Down to Earth But Heavenly Minded

What does 2nd Timothy Chapter 4 mean?

Chapter 4, the final chapter of 2 Timothy, includes two major sections. The first section develops the importance of preaching the Word of God (2 Timothy 4:1–5). The second section offers concluding thoughts to Timothy (2 Timothy 4:6–22).

Verses 1–5 include Paul giving a charge to Timothy (2 Timothy 4:1). Paul’s reason for using this strong, commanding language is his own impending death. As later verses will show, Paul knows that he will not survive his current run-in with Roman law. After all of the encouragement and coaching he has offered in this letter, Paul wants to leave a clear impression on his friend to continue the work they have done so far.

Timothy is to “preach the word” (2 Timothy 4:2). In the future, people would not endure sound teaching, but select teachers who speak what they want to hear (2 Timothy 4:3), turning from the truth to myths (2 Timothy 4:4). Timothy, in contrast, is commanded to fulfill his calling (2 Timothy 4:5). Rather than being distracted by bickering and errors, Timothy is to hold to the truth. As the prior chapter indicated, the anchor point of this truth is the written word of God (2 Timothy 3:16).

In verses 6–18, Paul speaks about his perspective on the end of his life (2 Timothy 4:6–7), his future with Christ (2 Timothy 4:8), and his friends in this world (2 Timothy 4:9–18).

Many had left Paul, with only Luke remaining (2 Timothy 4:11). Some of these friends had left on good terms, in order to continue Christian work. Others, like Demas, had abandoned the faith completely in order to return to “this present world.” Even those who had stayed with Paul, because of the hostile Roman government, were not able to vouch for him during his trial (2 Timothy 4:16). Despite this, Paul felt the help and presence of the Lord (2 Timothy 4:17–18).

Paul asks for Mark and Timothy to visit him (2 Timothy 4:11), bringing his coat, books, and parchments (2 Timothy 4:13). Paul warned against Alexander the coppersmith (2 Timothy 4:14–15). While we are not exactly sure of who this Alexander is, he was clearly enough of a threat that Paul felt the need to name names.

Paul’s brief conclusion included greetings to friends (2 Timothy 4:19), information about Erastus and Trophimus (2 Timothy 4:20), and another plea for Timothy to come to him in Rome before winter (2 Timothy 4:21). Others in Rome send their greetings (2 Timothy 4:21), and a concluding word is given, the final words left in the New Testament before Paul’s death: “The Lord be with your spirit. Grace be with you” (2 Timothy 4:22). This spotlight on grace is a fitting conclusion to both Paul’s writings and his earthly life.

Chapter Context
Chapter 4 provides conclusions and applications for Paul’s prior teachings. Paul has encouraged Timothy with a reminder of his spiritual heritage. He has urged courage and endurance. Paul has also specifically laid out the sins of false teachers, and made a contrast between them and his own ministry. Knowing all these things, Timothy is now—in this final letter from Paul—being told in no uncertain terms what his mission is. He is to defend the faith, despite false teachers, because Paul will no longer be able to do so himself.

Verse by Verse

Verse 1. I charge you in the presence of God and of Christ Jesus, who is to judge the living and the dead, and by his appearing and his kingdom:

Paul begins this final chapter of his letter with a strong command to Timothy. He uses a Greek courtroom term which implies testimony, witness, or obligation: diamartyromai. This is a solemn, serious obligation which Paul is placing on his friend. The exact same word is found in 1 Timothy 5:21 where Paul wrote, “In the presence of God and of Christ Jesus and of the elect angels I charge you to keep these rules without prejudging, doing nothing from partiality.” In 1 Timothy 6:13 Paul used different Greek terminology, but a similar meaning, to say, “I charge you in the presence of God, who gives life to all things, and of Christ Jesus.” Paul’s intent is to bring Timothy to close attention and obedience to an important instruction.

Paul refers to Jesus using a phrase also found in Acts 10:42 and 1 Peter 4:5. Two other attributes are also given regarding Jesus in this verse. First, Paul spoke of His appearing. Paul’s later writings noted an emphasis on this idea of Christ’s appearing or return (1 Timothy 6:14; 2 Timothy 4:8; Titus 2:13). Second, he spoke of Christ’s kingdom. Paul believed he would soon live with Jesus in this heavenly kingdom (2 Timothy 4:18).

Context Summary
Second Timothy 4:1–8 contains Paul’s last ministry instructions to Timothy. Paul knows that he will not survive his current imprisonment. So, he clearly and boldly charges Timothy—commands him—to hold to the faith he has seen and lived. He can do this knowing that Paul has faithfully served God, expecting the heavenly rewards given to all of God’s followers. The poignant tone of this passage is made even more bittersweet by the long friendship these two men have shared.

Verse 2. preach the word; be ready in season and out of season; reprove, rebuke, and exhort, with complete patience and teaching.

The “charge” Paul mentioned in the previous verse is announced here in verse 2: “preach the word.” Timothy was not to turn from sound doctrine or to myths (2 Timothy 4:3–4), but was to focus his ministry on communicating God’s revealed truth. Paul then includes seven specific ways in which Timothy is to preach the word.

First, Timothy was to be ready when preaching was convenient. The phrase “in season” refers to those times when one is, by common sense, “supposed” to be preaching the word. These are friendly circumstances, or safe times.

Second, Timothy was to be ready when preaching was not convenient. This is the meaning of the phrase “out of season.” These are the times when proclaiming the truth is awkward, difficult, or resisted.

Third, he is to provide correction to those who are in error. This echoes Paul’s call to “rebuke” or “reprove” found in 1 Timothy 5:20 (Proverbs 3:12; 9:8; 19:25).

Fourth, Timothy is to speak out against wrong. The Greek term translated as “rebuke” is epitimēson, which in this context means to scold, chide, or correct.

Fifth, Timothy must exhort, a term referring to encouragement or urging. This is from the Greek term parakaleson, which involves support, comfort, and aid.

Sixth, Timothy is to preach with patience. For those in leadership, and especially when faced with opposition, this can be extremely difficult. And yet, Paul mentions this as part of the fruit of the Spirit (Galatians 5:22–23). Patience, despite frustrations, is meant to be a hallmark of Christian faith.

Seventh, Timothy’s preaching of the word should include teaching, a term referring to instruction. He is to include both emotion and intellect, training believers to follow God’s truth.

Verse 3. For the time is coming when people will not endure sound teaching, but having itching ears they will accumulate for themselves teachers to suit their own passions,

The time when people would not listen to sound teaching and instead amass false teachers was not far away, according to this reference. . Paul was concerned that after his death, false teachers would arise in Ephesus and turn believers from the true faith into error and myths. Paul specifically addresses four concerns in this verse and the next that would lead people away from God’s truth.

The first two concerns are in this verse. First, people would grow tired of the true gospel and reject it. Instead, they would turn in other directions, looking to replace sound or healthy teaching. This is to be expected when the gospel message begins with a humbling, difficult thought: we are imperfect and in need of saving.

Second, instead of following godly teachers, people would choose to follow teachers who told them what they liked to hear, rather than what was true. The idea of “itching ears” may be that of twitching or moving ears that sought something different from the traditional, true gospel message.

The next verse will add two more descriptions of those who turn away: they will avoid truth, and they will follow myths.

Verse 4. and will turn away from listening to the truth and wander off into myths.

Paul presents the third and fourth traits of those who would turn from the true preaching of God’s Word in the future. The first was growing tired of the gospel and looking for alternatives. The second was seeking out people to tell them what they wanted to hear, rather than what was true.

Third, these who fall away will specifically be avoiding the truth. In addition to not enduring sound teaching and finding teachers of their liking, these unfaithful people will literally turn the other direction from the truth. If the truth says to go right, these people go left. They will not live by the truth or even listen to it. Instead of responding to reason, and conviction, they will rebel against it.

Fourth, these unfaithful people will stumble through false ideas and myths. Timothy had already been warned about false teachers who were devoting themselves to myths (1 Timothy 1:4) and was warned against this practice in this own life (1 Timothy 4:7). Paul also gave a similar warning to Titus (Titus 1:14). Peter firmly stated he and the other apostles did not follow “cleverly devised myths” but were “eyewitnesses of his majesty” (2 Peter 1:16). Once a person is determined to reject the truth, they are prone to believing anything, no matter how silly it might be.

Verse 5. As for you, always be sober-minded, endure suffering, do the work of an evangelist, fulfill your ministry.

After four warnings about those who would turn from the Word of God in the future, Paul gives Timothy four positive commands. First, Timothy was to be focused and alert, talking his life and role seriously. The concept of living a “sober” life, as used here, is not a reference to alcohol (1 Timothy 5:23), but comes from the Greek word nēphe. This means to be calm, focused, and controlled.

Second, Timothy needs to “endure suffering.” Endurance is a major theme in this letter, mentioned several times already (2 Timothy 2:10, 12; 3:11; 4:3). The idea is not merely “surviving” situations, but maintaining his Christian perspective during those hard times.

Third, Timothy is to “do the work of an evangelist.” This is an interesting term, and Paul’s use of it teaches some important points. The Greek euangelistou, from the root word euaggelistes, is uncommon in the New Testament. This description is used elsewhere only of Philip the evangelist (Acts 21:8), who was one of the seven leaders selected in Acts 6, and for a type of church leader mentioned in Ephesians 4:11. An evangelist is literally a person who presented the good news of Christ. Timothy, whether this was his spiritual gift or not, is being commanded to communicate the gospel as part of his ministry as a church leader.

What’s also interesting about this is how Paul has not described Timothy. Specifically, Timothy is not being referred to as an “apostle,” a term Paul used of himself (2 Timothy 1:1). According to the New Testament, true “apostles” were only those men specifically commissioned as “sent ones” by Christ. Those who came after may be evangelists, such as Timothy, but they cannot be “apostles.”

Fourth, Timothy is to more than endure; he is to accomplish the purposes of his ministry calling. Ministry is hard work and there is often a temptation to quit. There is a natural lure to settle for less than our best. Here, Paul commands Timothy to continue, even during difficult times, to complete the calling God had given him.

Verse 6. For I am already being poured out as a drink offering, and the time of my departure has come.

In this verse, Paul turns from commands for Timothy back to reflecting upon his own life. The “drink offering” refers to a cup of wine a Jewish priest poured out beside the altar following the offering of a ram, lamb, or bull in the temple (Numbers 15:1–10; 28:4–7). Just as the drink offering symbolized the end of the offering, Paul’s life was about to come to an end. He is writing these words under Roman imprisonment and expects to be executed before too long. Paul has already made one courtroom appearance during this imprisonment (2 Timothy 4:16), but does not expect to be given another opportunity.

Paul uses the metaphor of dissolving or departing, from the Greek word analys󠅍eōs, referring to a ship which has untied itself from the dock and is about to set sail. This is the same word Paul uses in Philippians 1:23, saying his desire was to die or “depart and be with Christ, for that is far better.” The same concept of “departure,” using other Greek terms, was often used as a metaphor for death, such as those of Jesus (Luke 9:31) and Peter (2 Peter 1:15).

Verse 7. I have fought the good fight, I have finished the race, I have kept the faith.

As Paul looked toward his coming death, he also looked back and gave three positive statements about his ministry. First, he declared confidence in his own efforts for the sake of Christ. In 1 Timothy 6:12, Paul had commanded Timothy to likewise, “fight the good fight of the faith.”

Second, Paul stated that he has completed the mission he was given by God. Elsewhere Paul spoke of the Christian faith as a race, saying, “Do you not know that in a race all the runners run, but only one receives the prize? So run that you may obtain it” (1 Corinthians 9:24). In Hebrews 12:1, the author also noted, “let us run with endurance the race that is set before us.”

Third, Paul writes that he has specifically held to the truth. Paul did not keep some ambiguous faith in God, but “the” faith, a specific belief in Jesus as the resurrected Messiah. The New Testament often spoke of belief in Jesus as “the faith” (Acts 6:7; 13:8; 14:22; 16:5). Paul commanded the Corinthian Christians to “stand firm in the faith” (1 Corinthians 16:13), something he practiced in his own life. “The faith” has also been referred to several times in this letter (2 Timothy 1:13; 3:8).

Verse 8. Henceforth there is laid up for me the crown of righteousness, which the Lord, the righteous judge, will award to me on that day, and not only to me but also to all who have loved his appearing.

Because of Paul’s faithfulness to Christ, he can confidently expect heavenly rewards. Salvation is by grace through faith (Ephesians 2:8–9), yet eternal rewards are based on one’s faithful service to Christ. This is the only place in the New Testament referring to this specific type of crown. Other crowns include the imperishable crown (1 Corinthians 9:24–25), crown of rejoicing (1 Thessalonians), crown of life (James 1:12; Revelation 2:10) and crown of glory (1 Peter 5:4). This crown of righteousness would come from the “righteous judge” (also Psalm 7:11).

Paul expects to obtain this crown on “that Day,” a reference which is often debated by interpreters. Some believe this would be when Paul died and stood before the Lord, while others interpret this as a future time such as the end-times “Day of the Lord.” Given the context of this passage, it seems more likely to be a reference to when Paul dies. Of much encouragement to Christians is the fact that Paul adds that the crown of righteousness is for him and also “all who have loved his appearing.” Any faithful believer has the potential to receive this particular crown.

Verse 9. Do your best to come to me soon.

This short verse expresses some urgency. Paul not only asks for a visit, but one soon, and with Timothy’s best efforts. Paul deeply desired for Timothy to visit him before his death. Paul will also request that Timothy bring Mark with him (2 Timothy 4:11), as well as Paul’s cloak, books, and parchments (2 Timothy 4:13). Paul was all alone at this time with the exception of Luke (2 Timothy 4:11) and longed for friends to visit.

The time of this writing was likely in the fall. This can be determined since Paul was asking for his cloak (2 Timothy 4:13) and urged Timothy to come before winter (2 Timothy 4:21). Since Timothy would need to sail in the Mediterranean to come to Paul, it meant he needed to leave before sailing became too difficult in winter weather, usually late October. A time frame of early fall, in the last year of Paul’s life, most likely AD 65, is the probable time Paul offered these important words.

Context Summary
Second Timothy 4:9–18 updates Timothy on Paul’s ministry partners, as well as his antagonists. Some of Paul’s friends have been sent out on missionary causes. Others, such as Demas, have turned their back on Paul and abandoned him. Only Luke, the author of the Gospel of Luke and the book of Acts, is still with him. Paul specifically warns Timothy about Alexander the coppersmith. Paul knows full well that he will not survive this trip through the Roman legal system. Rather than despair, he still rejoices in his salvation and praises God.

Verse 10. For Demas, in love with this present world, has deserted me and gone to Thessalonica. Crescens has gone to Galatia, Titus to Dalmatia.

This verse offers one important reason that Paul wanted Timothy to visit him in Rome: most of his companions had left him. At this point in time, simply being a Christian in Rome was dangerous. Few people were willing to proclaim their faith, let alone go to a prison to associate with a targeted believer like Paul.

Three specific men are mentioned in this verse. First is Demas, who had served as part of Paul’s ministry team during Paul’s house arrest in Rome in AD 60—62 (Colossians 4:14; Philemon 1:24). This verse makes for a sad end to the Bible’s description of the man. Colossians 4:14 and Philemon 1:24 referred to Demas as one of Paul’s Christian companions. Here, he is said to have loved this world more than his work as an evangelist. So, he left Paul and the other believers and went to Thessalonica.

Second, Paul refers to the name Crescens. This person is not mentioned elsewhere in the New Testament and little is known about him. He was a believer who served Paul at some point during Paul’s second Roman imprisonment and had later gone to Galatia. He may have been from Galatia originally. If so, he would have been one of the believers written to in Paul’s letter to the Galatians. Whether he was a church leader there or not is uncertain. Unlike Demas, the reason he left is not mentioned. This leaves open the possibility that he left on better terms than Demas did.

Third, Titus had left for Dalmatia. Titus is most likely the same Christian leader addressed in Paul’s letter bearing his name. The reason for his trip to Dalmatia is unknown, though likely for evangelistic purposes. Not all of the people who “left” Paul abandoned him.

Verse 11. Luke alone is with me. Get Mark and bring him with you, for he is very useful to me for ministry.

While many people had left Paul behind in Rome, for various reasons, Luke had remained. This is the physician (Colossians 4:14) who travelled as a missionary with Paul, including during his first imprisonment. He appears to have been extremely loyal to Paul, remaining as his final friend during his second imprisonment. In addition, he penned both the Gospel of Luke and the book of Acts. It’s possible that Luke served as Paul’s secretary for this letter, writing down his words. This, however, is uncertain.

A second friend is mentioned in this verse: Mark. This was John Mark, a young man whose mother hosted early believers in her home in Jerusalem. He travelled with Paul and Barnabas on their first missionary journey, leaving them early to return to Jerusalem. When Paul and Barnabas prepared for a second trip, they divided because Paul refused to take Mark with them, while Mark’s relative Barnabas chose to remain with him and minister on the island of Cyprus. Mark later appears with Paul during his first arrest in Rome (Colossians 4:10; Philemon 1:24). Interestingly, Mark and Luke both wrote one of the Gospels, perhaps during this same time period in Rome.

Verse 12. Tychicus I have sent to Ephesus.

In this passage, Paul has been offering updates on his various ministry partners. Here, he mentions Tychicus, whom Paul has personally dispatched to Ephesus. Timothy personally knew Tychicus, from their travels with Paul (Acts 20:1–6). When Paul wrote to the Ephesian believers during his first imprisonment, it appears Tychicus delivered the letter (Ephesians 6:21). Along with Onesimus, he also delivered Paul’s letter to the Colossians (Colossians 4:7).

Interestingly, Tychicus was also mentioned with Paul prior to his second Roman imprisonment. In Titus 3:12 we find, “When I send Artemas or Tychicus to you, do your best to come to me at Nicopolis, for I have decided to spend the winter there.” They were in Nicopolis together sometime prior to Paul’s arrest. After Paul’s arrest, he was with him at least some time in Rome, then traveling to Ephesus. The purpose of his travel there is not explained.

The fact that Tychicus has been sent to Ephesus, where Timothy is, suggests that Paul intends him to serve as a substitute for Timothy so he can travel to see Paul. This is supported by Paul’s very next comment to Timothy, in verse 13: “When you come.”

Verse 13. When you come, bring the cloak that I left with Carpus at Troas, also the books, and above all the parchments.

In verse 12, Paul has noted that another believer, Tychicus, has been sent to Ephesus. This is where Timothy is currently stationed. Paul assumes Timothy will come to him immediately, probably leaving Tychicus there as a temporary substitute.

Paul’s request for a cloak was not only personal, but practical. The weather would soon be cold (2 Timothy 4:21).

Carpus was likely a believer in Troas. Paul had been there in the past on two mentioned occasions (Acts 16 and 20) and apparently a third time prior to his second Roman imprisonment.

In addition to a cloak, Paul had left two other items in the possession of Carpus: scrolls and parchments. The scrolls may have been Old Testament scrolls or the Torah or other books, though this is uncertain. The parchments were flat, book-like materials, used for writing. These were either parchments already written upon or perhaps referred to blank parchment Paul wanted for writing new materials. Even during imprisonment, and facing the end of his own life, Paul is still emphasizing the importance of reading and studying the Word of God.

Verse 14. Alexander the coppersmith did me great harm; the Lord will repay him according to his deeds.

Paul certainly preached gentleness and peace. And yet, as this verse shows, he was not afraid to name names when the situation called for it. Here, he specifically warns Timothy about a particular person, “Alexander the coppersmith.” Alexander was an extremely common name during this era. There are at least three Alexanders mentioned in other portions of the New Testament (Mark 15:21; Acts 4:6; 19:33). The man Paul refers to here may be the same Alexander mentioned in 1 Timothy 1:20, whom Paul “handed over to Satan.” This verse does not make this clear, however. Some have also suggested the man referred to here is the same Jewish Alexander in Acts 19:33–34, who was in Ephesus.

Given Paul’s comments here, he does not view Alexander the coppersmith as a believer. Paul’s allusion to Psalm 28:4 is a reference to the ungodly ones who will be punished by God for their crimes. Alexander seems to have been a significant antagonist to Paul. The next verse describes that he strongly opposed the gospel. He clearly frustrated Paul and seems to have been an ongoing problem when Paul wrote this letter. Timothy is to watch out for him as well.

Verse 15. Beware of him yourself, for he strongly opposed our message.

Alexander caused Paul great harm (2 Timothy 4:14) and was apparently still doing so when Paul wrote this letter. As a result, Paul warned Timothy against him as well. Alexander was not merely a skeptic, but “strongly opposed” the gospel. He was a coppersmith who may have opposed Paul because he made his living creating copper gods and goddesses for his community similar to Demetrius the silversmith in Acts 19:23–41.

If this man is the same Alexander as in 1 Timothy 1:20, he was a false teacher and coppersmith in Ephesus who had been a problem to both Paul and Timothy. He was against the gospel and tried to cause problems in the church. God would judge him (2 Timothy 4:14), which may connect with Paul’s words in 1 Timothy 1:20 about Hymenaeus and Alexander being “handed over to Satan that they may learn not to blaspheme.” In the prior verse, Paul cited Psalm 28 in reference to Alexander, clearly indicating that he was not a believer.

Verse 16. At my first defense no one came to stand by me, but all deserted me. May it not be charged against them!

Roman law typically gave prisoners a preliminary hearing before a full trial. In Paul’s case, in this trip through the legal system, he made his defense without his fellow believers there for support. This was likely due to the fact that Christians were targeted for persecution by Nero. Following a series of fires in Rome in the summer of AD 64, Christians were blamed. Given the political climate of that time, anyone who stood by Paul at his first defense would likely have been jailed along with him.

Paul seems to understand this, and instead of bitterness, he offers forgiveness. Jesus made a similar statement from the cross (Luke 23:34), as did the first martyr Stephen while Paul watched the coats of those who stoned him (Acts 7:58—8:1). Though Paul had been charged with a crime, he did not want any “charge” against those who failed to stand with him at his hearing.

At the same time, this sheds some personal light on Paul’s earlier appeal to Timothy not to be “ashamed” of his faith (2 Timothy 1:8), or to be afraid of suffering for the sake of Christ.

Verse 17. But the Lord stood by me and strengthened me, so that through me the message might be fully proclaimed and all the Gentiles might hear it. So I was rescued from the lion ‘s mouth.

Given the dangerous, anti-Christian politics of the time, no human stood with Paul at his first hearing. However, Paul was entirely confident that he was not alone. His words closely reflect Daniel’s response from the lion’s den: “My God sent his angel and shut the lions’ mouths, and they have not harmed me, because I was found blameless before him; and also before you, O king, I have done no harm” (Daniel 6:22). At his first hearing, Paul might have avoided immediate execution—perhaps even death by lions in the Coliseum. Given his earlier comments, he does not expect to be so lucky in the future. The idea of rescue from the mouth of a lion is also used figuratively in Scripture, as in Psalm 22:21 and 1 Peter 5:8. According to tradition, Paul was eventually beheaded.

Paul also understood God’s good reasons for his own suffering. The spread of the gospel was his true mission on earth. Specifically, Paul was called to preach the good news to the Gentiles (Romans 1:16–17; Galatians 1:16; 2:8). His ability to preach to people, in the largest and most powerful city in the world, was part of his mission to promote the truth. Eventually, that mission was going to lead to conflict with the powers that be.

Verse 18. The Lord will rescue me from every evil deed and bring me safely into his heavenly kingdom. To him be the glory forever and ever. Amen.

Paul concludes his thoughts from the previous verse. Even though he fully expects to die under Roman imprisonment, he still speaks of God rescuing him. Just as Paul had been delivered from Alexander (2 Timothy 4:14) and in his first legal defense (2 Timothy 4:17), God’s will would be perfectly fulfilled, no matter what the earthly outcome. Paul was confident of his salvation and his eternal destiny.

As a result, Paul could praise God, even in prison. Though he expected to soon die, he could still say, “To him be the glory forever and ever. Amen.” His life had been given in service to the Lord, the One whom he would soon see face-to-face. Paul’s story would soon fulfill his words in Philippians 1:21: “For to me to live is Christ, and to die is gain.” He would not simply die and become non-existent or endure soul sleep, but would immediately be in the presence of the Lord Jesus Christ (2 Corinthians 5:6–8; Philippians 1:23).

Verse 19. Greet Prisca and Aquila, and the household of Onesiphorus.

This verse begins Paul’s four-verse conclusion to his final New Testament letter. This ending is mostly a post-script, offering various greetings and other closing comments. The first two individuals mentioned are the Christian missionary couple Prisca and Aquila. Paul first met Aquila (the husband) and Prisca (also called Priscilla) in Corinth. They were Jews from Italy who had fled to Corinth during the time of Claudius when Jews had been ordered to flee Rome (Acts 18:1–2). They were tentmakers like Paul and worked together with him in Corinth (Acts 18:3) before Paul was joined by Silas and Timothy and devoted himself full-time to preaching (Acts 18:4–5).

After more than a year and a half together in Corinth, Paul, Priscilla, and Aquila left together to various locations in route to Antioch. Priscilla and Aquila mentored Apollos in Ephesus as well (Acts 18:24–28). They were later mentioned as leading a house church in Ephesus (1 Corinthians 16:19) around AD 53—54, were in Rome when Romans was written around AD 55 (Romans 16:3), and were back in Ephesus when 2 Timothy was written, sometime around AD 64—67.

The household of Onesiphorus may include his family and those in his home, including servants. Some speculate the reference to the “household” of Onesiphorus may be because he had already died by this time, though this is uncertain (2 Timothy 1:16). Others speculate exactly the opposite, since earlier portions of this letter suggest Onesiphorus might have actually been the one delivering this letter in the first place (1 Timothy 1).

Context Summary
Second Timothy 4:19–22 wraps up Paul’s last letter to his dear friend, Timothy. Paul has already asked Timothy to quickly make a trip to see him. Despite one successful trial, Paul knows he will not leave Rome alive. Here, he once again asks Timothy not to delay in making one last trip. Paul also gives some final greetings, both his own and from others in Rome. Paul ends the letter with the same emphasis marking his life and ministry work: the grace of God.

Verse 20. Erastus remained at Corinth, and I left Trophimus, who was ill, at Miletus.

These final verses of 2 Timothy serve as a post-script. Paul is offering various greetings and messages. Here, he mentions Erastus, who “remained at Corinth.” Timothy and Erastus had known each other for some time and had served in Macedonia together (Acts 19:22). Erastus was called a “city treasurer” in Corinth in Romans 16:23. This would be consistent with this verse that notes he “remained” at Corinth.

Trophimus is also mentioned in Acts 20:4 and 21:29. He was an Ephesian Christian (Acts 21:29) who served with Paul in ministry, taking gifts to the poor believers in Jerusalem together before Paul’s arrest there. In this verse he is noted as being “ill” with some unknown sickness and staying at Miletus. Miletus was a town near Ephesus where an early Christian community existed (Acts 20:15, 17). Trophimus had served at least some time with Paul shortly before his second Roman imprisonment, though where and for how long is uncertain.

Verse 21. Do your best to come before winter. Eubulus sends greetings to you, as do Pudens and Linus and Claudia and all the brothers.

This verse focuses on two themes. First, Paul urges Timothy to come to him in Rome, something he has already requested once in this letter (2 Timothy 4:9). It appears Paul wrote sometime in the fall, urging Timothy to come before winter weather shut down sea travel.

Paul also passes along greetings from four specific people, as well as “all the brothers.” There appears to have been many more Christians in Rome than when Paul had written his letter to the Romans approximately a decade earlier. The ministries of Paul, Peter (1 Peter 5:13), and other Christians had led to rapid growth among believers in the Empire’s capital. Little is known about these four individuals with the exception of Linus. In the writings of the church father Irenaeus, Linus is mentioned as the first bishop of Rome after the deaths of Peter and Paul. Timothy apparently already knew these four people.

Verse 22. The Lord be with your spirit. Grace be with you.

Paul’s final words in the New Testament offer much encouragement to Timothy and today’s readers: “The Lord be with your spirit. Grace be with you.” Jesus being “with your spirit” is also mentioned in the conclusions of three of Paul’s other letters (Galatians 6:18; Philippians 4:23; Philemon 1:25). “Grace be with you” ended other Pauline letters as well (Colossians 4:18; 1 Timothy 6:21; Titus 3:15).

Many questions remain unanswered at the end of 2 Timothy. Did Timothy make it to Paul before his death? How and when did Paul die? When was Paul arrested and imprisoned in Rome? When was his “first defense”? What happened to Luke, Mark, Timothy, and others closely connected with Paul following this time? Though much is unknown, it is clear Paul ended his last letter fully focused on Christ, faithfully serving him until his end. His letters and life continue to inspire believers around the world today who seek to serve the Lord Jesus Christ.

Book Summary
Second Timothy is the last New Testament letter written by Paul. Paul writes these words while awaiting execution by Rome. At this time, around AD 67, Timothy was leading the church in Ephesus. Paul writes to Timothy in order to encourage him. Paul is facing the worst of all hardships: his own impending death. So, he encourages Timothy to stand strong in his faith, with a reliance on the written Word of God. This letter echoes many of the themes Paul uses in his other letters.

End of Chapter 4 and the book of 2nd Timothy.

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