This is a ‘Three Things’ issue, where I share three key insights from 2 Timothy. In the final point, I also explore how Paul structures his text. Part of these insights flow from having recently taught 2 Timothy. Part of it also stems from something we did during our Bibliquip 3 gathering in February of this year. We were together as staff of Bible courses in YWAM Europe, about 60 of us. And three times during those days we sat down in small groups to do an in-depth Bible study of 2 Timothy 2f.
One thing we learned? We still have much to learn. Now to my three newly-gained insights into 2 Timothy.
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2 Timothy 3:16: A Prooftext – Based on What?
Let’s begin with one of the best-known verses from 2 Timothy: 3:16. It is our most important prooftext for the inspiration of the Bible:
All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness
Although… when Paul penned these words, there was no New Testament yet. The “Scripture” he speaks of are the books of what we call the Old Testament. Paul considers them “breathed out by God”.
Where did he get this? On what basis is he making his statement? It is not immediately obvious. There is no verse in the OT that states something similar.
The answer likely lies in experience. In these documents God speaks in a way unlike in any other text. These writings are qualitatively different from all other writings.
Don’t get me wrong. I am not primarily thinking of individual experience. It is the historical and communal experience of Israel under the old covenant and that of the church under the new. Our (and Paul’s) personal experience confirms but does not establish the unique status of this collection of texts.
God’s breath also appears in Genesis 2, bringing the first human to life. In a comparable way, God breathed life into the words of Scripture. As Hebrews 4:12 and 1 Peter 1:23 tell us, it is a “living” word.
Later, the church recognized the same divine breath in the writings we now call the New Testament. They share the same inspired, ‘in-spirited’ quality as the Old Testament.
And therefore Scripture is alive, and therefore it can do something.
2 Timothy 2:11-13: A Random Saying?
In the middle of direct instructions to Timothy, we read:
The saying is trustworthy, for:
If we have died with him, we will also live with him;
if we endure, we will also reign with him;
if we deny him, he also will deny us;
if we are faithless, he remains faithful –
for he cannot deny himself. (2 Tim. 2:11-13)
Paul does this more often in the Pastoral Epistles (Titus and 1 and 2 Timothy): He throws in a saying that is usually marked as “trustworthy”, and often, it looks a bit random. This seems especially true in this passage.
It has always bothered me: What does this saying have to do with what follows or what goes before? What is the point?
In discussing the passage with others, it became clear to me. Paul is using ‘hook words’ to provide connection and well, cohesion to the text.
In 2 Timothy 2:8, he reminds Timothy of “Jesus Christ, risen from the dead”. Because of this gospel, so Paul, “I endure everything for the sake of the elect, that they also may obtain … eternal glory” (2 Tim. 2:10).
What makes this a trustworthy saying is another saying consisting of four lines. It may be part of a hymn or a confession of faith, we don’t know. The first two lines are positive and repeat the ideas of resurrection, enduring, and eternal glory (living and reigning with him). The third line stands in contrast to this; it states the negative consequence of denying him, the opposite of enduring.
The fourth line is more difficult. Is this also a negative (he remains faithful to judge), creating a balance of two positives and two negatives? Or is it a positive conclusion: God won’t turn his back on us; repentance remains possible? The partial parallel in Romans 3:3 perhaps supports the latter (cf. 1 John 1:9). It is a word of comfort rather than a warning: he won’t turn away.
Whether Paul is warning of judgment or reassuring of God’s steadfastness, the phrase remains a powerful statement about his unchanging nature.
Jumping Around or Thoughtfully Structured?
The previous section already touched on this question. At first glance, the Pastoral Epistles seem loosely structured and somewhat unorganized, unlike Paul’s other letters. He jumps back and forth between personal admonition, debunking false teachers, and doctrinal summaries – among other things.
However, a closer look reveals Paul’s intentional use of ‘hook words’ to create textual cohesion between paragraphs. In what follows, I will explain how this works in 2 Timothy 1.
In the first paragraph (2 Tim. 1:3-7), Paul remembers both the faith of his ancestors and that of Timothy’s mother and grandmother. Two hooks connect this paragraph with the next: not fear, but power (2 Tim. 2:7), as does the connective therefore (2 Tim. 2:8).
Power is repeated in 2 Timothy 2:8. The idea of fear shows up as shame (2 Tim. 1:8 and 12). Both fear and shame can be a reaction to suffering caused by the gospel.
Further cohesion is provided by the focus on the testimony (2 Tim. 1:8), the gospel (2 Tim. 1:8, 10), and the good deposit (2 Tim. 1:14). The latter is “what has been entrusted to me [Paul]” and also “to you [Timothy]” (2 Tim. 1:12, 14). These near synonyms are the equivalent of Timothy’s faith in the first paragraph (2 Tim. 1:5).
In all of this, Paul is the example that Timothy is to follow (2 Tim. 1:13).
At first sight, the third paragraph (2 Tim. 1:15-18) changes the subject. But no! Notice the repetition of the hook word ashamed in verse 16. The paragraph provides positive and negative examples of the attitudes and responses Paul is discussing.
These themes and verbal links continue into chapter 2. Timothy should be strengthened by grace (2 Tim. 2:1, repeating the idea of power). He is to “share in suffering” (2 Tim. 2:3), just as Paul is suffering for the sake of the gospel (2 Tim. 2:8f).
The trustworthy saying in 2 Timothy 2:11-13 functions as a conclusion and marks an end point to the first unit. It is also a summary of the gospel, as are 2 Timothy 1:9f and 2:8 – another repetition providing cohesion.
From 2 Timothy 2:14 onwards, Paul shifts to a broader spread of exhortations. But he will return to his life as a model for Timothy to follow (2 Tim. 3:10ff) – yet more repetition that provides cohesion.
Here is one thing I take away from this section. Paul begins with affirmation, which functions as an indirect exhortation. He essentially says: “You are doing the right thing! (So keep doing it!)” It is only in 2 Timothy 1:6 that he moves on to direct and explicit exhortation.
Paul does the same thing in 2 Timothy 3:10ff. He begins with affirmation (“You … have followed”), then moves on to direct exhortation. He does it extensively throughout 1 Thessalonians (esp. 1 Thess. 4:1).
Paul’s use of affirmation as exhortation highlights a powerful truth: encouragement can be just as compelling as direct instruction.
Attribution
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References
Unless indicated differently, Scripture quotations are from The Holy Bible, English Standard Version®, copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers. Used by permission. All rights reserved.