to “guard the
good deposit” goes a step further. But this is not the task of Timothy alone. He must do it
with the help of the indwelling Holy Spirit.16

1.2.3 An Approved Worker (2:15): The aim of all Paul’s charge and instruction to Timothy
is to ‘present himself to God as one approved’ (a word which implies approved after proving
or testing).17 “Christian faith is an apprenticeship by which one can progress toward greater
mastery of the art of living and the church is like a school of apprenticeship where the
knowledge of past generations is rediscovered and built upon” 18 so that the servant of God
can become an approved worker.

11
Clyde Weber Votaw, “The Epistles of Paul to Timothy and Titus,” The Biblical World 7/2 (February,
1896): 130-138.
12
Warren W. Wiersbe…, 105.
13
Michael Prior, Paul The Letter Writer and the second letter to Timothy (Sheffield: Sheffield Academic
Press, 1989), 63.
14
R. Kent Hughes & Bryan Chapell, 1-2 Timothy and Titus: To Guard the Deposit (Illinois: Crossway
Publishers, 2012), 229.
15
R. Kent Hughes…, 229.
16
R. Kent Hughes…, 229.
17
Frances Young, The Theology of the Pastoral Letters (Cambridge: University Press, 1994), 50.
18
Knute Larson, Holman New Testament Commentary; I&II Thessalonians, I&II Timothy, Titus and
Philemon, edited by Max Anders (Tennessee: Broadman & Holman Publishers, 2000), 335.
1.2.4 Following the Word in all Times (3:10-15): For Paul it is usual to say Timothy
regarding how he should behave with others socially and do ministry along with maintaining
the Biblical spiritual standard in all times. 19 Written Word is one of the means God uses to
convey the truth and bring change. The Bible remains the inspired statements of God. 20 Thus
a servant of God must remain faithful to the word of God amidst of adverse situations.

1.2.5 Readiness to Preach the Word in all Seasons (4:2,3): The most important quality of a
servant of God is the readiness to preach the word in season and out of season. Conjuring up
the image of eschatological judgment and the impending arrival of the kingdom in order to
lend authority and urgency to the exhortations, Paul appeals to Timothy to preach the word. 21
The earnestness to preach must relate both to the pastor and to the people; the pastor may not
devote himself to the office of teaching merely at his own times and according to his own
convenience, but that, shrinking neither from toils nor from annoyances, he may exercise his
faculties to the utmost. This is the clear and direct pattern of behavior Paul sets before
Timothy that though the time is coming when people will seek teachers to suit their own
desires (4:3), Timothy the servant of God is not to waver.22

1.3 Imageries of Christian Life

1.3.1 soldier (2:4): The imagery of a soldier is introduced here in a general way by means of
the simile “like a soldier of Christ Jesus.” 23 In this image, Christ Jesus is cast in the role of a
commanding officer, and the one called to suffer for the gospel plays the role of a
professional soldier under the commander’s authority. “A dedicated Christian minister is in a
battle that requires spiritual endurance (v.3); He avoids worldly entanglements (v. 4); He
magnifies Jesus Christ (vv. 8–9); He thinks of the whole army (v. 10); He trusts his
Commanding Officer (vv. 11–13).”24

1.3.2 athlete (2:5): The imagery of the athlete is used to refer the discipline of a Christian
minister. “The athlete has to discipline and regulate his enthusiasm.” 25 A person who strives
as an athlete to win a game and get a crown must be careful to obey all the rules of the game.

19
Alem P. Sangtam, “Paul’s Principles of Tentmaking,” Mission Intelligence: A Journal of ICRO 21 (April –
June, 2015): 42-76.
20
Knute Larson…, 336.
21
James W. Aageson…, 62.
22
James W. Aageson…, 63.
23
Philip H. Towner, 477.
24
Warren W. Wiersbe…, 115.
25
Michael Prior…, 157.
In the Greek games in particular, the judges were most careful about enforcing the rules.26 For
some, discipline sounds so much like legalism. But such thinking is mistaken. Legalism is
self-centered, but discipline is God-centered. 27 From the human point of view, Paul was a
loser. There was nobody in the grandstands cheering him, for “all they which are in Asia” had
turned away from him (2 Tim. 1:15). He was in prison, suffering as an evildoer. Yet, Paul
was a winner! He had kept the rules laid down in the Word of God, and one day he would get
his reward from Jesus Christ.28

1.3.3 farmer (2:6): The example of hardworking farmer is applied to illustrate two main
points. On the one hand, the farmer’s right to enjoy the produce of the field he worked. On
the other hand, the diligent farmer exemplified hard work; it was this kind of effort that
promised to return a crop (Prov 20:4).29 The farmer who labors hard to the end should be the
first to receive a share of the crops. Similarly, the hard-working Christian will also reap a
harvest “at the proper time” if he does not give up (Gal. 6:9). 30 But crops do not sprout up
overnight. Christian service requires hard work. A person sharing his life in ministry should
not demand immediate results. A farmer needs patience.31

1.3.4 The workman (2:15): The pastor is a workman in God’s Word. The Word is a treasure
that the steward must guard and invest. It is the soldier’s sword and the farmer’s seed. But it
is also the workman’s tool for building, measuring, and repairing God’s people. 32 The
minister’s responsibility is to teach appropriately, as a workman rightly handling the word of
truth (v. 15).33 The minister must be given to hard work. A good workman is the one who has
done his work well and therefore can submit it to his superior without hesitation or
embarrassment.34 While teaching this, “Paul himself labored hard with his own hands to
support himself in the ministry.”35 An approved workman will shun “godless chatter” (2 Tim.
2:16), because he knows it only leads to more ungodliness.

26
Warren W. Wiersbe…, 115.
27
R. Kent Hughes…, 134.
28
Warren W. Wiersbe…, 116.
29
Philip H. Towner, 479.
30
Knute Larson…, 323.
31
Warren W. Wiersbe…, 116.
32
Warren W. Wiersbe…, 117.
33
Michael Prior…, 147.
34
R. Kent Hughes…, 268.
35
Ernest D. Burton, “The Correspondence of the Apostle Paul with the Church in Corinth,” The Biblical
World 6/4 (October, 1895): 278-288.
1.3.5 vessel (2:21): In this illustration, Paul described a “great house,” which is the
professing church.36 This great house not only has a solid foundation that is sealed, but it also
has vessels (utensils of various kinds) for performing household functions. Paul divides the
utensils into two categories: those of honor (gold and silver) and those of dishonor (wood and
clay).37 A faithful pastor is like a gold or silver vessel that brings honor to Jesus Christ. The
analogy of the vessels is not about the divine prerogative in creating some vessels for special
use and others for ordinary use. It is about cleansing oneself of the inappropriate behaviors.38

1.3.6 servant (2:24): “Servant” (2 Tim. 2:24) is the Greek word doulos which means “slave.”
So, Paul called himself “a slave of Jesus Christ” (Rom. 1:1; Phil. 1:1). A slave had no will of
his own; he was totally under the command of his master. 39 It is necessary that the Lord’s
servant not quarrel but be gentle to everyone, able to teach, patient, in kindness correcting
opponents that God may bring them to repentance that leads to the knowledge of the truth and
that they may escape from the devil’s snare.40

1.4 Teachings about the Word of God in the Second Epistle to Timothy

Throughout the epistle Paul has shed a candid light on his understanding about the
word of God or the scripture. Being a bondservant, Paul states that the message of the word
of God is never in chains, though the messenger may be (2:9). This message is to be studied
(2:15a), to be proclaimed (4:2), to be passed on to others (2:2), and to be correctly interpreted
(2:15b). Paul also gives attestation for the scripture saying that all scripture has been
personally given by God through inspiration (3:16a). This inspired and personally given
scripture is profitable for doctrine, reproof, correction, and instruction in righteousness
(3:16b) so that it will perfect the believer’s character and service for God (3:17). Moreover,
Paul assures that the same scripture may be opposed by its enemies (false teachers) in the last
days (3:7, 8; 4:3, 4).

1.5 Teachings about the Last Days: Exegetical understanding of II Tim. 3: 1-5

In II Timothy 3:1-5 Paul gives Timothy certain glimpses about the last days which he
refers and emphasizes as perilous time. The terribleness of the last days results from the

36
Warren W. Wiersbe…, 119.
37
Warren W. Wiersbe…, 119.
38
James W. Aageson…, 61.
39
Warren W. Wiersbe…, 120.
40
James W. Aageson…, 61.
continual decay of man’s spiritual nature. As people neglect the spiritual dimension of life,
they turn in upon themselves to find meaning and consolation in the face of life’s absurdity. 41
After declaring that “In the last days Perilous times will come,”(v.1) Paul lists nineteen
words or phrases of vice deeds as the sign of last days (lovers of self, lovers of money,
boasters, arrogant, blasphemers, disobedient to parents, ungrateful, wicked, unloving,
implacable, refusing to agree in any truce, slanderers, devils, dissolute, brutal, with no love
for what is good, treacherous, reckless, conceited, lovers of pleasure rather than of God).
Paul’s advice to Timothy is “Have nothing to do with them.” 42 The phrase in v.5 “turn away”
means that the believer is to avoid them.43

The catalogue of vices in v.2-5 supplies a sermonic base for endless illustrations and
applications. But problem for the interpreter is concerning the word “in the last days.” What
is Pauline understanding about the last days?

There is an argument among the scholars about the Pauline understanding about the
last days. Some say that a closer look to vice list in 3:1–5 reveals the tight connection
between the vices and the behavior of the opponents of Timothy. This connection is made
explicit in the second paragraph, 3:6–9, as Paul ties the behavior of the opponents to the
eschatological prophecies and spells out the consequences of their sins. 44 The “last days” is
not some future event to which we look. It is now. Jesus Christ initiated this epoch, and it will
continue uninterrupted until his return. Paul defined this expansive time period as “terrible.” 45
But for Prior, the apocalyptic language describing the vices of the people in the last days can
hardly be taken as a reference to the actual opponents of Timothy at this time. 46 Meyer’s
conclusion is that this phrase “denotes a definite period, not however, the present time
between the appearance of Christ in the flesh and his second coming, but the time
immediately preceding Christ’s Parousia.47

41
Knute Larson…, 345.
42
Armin W. Schuetze, People’s Bible Commentary: 1 Timothy, 2 Timothy and Titus (Missouri: Concordia
Publishing House, 1991), 142.
43
J Vernon McGee, I Timothy, II Timothy, Titus and Philemon (California: Thru The Bible Books, 1983),
129.
44
William D. Mounce, Word Biblical Commentary 46: Pastoral Epistles (Michigan: Zondervan Publishers,
2000), 1469. (PDF)
45
Knute Larson…, 345.
46
Michael Prior…, 63.
47
John Edward Huther, Meyer's (H. A. W. Meyer) Commentary on the New Testament, Vol. 9 (New York:
Funk and Wagnalls, 1885) 128.
 At first glance it appears that these “last days,” are in Timothy’s future. But “there
will be,” and “will be” (v 2), are both future tense. However, context requires that the vices of
vv 2–5 and hence the “last days” of v 1 be in the present time for Timothy. (1) The
imperative “avoid” (v 5), is present tense as are most of the verbal forms. 48 vv 1–2 are the
future in which Timothy now finds himself embroiled. The future tense therefore does not
exclude the present inception of the increasingly evil days to come. In the light of other
parallel passages, “last days,” refers to the time period between Christ’s first and second
coming (cf. 1 Tim 4:1; Acts 2:17; Jas 5:3; 2 Pet 3:3; Jude 18). However, the closeness of two
tense of meanings accords well with the fact that the future apostasy is now present.

“The last days are parilous,” list of vices in vv 2–5 spells out why the last days will
be perilous. While vice lists tend to be general, not addressing any one specific situation or
audience, many of the vices mentioned here are parallel to descriptions of the opponents
elsewhere in the pastoral epistles.49 “for,” connects the vices in vv 2–4 with the “perilous
times.” The first eight vices are in v 2. The first two vices are compound words formed with,
“love.” It may not be accidental that they stand at the head of the list and in direct contrast
with the final vice, “loving pleasure rather than loving God.”50 “Self-centeredness, and
material advantages, when they become the chief objects of affection, destroy all moral
values, and the subsequent list of vices is their natural fruit.”51

Paul summarizes these: “having a form of godliness but denying its power.” The
essence of ungodliness comes from within, and then it comes out in behavior. Those who
profess God, who claim spiritual or religious knowledge, do not necessarily possess a
relationship with God or his righteousness.52 Three points may be noted in this passage. First,
these people in last days is not completely ungodly rather they have a form of godliness for
themselves. Second, the phrase in the final statement, “denying its power” is often interpreted
to mean that the evil lives of these people in last days exhibit a powerless religion. Now,
third, Paul’s admonition to Timothy to avoid such people.53 In these last days in which we
live, there exists a decreasing belief in the Holy Spirit’s regenerating power for forgiveness
and eternal life. People go through the motions of religion, refusing to depend upon Christ.

48
William D. Mounce…, 1473.
49
William D. Mounce…, 1474.
50
William D. Mounce…, 1475.
51
William D. Mounce…, 1475.
52
Knute Larson…, 347.
53
Gordon Haddon Clark…, 153.
Self-focus then supersedes everything else, and the spiral of immorality sweeps people into
its vortex.

1.6 Conclusion

The major teaching in the second epistle to Timothy is about the life and conduct of
Christian believers and ministers. Paul also deals with teachings about Christ, Scripture,
Faith, etc. For Paul Jesus is the savior of the world and Lord of all humanity. The
interchangeable use of Jesus and God as well as the attempt to imply old testament title of
Yahweh to Jesus make Paul’s agreement to the Godhood or the divinity of Jesus clearer. The
teaching about the scripture or the Word of God authentically states that all scripture is the
inspired word of God. Paul also teaches Timothy about the perilous last days and affirms
Timothy the servant of God to be ready to preach the word in season and out of season.
Finally, Paul presents his own life experiences in which he practiced everything which he
taught others. Thus, it proves that Paul had his own theology teachings out of his own
knowledge and experience as well.

Bibliography

Articles

Burton, Ernest D. “The Correspondence of the Apostle Paul with the Church in Corinth.” The
Biblical World 6/4 (October, 1895): 278-288.

Poobalan, Ivor. “We Preach Jesus Christ [as] Lord.” Journal of the Colombo Theological
Seminary, vol. XV (2019): 57-80.

Sangtam, Alem P. “Paul’s Principles of Tentmaking.” Mission Intelligence: A Journal of

Votaw, Clyde Weber. “The Epistles of Paul to Timothy and Titus.” The Biblical World 7/2
(February, 1896): 130-138.

Whitsett, Christopher G. “Son of God, Seed of David: Paul’s Messianic Exegesis in Romans
2:3-4.” Journal of Biblical Literature 119/4 (Winter, 2000): 661-681.

Books

Aageson, James W. Paul, the Pastoral Epistles and the Early Churches. Michigan: Baker
Academics, 2008.
Dunn, James D. G. The Theology of Paul The Apostle. Michigan: William B. Eerdmans
Publishing Company, 1998.

Haddon Clark, Gordon. The pastoral Epistles. N.p.: Trinity Foundations, 1988.

Hanson, A. T. Studies in the Pastoral Epistles. London: SPCK, 1968.

Hughes, R. Kent & Bryan Chapell. 1-2 Timothy and Titus: To Guard the Deposit. Illinois:
Crossway Publishers, 2012.

Huther, John Edward. Meyer's (H. A. W. Meyer) Commentary on the New Testament, Vol. 9.
New York: Funk and Wagnalls, 1885.

Köstenberger, Andreas J and Terry L. Wilder, eds. Entrusted with the Gospel: Paul’s
Theology in the Pastoral Epistles. Tennessee: B&H Publishing Group, 2010.

Larson, Knute. Holman New Testament Commentary; I&II Thessalonians, I&II Timothy,
Titus and Philemon, edited by Max Anders. Tennessee: Broadman & Holman Publishers,
2000.

McGee, J Vernon. I Timothy, II Timothy, Titus and Philemon. California: Thru The Bible
Books, 1983.

Mounce, William D. Word Biblical Commentary 46: Pastoral Epistles. Michigan: Zondervan
Publishers, 2000. (PDF)

Prior, Michael. Paul The Letter Writer and the second letter to Timothy. Sheffield: Sheffield
Academic Press, 1989.

Schuetze, Armin W. People’s Bible Commentary: 1 Timothy, 2 Timothy and Titus. Missouri:
Concordia Publishing House, 1991.

Towner, Philip H. The Letter to Timothy and Titus. Michigan: William B. Eerdmans
Publishing Company, 2006.

Wiersbe, Warren W. Be Faithful, Its Always Too Soon to Quit: NT Commentary 1&2
Timothy, Titus and Philemon. USA: David C. Cook, 2009.

Young, Frances. The Theology of the Pastoral Letters. Cambridge: University Press, 1994.