II Timothy is generally believed to be the last of Paul’s writings, addressed to Timothy, who was in Ephesus, from Paul’s prison in Rome. It deals with disorder and heresy in the church and counsels Timothy to confront the situation with firmness. Now that Paul is no longer present and will soon be taken from the churches (4:8) Timothy must depend on the word of God which he has learnt since his childhood (3:14-17) and preach and teach it against all opposition (4:1-5). Paul’s own experience and his hope of a future reward (4:6-8) are more than the final confident outpourings of the apostle, they are to be an encouragement to Timothy as he pursues his ministry in the absence of his mentor.
The generally accepted portrait of Timothy as timid (I Cor 16:10, 11; II Tim 1:7?) is belied by the history of his ministry as seen in Acts and the Pauline epistles. He was sent on special missions to Thessalonica and is associated with Paul in both the letters to that church. He was with Paul at Corinth (II Cor 1:19) and was sent on another important mission to Macedonia from whence he was to proceed to Corinth (I Cor 4:17). Even though it appears this mission was not successful (II Corinthians) he accompanied Paul on his next visit to Corinth (Rom16:21) and was with him in Jerusalem (Acts 20:4,5) and as he wrote his prison epistles. And Paul announces that he is sending him to Philippi . Following Paul’s release from prison he left Timothy at Ephesus (I Tim 1:3) to sort out the difficult situation in the church there. Obviously Paul had confidence in his ability to handle the situation
It appears that there were defections among the Pauline congregations including some of Paul’s fellow-workers (4:10, 16) and people no longer wanted to hear the truth (3:4). In these circumstances there is an appeal for faithful witness in the face of opposition (1:6-2:7) in the light of Paul’s example (2:8-13) and warnings against the false teachers (2:14-3:9). Since evil people will go from bad to worse (3:13), Timothy, in contrast to the false teachers, must maintain the teaching which he has received (3:14).
In the light of this situation Timothy is repeatedly encouraged to teach the word of God (2:2, 15, 24). This is the theme of the section to be examined in detail. - 3:14-4:8.
3:14-15 Paul reminds Timothy of his early persecutions (3:10-12) but urges him to continue as he has begun (3:13-17). The emphasis is on the need for Timothy to ‘continue’ in the teaching which he has received. ‘In contrast to the false teachers with their constant endeavour to advance to something new, Timothy may be satisfied with what he has already received’ (Guthrie, 1969, 162). This is a sacred trust which must be passed on to others (2:2).
Throughout the passage Paul appears to be referring not only to the O.T. but also to the message of Jesus and the apostles. A Christian evangelist can hardly be expected to rely on the O.T. ignoring the specific gospel message of Jesus Christ. So the gospel message is understood to underlie the whole section (3:15), even when references are specifically to the O.T. (3:16)
The gospel has been the theme of the epistle so far. Timothy is not to be ashamed of it, but to suffer willingly for its message (1:8-10). Paul was called to announce it and suffers as a consequence (1:11-12). Timothy is to follow his pattern of sound words (1:13), guard it (1:14) and entrust it to reliable men who will transmit it to others after he in turn has departed (2:2). It is the word of truth (2:15, 25; 3:7) and Timothy must teach it (2:24). In the light of all this the call to constancy must include the gospel message in ‘what’ (plural) he had learnt and was convinced of. The word which he is to proclaim (4:2), whilst it includes the O.T. must also refer to the message of the gospel, especially if he is to ‘do the work of an evangelist’ (4:5).
In the face of possible future persecution he should remember not only Paul’s example, but also what he was taught from his childhood (3:15; see 1:5). Those from whom he learned it (1:5) are worthy of his confidence. Their character, based on their message, is in contrast with that of the false teachers, which is also based on their message (Mounce, 2000, 563). As the message marks the character of the teacher so the character of the teacher reflects the message he brings. Another contrast with the false teachers is seen in that Scripture can mane Timothy ‘wise unto salvation’ (3.15) whereas they are not wise (3:9, 13) because they do not teach the sacred writings but rather the commandments of men (cp. Tit 1:14).
He must recall what he already knows (2:23; I Tim 1:9; Tit 3:11). Jewish children (avpo. bre,fouj) were customarily taught the law at an early age, and they had to commit parts of it to memory. (Deut 6:7, 9; Prov 1:8; 6:20; 22:6; see Pirke Aboth 5:21 where R. Judah ben Tema is credited with the saying ‘five years for the Scripture…’). It seems that Timothy, despite his gentile father, was given such training by his mother and grandmother (1:5) (Marshall, 1999, 789). However he also learnt from the Apostle (3:10) and this must also be included in the thought here. Ultimately what he had received was the teaching of the ‘Holy Scriptures’ which were ‘God-breathed’.
But not only had he learnt as a child and a young man, he had ‘become convinced of’ the truth of this teaching.
The phrase ‘holy Scriptures’ occurs only here in the N.T. However it is a common phrase in Hellenistic Judaism for the Jewish Scriptures (Marshall, 1999, 789 fn 65). These Scriptures have an innate ability: they can make Timothy ‘wise for salvation’ as they themselves taught (Ps 19:8; 119:98¸same word as here in LXX 18: 8; 118:98), but in this case they require a specifically Christian interpretation in order to do so. ‘
Salvation’ in the N.T.is ‘the spiritual deliverance from bondage to sin that Christ brings’ (Knight, 1992, 444). This is the message which Timothy must preach to others (4:2). This comes through ‘faith which is in Christ Jesus’, which may mean that which has Christ as its object (Knight, 1992, 444) or faith which is given us in Christ or in union with him (see 3:12).
3:16 Paul then speaks of the nature and purpose of Scripture. Here there is an allusion to the normal Jewish belief of the day and not a definition of the doctrine of Scripture. This is not to say that this text does not have a legitimate application to the debate on scriptural inspiration, but merely to indicate that the primary concern of Paul is its use, a high view of inspiration being assumed in both Jewish and Christian circles in the first century.
Rather it emphasizes its function in the teaching task of Timothy and the church in general.
There are several exegetical problems at the beginning of this verse: (a) the term grafh;; (b) the syntax of the adjective pasa; (c) the syntax of the verbless clause; and (d) the meaning of qeopneustoõ (Marshall, 1999,, 790-1; see Knight, 1992, 444).
(a) Grafh was used for any piece of writing, but in the N.T. it is used only of Scripture, as is seen here in its parallelism with ‘holy Scripture’ (3:15) (Knight, 1992, 445). It can refer to a specific passage or a collection of these (II Pet 3:16). But it may also refer to the collection of Scripture as a whole (II Pet 1:20; see Mounce, 2000, 567-8), though normally this is the case with the use of the plural.
Paul’s use of the term generally would suggest that this is the case. ‘It should also be noted that the singular pasa grafh, “all Scripture,” is parallel to the plural iera grammata, “sacred writings,” which refers to the entire OT.’ (Josephus Against Apion 1:8; Mounce, 2000, 567).
(b) Pasa has been understood in three different ways in this passage: (1) ‘all of the Scripture’ that is the whole O.T.(KJV; NIV; Knight 1992, 445); (2) ‘every passage of Scripture’ (RV; NRSV marg;) ; and (3) ‘every kind of inspired writing’. The third option is not in keeping with the rest of N.T. literature, but between the first two: Scripture as a whole or an individual text of Scripture there is little to choose. With certain collectives the meaning ‘all’ is intended (Rom 11:26; Mat 28:18). In the end there is little difference in meaning, ‘all Scripture’ sees Scripture as a whole, and ‘every Scripture’ sees it in terms of its component parts. The first is more likely in the context. Most consider the reference to be to the O.T., but some have seen it as extending to N.T. writings already in existence (I Tim 5:18; II Pet 3:15-16) (Hendriksen, 1976, 300-302; Knight, 1992, 447-8).
Whilst Paul nowhere calls his writings ‘Scripture’ he comes close to it in several places. He directs that his letters be read publically in Christian assemblies (Col 4:16; I Thes 5:27) and speaks with the authority of Christ (II Cor 2:17; 13:3; Gal 4:14), calling his message ‘the word of God’ (I Thes 2:13; see I Cor 2:13) (Stott, 1973, 101).
(c) The two adjectives qeo,pneustoj kai. wvfe,limoj can be understood as: (1) ‘every/all Scripture which is inspired is profitable for...’; or (2) ‘Every/all Scripture is inspired and profitable for...’. Both translations are theoretically possible. The first is a common style of phrase (See 3:17; 4:18). But the phrase is awkward and there were easier ways of saying this first option. Furthermore it implies that there may be some Scriptures which were not inspired a point of view unlikely either for the author or the readers of the epistle. Whilst there are no other examples of the second option) it should be accepted as the most natural understanding of the phrase (so Knight, 1992, 446-7). ‘When two adjectives follow the subject and are connected by kai, it is natural to treat them both the same way.... Because Scripture comes from God, it is profitable for Timothy’s preparation for ministry.’ (Mounce, 2000, 569).
(d) The significance of qeo,pneustoj. The form is passive and means ‘God-breathed’. The word was possible coined by the author, but the idea of inspiration is present in the O.T. (Num 24:2; cp. Hos 9:7) and in both Rabbinic and Hellenistic Judaism. This means that Paul sees the source of all Scripture in the breath of God. It is therefore the word of God. (Jn 10:35 shows the same parallel.)
But the emphasis is on the second adjective. Because all Scripture is inspired by God it is therefore ‘useful’, or of practical benefit, for various purposes. There are four uses of Scripture: ‘teaching, rebuking, correcting and training in righteousness’. Some have seen these as two pairs, the first doctrinal (positive and negative) and the second practical (negative and positive) (Guthrie, 1969, 176; Stott, 1973, 103; Knight, 1992, 449-50), but others see this as artificial (Marshall, 1999, 795). Marshall (1999, 795) and Mounce (2000, 570) see both a chiasmos (Stott, 1973, 103) ‘with terms for teaching/education and conviction/correction’ and also a sequence in which ‘teaching’ is qualified by ‘a sequence of three describing the steps in the conversion of sinners’.
‘Spicq... explains the four phrases as (a) Scripture is the only true source for pastoral and doctrinal teaching, (b) Scripture is the best ammunition for rebuking the false teachers, (c) Scripture will not only stop the deviations of the false teachers but straighten out and improve the condition, and (d) Scripture is necessary for the training of truly virtuous Christians.’ (Mounce, 2000, 570)
Stott (1973, 102) puts it more succinctly when he says that ‘The profit of Scripture relates to both creed and conduct’ He illustrates this by his use of the NEB translation: ‘As for our creed, Scripture is profitable “for teaching the truth and refuting error”. As for our conduct, it is profitable “for reformation of manners and discipline in right living.”’
‘Teaching’ (I Tim 1:10) is instruction (Rom 15:4). Scripture instructs by means of its content.
‘Rebuking’ refers to ‘refuting error’ (NEB). It is the conviction of false doctrine. Scripture is the standard and pattern of truth (1:13) and Timothy is to use it to guard the truth (1:14) and convict of error. The word is a hapax in the N.T. ‘If the four purposes of scripture listed here are reflected in the four duties in 4:2 (“preach the word... reprove, rebuke, exhort”), then this hapax is elucidated by elegcw there.’ (Knight, 1992, 449).
‘Correcting’ is also a hapax in the N.T. which refers to ‘setting right’ probably referring to conduct, as in extrabiblical literature. This is the positive side of pastoral activity.
‘Training in righteousness’ is designed to produce conduct where righteousness is a reality (2:22; I Tim 6:11). Scripture provides the content of belief and the guidelines for conduct.
3:17 The purpose of all this is to equip the ‘man of God’ for ‘every good work’. This probably refers to the Christian teacher in the congregation (I Tim 6:11; cp. Deut 33:11; I King 17:18) (Guthrie, 1969, 165). It may however have a general sense, referring to any Christian. The idea is of completeness, proficiency or qualification. He should be able to meet all demands. Scripture equips the man of God to meet the demands which God places upon him (Rom 15:4; I Cor 9:9-10). This is particularly apt for the Christian leader (cp. 4:2).
That for which they are equipped is ‘every aspect and task of the Christian life, and in Timothy’s case of the Christian ministry’ (Knight, 1992, 450) (Ephes 4:12, 13). God has created Christians for good works and called them to do them (Eph 2:10; Tit 3:1; II Tim 2:21). He has also given Scripture so that they know in principle ‘what duty God requires of man’ (WSC A 3) and can be prepared to do the ‘good work’ expected in each situation. The Gospel will always have a practical outworking. Good works are the marks of the true servants of God in distinction to the false teachers (2:21).
4:1-5 The final exhortation (4:1-5) is urgent and sums up all that has gone before.
‘There are nine imperatives, eight of them spelling out activities that Timothy must engage in as aspects of his ministry and attitudes that must characterize him in his work (vv. 2,5) and the last, “fulfil your ministry” (v 5), summarizing the specific commands in this subsection and the demands made on Timothy earlier in the letter’ (Knight, 1992, 451).
4:1 Timothy is solemnly warned of the importance of his task in the light of coming of Christ to judge (2:14; I Tim 5:21). There is a possible legal setting here as Paul leaves a charge to his successor. This may initially sound like a threat, but in the light of verse 8 it should probably be seen as an incentive to Timothy to press on with his task. Paul here acts with his full apostolic authority as seen in the use of the first person singular (cp. 1:1). He charges Timothy solemnly ‘in the presence of’ (lit. ‘before’) ‘God and of Christ Jesus’. The phrase is used with ‘God’ (2:24; Gal 1:20) and with ‘and Christ Jesus’ here and in I Tim 5:21 and 6:13. Both observe what Timothy is doing.
The one who came in flesh as Jesus (Mat 1:21) and is God’s anointed (Acts 10:38), will one day judge Timothy, as he will judge all men (II Cor 5:10; Jn 5:22, 27; Acts 17:31). ‘The living and the dead’ (see Acts 10:42; I Pet 4:5) refers to the whole human race at the time of the judgement. Christ will judge those who are alive then, as well as those who have died before this final day (I Thes 4:13-17). Just as this thought motivated Paul (II Cor 5:9-11), so he wanted it to motivate Timothy.
NIV translates the next phrase ‘and in view of his appearing and his kingdom’. This is probably correct as it indicates ‘the accusative used with swearing or adjuring (cf. BDF 149, see, e.g. I Thes. 5:27)’ (Knight, 1992, 452). Christ will appear to manifest his kingdom in its fullness and will then reward his faithful servants. This should be an encouragement for Timothy as it is for Paul himself (4:8).
4:2 Timothy must herald out the word (1:11). Here this refers to the word of God (2:9, 15; I Tim 1:15) though it is not qualified as such. Timothy has learnt this word (3:14-16) and it is profitable for his ministry (3:17) and therefore he must proclaim this word of truth. He is not at liberty to invent his message, but must ‘preach the word’ which God has spoken and deposited in Scripture. Once again the role of Scripture is central in his ministry (1:13-14; see I Tim 4:6-16; 6:20). However he must know that his hearers will not put up with it (4:3).
In order to carry out this duty he must be ready to grasp all opportunities which come his way, whether the time is convenient or not. Normally rhetoricians advised their students to grasp the correct opportunities to address their hearers. Paul here ignores that advice and instead tell Timothy to preach in all circumstances (Ezek 3:11). There is urgency to the task. The Christian minister must always be on duty.
Timothy is to preach the word. As he does so it will conflict with the teaching of others and Timothy must ‘correct’ this, ‘rebuke’ those who will not listen and ‘exhort’ those who will.
He must ‘correct’ them and show them that they are sinners (I Tim 5:20). The word is used of correcting an opponent (Tit 1:9, 13; 2:15). Here Paul picks up what he said about Scripture in 3:16. Sinners are under reproof. The fourth imperative is used of rebuke, censure or preventing or ending an action. The idea is of a public process, but private dealings are not ruled out. ‘In the third imperative Timothy is charged to speak to those who are in error or doing wrong and to attempt to convince them of that; in the fourth he is charged to tell those doing wrong to stop’ (Knight, 1992, 454). ‘Rebike’ is a strong word used of Christ’s rebuking demons (Mar 3:12; 8:33; Luk 9:55; 19:39-40).
But positively he is to teach (I Tim 3:2; Acts 20:20, 27) and encourage as well. He must ‘appeal to’ them and urge or exhort them.
The four terms used here parallel the four used to describe the usefulness of Scripture. All that Timothy needs for his ministry is found in the God-breathed Writing which he knows and in which he has confidence. There is a logical order to his activity. He is to confront the false teachers and if they do not listen, he must ‘rebuke’ them. But if they listen to him he is to ‘exhort’ them to live a life of righteousness.
In this and in all his activities he must have patience (3:10; I Tim 1:16) as required by the work he is to do and the need for perseverance and forbearance in dealing with the people and difficulties envisaged in the next verse.
He is to use every kind of instruction. It is by what one has been taught that elders are able to ‘exhort’ and ‘rebuke’ (Tit 1:9). Christian exhortation must have a solid basis in the sound teaching of the Gospel. ?To rebuke without instruction is to leave the root cause of error untouched’ (Guthrie, 1969, 167).
4:3 This verse shows the need for the solemnity of 4:1 and the urgency of 4:2. Such exhortations are necessary, not only in view of the general work of the ministry, but by the tendency of the hearers to fall away from the truth (gar as giving the reason). ‘It is human nature to hear only what we want to hear and to close our ears to anything that counters our distorted ideas of truth and pleasure.’ (Liefeld, 1999, 291). An inconvenient time will come. Timothy should not be surprised or disenchanted. The future tense speaks of certainty and warns against surprise (Knight, 1992, 455), and perhaps indicates what will happen if the advice of 4:2 is not followed. Corrupt men will seek teachers who will confirm them in their false beliefs. ‘Desires’ are always sinful in the Pastoral Epistles (I Tim 6:9). Doctrine cannot be separated from behaviour. Because their actions are controlled by their desires their teaching is wrong.
This is why it is necessary to preach the word in all circumstances if such activity is to be curbed. ‘Sound doctrine’ is what Paul taught and urged Timothy to teach (1:13; see I Tim 1:10; Tit 1:9; 2:1). It is also what the false teachers and their followers ‘will not put up with’ (Heb 13:22; see Ezek33:32). They have made themselves the measure of what they should hear and of who should teach them and what teaching is acceptable. This is because their own subjective desires are evil and selfish (See I Tim 6:9; Tit 2:12; 3:3). So they will not put up with the objective truth (4:4). They substitute their own ideas for God’s truth. They gather a large number of teachers whom they choose themselves (Knight, 1992, 455). They ‘heap up’ (lit.) or ‘accumulate’ these teachers (Jer 5:31). They are curious for something new (Acts 17:21) and the teachers they have accumulated satisfy this curiosity.
4:4 They deliberately turn away from the truth they once professed (1:15). ‘The truth’ is the message of Christianity as absolute (2:15, 18, 25; 3:7, 8). They then ‘turn aside to myths’ (I Tim 1:6). The idea is of wandering to myths with no idea that truth has been left behind (Guthrie, 1969, 167). Myths are what are not true, or historical and lack reality (I Tim 1:4; 4:7; Tit 1:4). Nothing is said of their content or provenance here, but it is obvious that they are false as they are the opposite of the truth. They probably relate to the speculative reinterpretation of the O.T. (I Tim 1:4).
4:5 In the light of this reality Timothy, in contrast, (‘but you’) is exhorted to four things. Firstly he must keep his head. He must be sober and well-balanced. The present tense probably indicates the need for this to be a continuous action. - ‘in all situations’ Again he must ‘endure suffering’ patiently (2:3; see 1:8, 12) just as Paul did (2:9). Perhaps this is needed especially in this case due to the mental and spiritual anguish of seeing the apostle’s and his own work undone by these apostates.
In these circumstances he is not to give up but rather to ‘do the work of an evangelist’. His apologetics and polemics against the false teachers are no substitute for evangelism. He is not to put the latter on hold until he has sorted out the problems in the church. Or perhaps, having lost much of his congregation to the false teachers he is not to despair, but rather go out and evangelize in order to build up a new congregation.
To sum up, he is to discharge all the duties of his ministry. He must persevere until his task is complete (See Col 4:17). It is a call to sacrificial service. So concludes Paul’s charge to Timothy. The reason for the urgency in this charge (gar in 4:6) is that Paul will no longer be there for Timothy.
4:6 Paul now talks about the fulfilment of his own service. His purpose here is threefold: to set an example for Timothy to follow; to indicate that Timothy and others must now take the place he is vacating; and to assure him of the promise of reward for faithful service. He uses the concepts he mentioned earlier in order to encourage Timothy (2:1-7) to speak of his own ministry and thus show that what he has asked of Timothy can be accomplished by the grace of God working in the minister’s life (4:7). You, Timothy, must carry out the ministry (4:5) because I, Paul, am about to depart (4:6).
Paul is ready to be poured out as a libation. The background for this idea is probably in the O.T. (Ex 29:40-41; Lev 23:13; Num 15:5-10; 28:7; see Phil 2:17) and not the pagan world of the Roman Empire. The present tense indicates a process already begun, in this case in his imprisonment. His death will not take place immediately, as he hopes to see Timothy (4:9, 21) and that he will bring some items (4:13). But it is certain and near. But it is not a defeat. The time for the loosing of his moorings (Phil 1:23) is imminent and he is ready to depart from this life to the next.
4:7 ‘Three parallel clauses sum up Paul’s career. Each is metaphorical.’ (Marshal, 1999, 807). Some see the metaphors as of war, athletics and stewardship. However it is better to see all three as referring to athletics and the victor’s crown is that given at the games. In the third case it is the athlete keeping the rules (cp. 2:5; , but in a Christian context we should probably see this as a more literal statement.
‘The objects are placed first to draw attention not to what Paul has done but to the fight, the race and the faith that are the Lord’s’ (Mounce, 2000, 579). All say the same thing: Paul has finished his ministry.
He has struggled (1:8, 12; 2:9-10; 3:11, but it has been a ‘good’ struggle ‘because he has engaged in it for God and the gospel’ (Knight, 1992, 459). The perfect tense here and in the next two clauses indicates that Paul is referring to his entire ministry. His example urges Timothy once again to be a good soldier of Christ (2:3).
He has finished the race (Acts 20:24), the course set out for him when God called him to the task (2:11; see I Tim 1:12; 2:7. By God’s grace he has completed his ministry.
The third phrase can be understand as ‘I have kept on believing’ (Rev 2:13; 14:12) or remained faithful (Hendriksen, 1976, 316). On the other hand it could mean ‘I have preserved the faith intact’ Knight (1992, 460) regards the first of these as primary and the second as secondary. Marshall (1999, 808) agrees. The other two clauses speak of perseverance and so this is probably the main sense here as well.
But in this epistle with its emphasis on ‘sound doctrine’ (4:3. 4), ‘sound words’ (1:13) and the ‘word of truth’ (2:15) the idea of the faith as a treasure to be kept (1:14) cannot be entirely excluded from the apostle’s thought. Furthermore in the Pastoral Epistles ‘the faith’ always refers to ‘the objective, creedal sense of the Christian faith (Mounce 2000, 580). In this sense Paul has guarded the deposit of the Gospel (1:14). This would also e in line with the previous two phrases as well as the emphasis in the epistle that the Gospel is under attack (2:18, 25; 3:8) and that Timothy must protect it (1:13, 14; 2:15).
4:8 Having dealt with the past and the present he now looks to the future.
Paul has finished hid course and the next event which awaits him is his crowning in heaven. So he is confident that his reward awaits him in heaven and that he will receive the victor’s crown from the hand of Christ ‘the righteous judge’ (Heb 6:10). The ‘crown of righteousness’ is either the crown consisting of righteousness, the genitive being appositional (‘the crown, namely righteousness’) (Knight, 1992, 461). Other passages support this interpretation (I Thes 2:19; Jas 1:12; I Pet 5:4; ReV 2:10; 21:1; i Cor 9:25). On the other hand it could mean a crown appropriate for a righteous person. Those who live a life of righteousness (3:16) will receive a crown. This fits better with the idea of an athlete’s crown and the idea that it is already ‘in store’ for him. The verb apodidwmi has the idea of a reward for services rendered.
‘The Lord in the Pastoral Epistles is always Christ and he is a righteous judge in distinction to earthly judges such as Nero. ‘He is thus qualified to judge righteously and give ‘the crown of righteousness’. This ‘crown of rightesouness’ is a gift from ‘the righteous judge’ given on the basis of Christ’s death and righteous life (1:10).
That day’ is the well-known (1:12, 18; 4:1) final day of judgement when Paul hopes to be among a multitude who will obtain the same crown. They are defined in terms of their ‘love’ or ‘longing’ for Christ’s appearing. The perfect tense indicates that such ‘longing’ has been a constant characteristic of their lives. Paul, who is about to die, wants Timothy, who will live on, ‘to live and die in the light of Christ’s return and kingdom’ (Knight, 1992, 462). ‘As the leaders of the former generation die, it is all the more urgent for those of the next generation to step forward bravely and to take their place.’ (Stott, 1973, 116).
The encouragement given to Timothy in this passage is centred in the O.T. and the Gospel. Mounce (2000, 555) summarizes this well when he says:
This theme appears five times in this passage: Timothy has learned the OT and the gospel and is convinced of their truth (3:14); he has known the OT (“holy writings”) from childhood (3:15); “Scripture” comes from God and is therefore sufficient to train Timothy fully for ministry (3:16-17; cf. 4:5); Timothy is to preach the word in season and out (4:2); Timothy’s message is the truth, healthy instruction that the opponents are trading in for myths (4:4). Although Paul uses different terms to describe the OT and the gospel, they all refer to the message of God and need to be interpreted together. Timothy’s ministry centers on Scripture: the OT and the gospel message.
So Paul’s charge to Timothy in the light of his departure is to continue to trust in the Scriptures which he learnt from infancy and to proclaim their message in all circumstances, even when that results in rejection and persecution. He is to remember that he is before God and Christ. So the church has always proclaimed the message of God’s word when she has been faithful to it.
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