2 Timothy 1

Introduction

Second Timothy is widely regarded as Paul's final letter, written from a Roman prison where he awaits execution. Unlike his first letter to Timothy, which focused on church order and leadership, this second letter is intensely personal — the last words of a spiritual father to his beloved son in the faith. Paul writes to encourage Timothy, who appears to be struggling with fear and perhaps wavering under the pressure of persecution and false teaching. The chapter's central command is unmistakable: do not be ashamed of the gospel, and do not be afraid.

Chapter 1 moves from a warm greeting (vv. 1-2) through thanksgiving for Timothy's sincere faith inherited from his grandmother Lois and mother Eunice (vv. 3-5), to the heart of Paul's exhortation: fan into flame the gift God has given you, because God has given us a spirit not of cowardice but of power, love, and sound judgment (vv. 6-7). Paul then calls Timothy to join him in suffering for the gospel, grounding this call in a magnificent summary of God's saving purpose — a purpose established before time began and now revealed through Christ's appearing, which has abolished death and brought life and immortality to light (vv. 8-12). The chapter closes with a charge to guard the good deposit of sound teaching, set against the painful backdrop of mass desertion from Paul in the province of Asia, contrasted with the faithful loyalty of Onesiphorus (vv. 13-18).

Paul's Greeting (vv. 1-2)

Notes

• ἀπόστολος Χριστοῦ Ἰησοῦ διὰ θελήματος Θεοῦ ("apostle of Christ Jesus by the will of God") — Paul uses the same formula as in 1 Corinthians 1:1, 2 Corinthians 1:1, Ephesians 1:1, and Colossians 1:1. His apostleship is not self-appointed but comes through God's sovereign will. The phrase establishes Paul's authority from the very first line — important in a letter where he will ask Timothy to suffer alongside him.

• κατ᾽ ἐπαγγελίαν ζωῆς τῆς ἐν Χριστῷ Ἰησοῦ ("according to the promise of life that is in Christ Jesus") — The preposition kata with the accusative indicates the standard or sphere of Paul's apostleship: it is "in keeping with" God's promise of life. This is unusual among Paul's letter openings. Where the greeting of 1 Timothy emphasizes Christ as "our hope" and Titus emphasizes "the hope of eternal life" (Titus 1:2), here the emphasis falls on the promise of life — a word of assurance to a frightened young pastor and to Paul himself, who faces death. The life promised is located "in Christ Jesus," not in circumstances.

• ἀγαπητῷ τέκνῳ ("beloved child") — In 1 Timothy, Paul called Timothy γνησίῳ τέκνῳ ("genuine child," 1 Timothy 1:2). Here the adjective shifts to agapētos ("beloved, dear"), a warmer and more emotionally charged word. This is the language of deep affection, fitting the tone of a farewell letter. The word teknon ("child") rather than huios ("son") emphasizes the tenderness of the relationship — Timothy is Paul's spiritual offspring.

• Paul's greeting includes three gifts — χάρις, ἔλεος, εἰρήνη ("grace, mercy, peace") — rather than the usual two ("grace and peace") found in most Pauline letters. The addition of eleos ("mercy") appears only in the Pastoral Epistles addressed to individuals (here and 1 Timothy 1:2). Mercy is the compassionate response to someone in need or distress — a fitting word for Timothy, who is facing difficult circumstances and perhaps his own weakness.

Thanksgiving for Timothy's Faith (vv. 3-5)

Notes

• χάριν ἔχω τῷ Θεῷ ("I have gratitude to God") — The Greek phrase is literally "I have grace/thanks to God." The BSB renders this "I thank God," which is natural English, but the underlying expression charin echō is slightly different from Paul's more common eucharistō ("I give thanks"). Some scholars see this as a more personal, emotional expression — closer to "I am deeply grateful to God." I translated it as "I am grateful to God" to preserve this nuance.

• ἀπὸ προγόνων ("from ancestors/forefathers") — Paul claims continuity with his Jewish ancestors in his worship of God. The word progonos (from pro, "before," and the root of ginomai, "to become") means "one born before, ancestor." Paul does not see his faith in Christ as a break from his ancestral religion but as its fulfillment. This is significant coming from a former Pharisee (Philippians 3:5) who now sits in a Roman prison for preaching Christ.

• ἐν καθαρᾷ συνειδήσει ("with a clear/clean conscience") — The word syneidēsis ("conscience") was an important concept in Greco-Roman moral philosophy, referring to the inner witness that evaluates one's actions. Paul claims his conscience is kathara ("clean, pure") — not because he has never sinned, but because he serves God with integrity and sincerity. This is a pointed claim from a man in chains: imprisonment has not convicted his conscience. Compare Acts 23:1 and Acts 24:16, where Paul makes similar declarations before Jewish and Roman authorities.

• μεμνημένος σου τῶν δακρύων ("remembering your tears") — The perfect participle memnēmenos indicates a vivid, ongoing memory. Timothy's tears likely refer to their last parting — perhaps when Paul was arrested or when Timothy last visited him. The detail is deeply personal and reveals the emotional bond between them. Paul does not rebuke Timothy for weeping; he treasures the memory because it reveals Timothy's love.

• ἀνυπόκριτος πίστις ("unhypocritical/sincere faith") — The adjective anypokritos is formed from a- (privative) and hypokritēs ("actor, pretender, hypocrite"). Timothy's faith is "un-acted," genuine, without pretense. The word appears six times in the New Testament (also Romans 12:9; 2 Corinthians 6:6; 1 Timothy 1:5; James 3:17; 1 Peter 1:22) and always describes something inward that matches what is outward — love, wisdom, or faith that is real, not performed. I used "unhypocritical" in the translation to preserve the Greek etymology, though "sincere" captures the sense well.

• ἐνῴκησεν ("dwelt in/made its home in") — From en ("in") and oikeō ("to dwell, inhabit"). Faith is not described as something Lois and Eunice merely had but something that took up residence in them — a living presence. The aorist tense points to a definite historical reality. Paul traces Timothy's faith through three generations: grandmother Lois, mother Eunice, and now Timothy himself. Lois and Eunice are mentioned only here in the New Testament; Acts 16:1 tells us that Timothy's mother was a Jewish believer but his father was a Greek. The faith was transmitted through the maternal line despite a mixed household — a remarkable testimony to the influence of believing mothers and grandmothers.

Fan into Flame the Gift of God (vv. 6-7)

Notes

• ἀναζωπυρεῖν ("to fan into flame/rekindle") — This vivid compound verb appears only here in the entire New Testament. It is formed from ana- ("up, again"), zōos ("alive, living"), and pyr ("fire") — literally "to bring fire back to life again." The image is of embers that still glow but need to be blown or fanned back into a full blaze. Paul is not saying Timothy's gift has died; the fire is still there, but it needs to be actively stirred up. The implication is that spiritual gifts can smolder if neglected and must be intentionally cultivated. In 1 Timothy 4:14, Paul used a different word — mē amelei ("do not neglect") — for the same basic exhortation. The shift to the fire metaphor here is more urgent and more vivid.

• χάρισμα τοῦ Θεοῦ ("gift of God") — The word charisma (from charis, "grace") is a grace-gift, something freely given by God. In 1 Timothy 4:14, this gift was conferred "through prophecy, with the laying on of the hands of the council of elders." Here Paul says it came "through the laying on of my hands." The two accounts are complementary, not contradictory: the elders laid hands on Timothy together with Paul. The exact nature of the charisma is not specified — it likely refers to the particular spiritual empowerment Timothy received for his ministry of preaching, teaching, and leading.

• δειλίας ("cowardice/timidity") — This noun appears only here in the New Testament. It belongs to a word family associated with cowardice and shrinking back — the deilos ("cowardly") in Revelation 21:8 is listed alongside murderers and idolaters as those excluded from the new Jerusalem. Paul's use of this strong word suggests that Timothy was genuinely tempted to pull back from his calling under the pressure of persecution and opposition. The reassurance is pointed: the spirit of cowardice does not come from God. Whatever fear Timothy feels, it is not the Spirit's work.

• δυνάμεως καὶ ἀγάπης καὶ σωφρονισμοῦ ("of power, love, and sound judgment") — These three qualities are what God's Spirit does produce, set against the single negative (deilias). The word dynamis ("power") is the root of "dynamite" and "dynamic" — it is the capacity to act with strength and effectiveness. The word agapē ("love") needs no introduction; it ensures that power does not become domineering. The third term, sōphronismos, is rare — appearing only here in the New Testament. It is related to the sōphrosyne word group ("sound-mindedness, self-control, sobriety") that is prominent throughout the Pastoral Epistles (see Titus 1:8; Titus 2:2, Titus 2:5, Titus 2:6, Titus 2:12). I translated it as "sound judgment" rather than "self-discipline" or "self-control" because the -ismos suffix suggests the exercise or application of sound-mindedness — the ability to think clearly and act wisely, especially under pressure. A pastor facing persecution needs not just courage and love but also the clarity of mind to make wise decisions.

Do Not Be Ashamed of the Gospel (vv. 8-12)

Notes

• μὴ οὖν ἐπαισχυνθῇς ("therefore do not be ashamed") — The verb epaischynomai ("to be ashamed of") appears three times in this chapter (vv. 8, 12, 16), forming a thematic thread. Timothy is urged not to be ashamed; Paul declares he himself is not ashamed; Onesiphorus "was not ashamed" of Paul's chains. Shame was a powerful social force in the ancient Mediterranean world — associating with a condemned prisoner could bring disgrace and danger. Paul asks Timothy to overcome this culturally powerful instinct. The testimony (martyrion) of the Lord is both the testimony about Christ and the testimony Christ himself bore; the word martys/martyrion would soon take on the meaning "martyr."

• συγκακοπάθησον τῷ εὐαγγελίῳ ("suffer together for the gospel") — This compound verb is formed from syn- ("together with"), kakos ("bad, evil"), and pathein ("to suffer"). It appears only here and in 2 Timothy 2:3 in the entire New Testament. Paul does not merely ask Timothy to endure hardship but to co-suffer with him — to share in the same kind of suffering that Paul is experiencing as a prisoner. The call is not to passive acceptance but to active, willing participation in gospel suffering. The phrase kata dynamin Theou ("according to the power of God") qualifies this: the suffering is sustained not by human willpower but by divine power.

• σώσαντος ἡμᾶς καὶ καλέσαντος κλήσει ἁγίᾳ ("who saved us and called us with a holy calling") — The aorist participles point to a definite past act: God has saved and has called. Salvation and calling are presented as accomplished realities, not future hopes. The calling is hagia ("holy") — set apart, consecrated. This is not a general invitation but a specific, effectual summons from God that sets the recipient apart for God's purposes. The order is striking: saving comes before calling here, suggesting that the emphasis is on God's initiative rather than a chronological sequence.

• οὐ κατὰ τὰ ἔργα ἡμῶν ἀλλὰ κατὰ ἰδίαν πρόθεσιν καὶ χάριν ("not according to our works but according to his own purpose and grace") — This is one of Paul's clearest statements of salvation by grace apart from works. The word prothesis ("purpose, plan, setting forth") indicates a deliberate, pre-determined intention — God's saving activity flows from his own internal purpose, not from any human merit. Combined with charin ("grace"), the emphasis is entirely on God's initiative. Compare Ephesians 2:8-9 and Romans 9:11.

• πρὸ χρόνων αἰωνίων ("before eternal times/before the ages began") — This same phrase appears in Titus 1:2, where God promised eternal life "before the ages began." Here the grace itself was given to us in Christ Jesus before the ages began. This pushes the origin of salvation back before creation — God's gracious purpose for his people existed in eternity past. The plural chronōn ("times") and aiōniōn ("eternal, age-long") together convey a reach beyond all conceivable history.

• φανερωθεῖσαν δὲ νῦν ("but now made visible/manifest") — The contrast between "before the ages" and "but now" is a hallmark of Pauline theology: what was hidden in God's eternal purpose has now been revealed in history. The verb phaneroō ("to make visible, to manifest") emphasizes that the incarnation of Christ made God's previously hidden grace publicly visible. Compare Romans 16:25-26 and Colossians 1:26.

• καταργήσαντος μὲν τὸν θάνατον ("having abolished death") — The verb katargeō means "to render powerless, to make ineffective, to abolish." It is a strong word — death has not merely been weakened but rendered inoperative. Paul uses this verb of Christ's victory over death also in 1 Corinthians 15:26. Through his resurrection, Christ has broken death's power, even though believers still physically die. The aorist participle treats this as an accomplished fact, not a future hope.

• ζωὴν καὶ ἀφθαρσίαν ("life and immortality") — Christ did two things through the gospel: he abolished death and he "brought to light" (phōtisantos, from the same root as "photon") life and aphtharsia ("incorruptibility, immortality"). The word aphtharsia is formed from a- (privative) and phtheirō ("to corrupt, destroy") — literally "un-corruptibility." The gospel does not merely announce that death is defeated; it illuminates the reality of indestructible, incorruptible life on the other side of death. This is the promise of life mentioned in verse 1.

• παραθήκην μου ("my deposit") — The word parathēkē ("deposit, trust, something entrusted") is a legal and banking term referring to something placed in another's safekeeping. The phrase is ambiguous: does "my deposit" mean what Paul has entrusted to God (his life, his ministry, his future reward), or what God has entrusted to Paul (the gospel)? The context favors the former reading — Paul has placed his life and eternal destiny in God's hands and is convinced God will guard it "until that day" (the day of Christ's return and final judgment). The same word appears in verse 14, where it more clearly refers to what God has entrusted to Timothy (the gospel message). The double use creates a beautiful parallel: Paul trusts God with his deposit; Timothy must guard God's deposit.

Interpretations

• "Before time began" and the doctrine of election. The statement that God's grace was "given to us in Christ Jesus before the ages began" (v. 9) is a key text in the Calvinist-Arminian debate. Reformed theology reads this as evidence of unconditional election: God chose specific individuals for salvation and granted them grace in Christ before creation, entirely apart from foreseen faith or works. Arminian theology agrees that God's saving purpose is eternal but interprets "us" corporately — God purposed to save all who would believe, and the grace was provisionally "given" in the sense of being made available in Christ. Wesleyan-Arminian interpreters emphasize that the passage speaks of God's purpose and grace being eternal, not necessarily of individual predestination. Both sides agree on the core affirmation: salvation is entirely by grace, not by works.

Guard the Good Deposit (vv. 13-18)

Notes

• ὑποτύπωσιν ("pattern/model/outline") — This word appears only here and in 1 Timothy 1:16 in the New Testament. It means a sketch, outline, or prototype — something to be followed as a model. Timothy is to hold to the shape and pattern of the teaching he received from Paul, not merely individual doctrines but the whole framework of apostolic instruction. The word suggests that sound teaching has a recognizable form and structure.

• ὑγιαινόντων λόγων ("healthy/sound words") — Again the medical metaphor prominent in the Pastoral Epistles: doctrine is either healthy or diseased. The participle hygiainontōn (from hygiainō, "to be healthy") describes words that promote spiritual health. I translated this as "healthy words" rather than "sound teaching" to preserve the medical metaphor that runs through Paul's letters to Timothy and Titus. The pattern Timothy must maintain is one of wholesome, life-giving speech — in contrast to the "sick" disputes and word-battles Paul warns against elsewhere (1 Timothy 6:4).

• τὴν καλὴν παραθήκην φύλαξον ("guard the good deposit") — The same word parathēkē ("deposit") from verse 12 returns, but now the roles are reversed. In verse 12, Paul entrusted his deposit to God; here, God (through Paul) has entrusted a deposit to Timothy. The imperative phylaxon ("guard!") is military in tone — like a soldier guarding a treasure or a sentinel guarding a post. Timothy's primary responsibility is not innovation but preservation: guard what has been entrusted to you. The adjective kalē ("good, beautiful, noble") marks this deposit as precious and worthy of protection.

• διὰ Πνεύματος Ἁγίου τοῦ ἐνοικοῦντος ἐν ἡμῖν ("through the Holy Spirit who dwells in us") — Timothy is not left to guard the deposit by his own strength. The same Holy Spirit who empowers him (v. 7) also indwells him and enables him to preserve the truth. The present participle enoikountos ("dwelling in") indicates the Spirit's ongoing, continuous residence in believers. The word enoikeō connects back to verse 5, where faith "dwelt in" (enōkēsen) Lois and Eunice — the same verb root describes both faith's indwelling and the Spirit's indwelling.

• πάντες ... οἱ ἐν τῇ Ἀσίᾳ ("all who are in Asia") — The province of Asia was the Roman province in western Asia Minor (modern Turkey), with Ephesus as its capital — the very city where Timothy was serving (1 Timothy 1:3). The "all" is likely hyperbolic, referring to those Paul had expected to support him at his trial or during his imprisonment but who abandoned him instead. It does not mean that every Christian in Asia had apostatized. Still, the scope of the desertion is shocking and would have been deeply painful for Paul. Phygelus and Hermogenes are named as specific examples; they appear nowhere else in the New Testament, and nothing further is known about them.

• Ὀνησίφορος ("Onesiphorus") — The name means "profit-bearer" or "one who brings benefit," and Onesiphorus lives up to his name. He is mentioned only in 2 Timothy (here and 2 Timothy 4:19). Paul prays for his "household" (v. 16) and for Onesiphorus himself to find mercy "on that day" (v. 18). Several features of the passage — prayer directed to the household rather than to Onesiphorus personally, the wish for mercy "on that day" (the day of judgment) — have led some interpreters to conclude that Onesiphorus had already died by the time Paul wrote. If so, this would be one of the very few New Testament texts that could be read as prayer for the dead, though the passage is far from conclusive on this point. What is clear is the contrast Paul draws: while "all in Asia" abandoned him, Onesiphorus searched Rome diligently to find him and was not ashamed of his chains — embodying the very courage Paul urges upon Timothy.

• ἀνέψυξεν ("refreshed") — From ana- ("up, again") and psychō ("to breathe, to cool"). The literal sense is "to cool again" or "to revive by fresh air" — a metaphor for the relief and encouragement Onesiphorus brought to Paul in prison. The word appears only here in the New Testament. Prison conditions in the Roman world were harsh — dark, cramped, and often without adequate food or sanitation. Visits from friends would have been a literal lifeline, providing both material supplies and emotional support.

• The repetition of "may the Lord grant" in verses 16 and 18 creates a prayer frame around the Onesiphorus passage. In verse 18, the somewhat unusual phrasing "may the Lord grant him to find mercy from the Lord" — where "Lord" appears twice — has led to debate about whether the two references are to the same person of the Trinity or whether one refers to God the Father and the other to Christ. Most likely Paul uses "Lord" in both cases to refer to Christ, and the slight redundancy is a feature of earnest prayer rather than a theological distinction.