His Word Today

⁵ “I am reminded of your sincere faith, a faith that dwelt first in your grandmother Lois and your mother Eunice and now, I am sure, dwells in you as well. ⁶ For this reason I remind you to fan into flame the gift of God, which is in you through the laying on of my hands,” (2 Timothy 1:5–6 (ESV)

What did the Apostle Paul mean when he wrote Timothy had a sincere faith? How do believers in Christ today know if they have a sincere faith? What is faith and why is it important for it to be sincere?

Faith (πίστεως; pisteos) is a trust in, a commitment to, a dependance upon and a worship of an object. It can be accurately said every individual who has ever lived, is living and will live is a person of faith. This does not mean everyone, past, present or future, is a believer in Christ. However, everyone is a person of faith. The question is faith in what or in whom?

Saving faith, godly faith or a sincere faith is a trust in, a dependence upon, a commitment to, and a worship of Jesus Christ as Lord and Savior (Rom. 1:16-17; Rom 3:21-26; Gal. 2:15-16; 3:1-25; Eph. 2:1-10). In this context, grammatically faith is a genitive noun. Timothy’s faith was one he individually possessed, but it was also a faith God sovereignly gave him (Acts 13:48; Eph. 2:8-9; Phil. 1:29; 2 Peter 1:1-2). This remains true for every believer in Christ.

The word sincere (ἀνυποκρίτου; anypokritou) is a genitive adjective. To be sincere is to be genuine and without hypocrisy. It lacks pretense or show. It is a faith which is obedient to God and His Word (I John 2:1-3; 5:1-4).

“So many, it seems, had opposed or deserted Paul (cf. 1:15; 2:17; 3:1–9, 13; 4:3–4, 10–21) that Timothy’s sincere (anypokritou, “unhypocritical”; cf. 1 Tim. 1:5) faith stood out in bold relief.”^[1]

“All Paul says is, “having received a reminder of your unfeigned (literally: unhypocritical) faith.” Just how this reminder from without had reached Paul we do not know. Some interpreters are of the opinion that in Rome something had just now happened which had reminded the apostle of Timothy’s early faith. Others believe that Paul had received a letter from Timothy. Still others suggest that someone who knew “all about” the younger man’s childhood days and subsequent conversion had visited the apostle in prison, and that this friend had recited from memory incidents long past in the life of absent Timothy. Whatever may have been the precise nature of the reminder from without, one fact is certain: as a result of both motivations, the one from within and the other from without, Paul’s soul is filled with longing to see Timothy.” ^[2]

“As an apostle of Jesus, Paul was acutely aware of the need for the gospel to be handed down through the generations without corruption, and he wrote a second epistle to Timothy largely to impress upon him the responsibility of passing on the content of the faith. Second Timothy 2:1–2 makes this point directly, but most of chapter 1 supports it indirectly. This is especially true of today’s passage wherein the apostle speaks of the legacy of faith that he and Timothy share,” explains Dr. R. C. Sproul.

Timothy was a recipient of this kind of faith; passed down from the previous generation. He received his sincere faith from God through the efforts of his grandmother Lois and his mother Eunice. They taught him the sacred Scriptures from childhood (2 Tim. 3:15). The seed of God’s Word flourished in Timothy’s mind, emotions and will.

Paul was sure (πέπεισμαι; pepeismai). This refers to being convinced and persuaded of the certainty of Timothy’s conversion and faith in the Lord Jesus. What others told him about Timothy he knew for certain (Acts 16:1-5). This certainty began in the past and remained in Paul’s present circumstances.

“Within Timothy’s family we also see a heritage of faithfulness, for his mother, Eunice, and his maternal grandmother, Lois, share his trust in the Lord (v. 5). Acts 16:1 tells us that Eunice was a Jewish woman, so she and Lois were apparently Jews who later trusted in Jesus. These women have understood the need to pass on the faith once delivered to the saints, teaching Timothy the way of Christ. The implication is that Timothy is to do the same,” continues Dr. Sproul.

“Many of us have likewise had faithful mothers and grandmothers who have taught us the gospel, and we should thank them for their faithfulness on the appropriate occasions. Regardless of our family history, however, all of us are to play a role in passing on the gospel. If we have children, we are to teach them the things of God. If not, we can still pray for the children that we know that they will hear and believe the Word of God.”

What are the characteristics of a sincere faith in the person and work of Jesus Christ? Primarily, a sincere faith is evidenced by a life lived for the glory of God. Good works are the fruit of faith, the evidence of genuine faith. What biblical evidence do we have for this proposition? This is what we will study when next we meet. May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!

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^[1] A. Duane Litfin, “2 Timothy,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 750.

^[2] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 227.

³ “I thank God whom I serve, as did my ancestors, with a clear conscience, as I remember you constantly in my prayers night and day. ⁴ As I remember your tears, I long to see you, that I may be filled with joy.” (2 Timothy 1:3–4 (ESV)

Throughout this study of 2 Timothy, I will extensively refer to John Calvin’s commentary on particular verses. I trust you will find them helpful, as I do, in understanding the biblical text.

I give thanks. The meaning usually assigned to these words is, that Paul “gives thanks to God,” and next assigns the cause or ground of thanksgiving; namely, that he is unceasingly mindful of Timothy. But let my readers consider whether the following sense do not suit equally well and even better: “Whenever I remember thee in my prayers, (and I do so continually,) I also give thanks concerning thee;” for the particleὡς most frequently has that meaning; and, indeed, any meaning that can be drawn from a different translation is exceedingly meager.

According to this exposition, prayer will be a sign of carefulness, and thanksgiving a sign of joy; that is, he never thought of Timothy without calling to remembrance the eminent virtues with which he was adorned. Hence arises ground of thanksgiving; for the recollection of the gifts of God is always pleasant and delightful to believers. Both are proofs of real friendship. He calls the mention of him (ἀδιάλειπτον) unceasing, because he never forgets him when he prays.

Whom I worship from my ancestors. This declaration he made in opposition to those well-known calumnies with which the Jews everywhere loaded him, as if he had forsaken the religion of his country, and apostatized from the law of Moses. On the contrary, he declares that he worships God, concerning whom he had been taught by his ancestors, that is, the God of Abraham, who revealed himself to the Jews, who delivered his law by the hand of Moses; and not some pretended God, whom he had lately made for himself.

But here it may be asked, “Since Paul glories in following the religion handed down from his ancestors, is this a sufficiently solid foundation? For hence it follows, that this will be a plausible presence for excusing all superstitions, and that it will be a crime, if any one depart, in the smallest degree, from the institutions of his ancestors, whatever these are.” The answer is easy. He does not here lay down a fixed rule, that every person who follows the religion that he received from his fathers is believed to worship God aright, and, on the other hand, that he who departs from the custom of his ancestors is at all to blame for it. For this circumstance must always be taken into account, that Paul was not descended from idolaters, but from the children of Abraham, who worshipped the true God. We know what Christ says, in disapproving of all the false worship of the Gentiles, that the Jews alone maintained the true method of worship. Paul, therefore, does not rest solely on the authority of the fathers, nor does he speak indiscriminately of all his ancestors; but he removes that false opinion, with which he knew that he was unjustly loaded, that he had forsaken the God of Israel, and framed for himself a strange god.

In a pure conscience. It is certain that Paul’s conscience was not always pure; for he acknowledges that he was deceived by hypocrisy, while he gave loose reins to sinful desire. (Romans 7:8.) The excuse which Chrysostom offers for what Paul did while he was a Pharisee, on the ground that he opposed the gospel, not through malice, but through ignorance, is not a satisfactory reply to the objection; for “a pure conscience” is no ordinary commendation, and cannot be separated from the sincere and hearty fear of God. I, therefore, limit it to the present time, in this manner, that he worships the same God as was worshipped by his ancestors, but that now he worships him with pure affection of the heart, since the time when he was enlightened by the gospel.

This statement has the same object with the numerous protestations of the apostles, as recorded in the Acts of the Apostles:

“I serve the God of my fathers, believing all things that are written in the law and in the prophets.” (Acts 24:14.)

Again,

“And now I stand to be judged concerning the hope of the promise which was made to our fathers, to which hope our twelve tribes hope to come.” (Acts 26:6.)

Again,

“On account of the hope of Israel I am bound with this chain.” (Acts 28:20.)

In my prayers night and day. Hence, we see how great was his constancy in prayer; and yet he affirms nothing about himself but what Christ recommends to all his followers. We ought, therefore, to be moved and inflamed by such examples to imitate them, so far, at least, that an exercise so necessary may be more frequent among us. If anyone understand this to mean the daily and nightly prayers which Paul was wont to offer at stated hours, there will be no impropriety in that view; though I give a more simple interpretation, that there was no time when he was not employed in prayer.

May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!

³ “I thank God whom I serve, as did my ancestors, with a clear conscience, as I remember you constantly in my prayers night and day. ⁴ As I remember your tears, I long to see you, that I may be filled with joy.” (2 Timothy 1:3–4 (ESV)

In many of Paul’s epistles, he began with an expression of thanksgiving (Rom.  1:8; I Cor. 1:4; Phil. 1 :3; Col. 1:3; I Thess. 1:2; 2 Thess. 1:3; Philm. 4), gratitude (I Tim. 1:12; 2 Tim. 1:3), or blessing (2 Cor.  1:3. Eph. 1:3). The are only two of his epistles not having such initial expressions (Galatians & Titus).  

Paul began 2 Timothy with the phase I thank God (Χάριν; ἔχω; charin echo). The Greek word charin comes from the word charis, which the English language translates as grace. The apostle expressed a present, active attitude of kindness, favor and good will to God (θεῷ; theo) who he presently and actively served and worshiped (λατρεύω; latreuo).

The apostle served God the Father as did his ancestors (προγόνων; progonon). He did so with a clear conscience (καθαρᾷ συνειδήσει; kithara syneidesei). This referred to a pure moral sensitivity from the Holy Spirit.

“Paul states that he acknowledges gratitude to God. Though he will soon die the death of a criminal, he is not afraid to speak of serving God, for in proclaiming the gospel he has done what his conscience, purified by the Holy Spirit, had told him to do. (For the meaning of conscience see on 1 Tim. 1:5; and for pure conscience see on 1 Tim. 3:9.) In this respect he was like his forefathers or ancestors (cf. 1 Tim. 5:4, but in that passage the word is used with reference to still living progenitors). They, too, served the same God, and they, too, did it with a pure conscience. The thought is the same as that which is expressed in Acts 24:14, 15:”^[1]

“This declaration he made in opposition to those well-known calumnies with which the Jews everywhere loaded him, as if he had forsaken the religion of his country, and apostatized from the law of Moses. On the contrary, he declares that he worships God, concerning whom he had been taught by his ancestors, that is, the God of Abraham, who revealed himself to the Jews, who delivered his law by the hand of Moses; and not some pretended God, whom he had lately made for himself,” explains John Calvin.

With all of this in mind, Paul then wrote, “as I remember you constantly in my prayers night and day.” This is one of the apostle’s most emphatic statements. Paul remembered Timothy. The noun remember (μνείαν; mneian) means to make mention and to recall or respond. Paul remembered his young protégé constantly (ἀδιάλειπτον; adialeipon). This is an adjective meaning unceasingly. How unceasingly? Paul added the verb (ἔχω; echo) meaning to produce or experience remembrance presently, actively and singularly. The apostle also added the expression night and day (νυκτὸς ἡμέρας; nyktos hemeras) to emphasize the consistency of Paul’s prayers for Timothy.

“As Paul prayed for Timothy night and day, his gratitude for Timothy kept welling up anew. Sitting chained in a Roman prison there was little else Paul could do but pray; and Timothy, perhaps Paul’s closest companion, ministering to the church that Paul probably knew best, was no doubt the single most common object of his petitions.”^[2]

Have you prayed for someone so fervently and consistently? What were your circumstances as you did so? What were theirs? Have you stopped praying for them? If so, why? Are you continuing to pray for them? If so, why?

Paul then shared a personal note of endearment and awareness. He wrote, “As I remember your tears, I long to see you, that I may be filled with joy.” Not only did Paul remember Timothy in prayer, he also remembered Timothy’s tears (δακρύων; dacryon). No mention is given regarding why this young pastor cried. Perhaps it was because they were apart. Paul presently and actively longed (ἐπιποθῶν; epipothon) or deeply desired to see Timothy again. This was prompted by a deep affection and an anticipation of being overwhelmed with joy (χαρᾶς; charas) upon such a reunion.

“Paul remembered Timothy’s tears on their last parting, possibly at Paul’s second Roman arrest. In this letter he would ask Timothy to join him in Rome (cf. 4:9, 21). Paul had longed for Timothy’s companionship which was such a joy to him. Even the great apostle at times became lonely, discouraged, and in need of support from fellow Christians.”^[3]

The Apostle Paul was not just a gifted theologian. He was also a deeply emotional and caring individual who wasn’t hesitant to express his affection for fellow believers in Christ. Neither should we.

May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!

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^[1] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 225.

^[2] A. Duane Litfin, “2 Timothy,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 750.

^[3] Ibid., 750.

“Paul, an apostle of Christ Jesus by the will of God according to the promise of the life that is in Christ Jesus, ² To Timothy, my beloved child: Grace, mercy, and peace from God the Father and Christ Jesus our Lord.” (2 Timothy 1:1–2 (ESV)

“The chief point on which it turns is to confirm Timothy, both in the faith of the gospel, and in the pure and constant preaching of it. But yet these exhortations derive no small weight from the consideration of the time when he wrote them. Paul had before his eyes the death which he was prepared to endure for the testimony of the gospel. All that we read here, therefore, concerning the kingdom of Christ, the hope of eternal life, the Christian warfare, confidence in confessing Christ, and the certainty of doctrine, ought to be viewed by us as written not with ink but with Paul’s own blood; for nothing is asserted by him for which he does not offer the pledge of his death; and therefore, this Epistle may be regarded as a solemn subscription and ratification of Paul’s doctrine.” – John Calvin

Like all of his epistles, the Apostle Paul immediately identified himself as the author the Holy Spirit used to produce this inerrant and specific book of Scripture (2 Tim. 3:16-17; 2 Peter 1:20-21). Not only does Paul acknowledge he is the author, but also an apostle (ἀπόστολος; apostolos). This singular noun refers to Paul as a special messenger who was active in sharing the biblical Gospel.

Paul indicated he was an apostle of Christ Jesus (Χριστοῦ Ἰησοῦ; Christou Iesou). These two nouns emphasize Paul was an apostle solely belonging to Lord and who alone he served. Paul also clearly stated his apostleship was not based on his own will, but rather by the will of God. The phrase the will of God (θελήματος θεοῦ; thelematos theou) contains two genitive nouns. These refer to God’s sole originating sovereign purpose and desire for this man.

The apostle transitioned into a personal and heartfelt greeting to Timothy. Paul called Timothy my beloved child (ἀγαπητῷ τέκνῳ; agapeto tekno). This meant Paul’s personal, dear disciple. The word child is a term of endearment. It is word conveying sincere love and godly affection.

“Paul is addressing his letter “to Timothy (my) beloved child.” Cf. 2 Tim. 2:1; 3:14. As, in a secondary sense, a child owes his natural life to his earthly father, so Timothy owed his spiritual life to Paul (see p. 34). Moreover, as a child serves (with) his father, so Timothy served (with) Paul in the gospel. See Phil. 2:19–22, which passage also indicates why the apostle calls Timothy his beloved or dear (cf. 1 Tim. 1:2, “genuine”) child. Moreover, the term of endearment is natural on the lips of one who, facing death, in his mind and heart reviews his entire past association with the precious young friend and helper whose life had been mingled with his own in so many ways.”^[1]

Paul then included his familiar salutation or welcome to his young protégé. The apostle invoked three words so aligned with his life and ministry of the Gospel of Jesus Christ: grace, mercy and peace. Grace (χάρις; charis) is the unmerited favor of God alone where He gives the sinner what we do not deserve; salvation. Mercy (ἔλεος; eleos) is God’s compassion where He does not give the sinner what we do deserve; damnation. Peace (εἰρήνη; eirene) is the corresponding result of God’s grace and mercy to sinners. We have peace with God as our Savior and Lord and no longer our judge (Romans 5:1).

The apostle then concluded grace, mercy and peace are from both God the Father and the Lord Jesus Christ. By the inspired and inerrant words of the Holy Spirit God (2 Tim. 3:16-17; 2 Peter 1:20-21) Paul affirmed the doctrine of the Trinity.

“Upon this “beloved child” Paul pronounces grace (unmerited pardoning and transforming favor), mercy (warm and tender affection shown to the one who is in a difficult situation), and that blessing which flows forth from grace and mercy just as a stream issues from a fountain, namely, the blessing of peace (the consciousness of having been reconciled to God through the accomplished mediatorial work of Christ). These gifts are regarded as having as their source “God the Father and Christ Jesus our Lord.” The Father bestows them. The Son has earned them.”^[2]

Having begun this essay with a quote from the Protestant Reformer John Calvin, I conclude it with the words from the same pastor and theologian of whom the church continues to benefit.

“Although, in all that Paul has left us in writing, we must consider that it is God who speaks to us by the mouth of a mortal man, and that all his doctrine ought to be received with such authority and reverence as if God visibly appeared from heaven, yet still there is in this epistle a special object to be kept in view, that Paul, being in prison and perceiving his death to be at hand, wished to ratify his faith, as if he had sealed it with his blood. So then, as often as we read this epistle, let the condition in which Paul was at that time come before our eyes, namely, that he was looking for nothing but to die for the testimony of the gospel (which he actually did) as its standard-bearer, in order to give us stronger assurance of his doctrine, and that will affect us in a livelier manner. Indeed, if we read this epistle carefully, we shall find that the Spirit of God has expressed himself in it in such a manner, with such majesty and power, that we are constrained to be captivated and overwhelmed. For my own part, I know that this epistle has been more profitable to me than any other book of Scripture, and still is profitable to me every day; and if any person shall examine it carefully, there can be no doubt that he will experience the same effect. And if we desire to have a testimony of the truth of God, which pierces our heart, we may well fix on this epistle; for a man must be in a profound sleep, and remarkably stupid, if God does not work in his soul, when he hears the doctrine that shall be drawn from it.” – John Calvin

The role of each believer in Jesus Christ is to proclaim the eternal life which is found in Christ Jesus alone (I Tim. 1:16). Let us be faithful to preach, teach and live this life for the glory of God. May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!

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^[1] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 224.

^[2] Ibid., 224.

“Paul, an apostle of Christ Jesus by the will of God according to the promise of the life that is in Christ Jesus, ² To Timothy, my beloved child: Grace, mercy, and peace from God the Father and Christ Jesus our Lord.” (2 Timothy 1:1–2 (ESV)

“Paul was a prisoner in a Roman dungeon when he wrote this, the last of his epistles, to Timothy (cf. 2 Tim. 1:8, 16; 4:6–13). The date, as best it can be established, was approximately a.d. 67. Not long afterward, according to tradition, the apostle was beheaded. The purpose of 2 Timothy was to encourage Timothy in his ministry at Ephesus. The primary theme of the letter is the need for faithfulness in the face of hardship.” ^[1]

Like all of his epistles, the Apostle Paul immediately identified himself as the author the Holy Spirit used to produce this inerrant and specific book of Scripture (2 Tim. 3:16-17; 2 Peter 1:20-21). Not only does Paul acknowledge he is the author, but also an apostle (ἀπόστολος; apostolos). This singular noun refers to Paul as a special messenger who was active in sharing the biblical Gospel.

Paul indicated he was an apostle of Christ Jesus (Χριστοῦ Ἰησοῦ; Christou Iesou). These two nouns emphasize Paul was an apostle solely belonging to Lord and who alone he served.

“In his typical fashion Paul began this letter identifying himself as an apostle of Christ Jesus, a reminder Timothy hardly needed. No doubt this is another indication that Paul knew he was writing first to Timothy but ultimately to a much wider audience.”^[2]

Paul also clearly stated his apostleship was not based on his own will, but rather by the will of God. The phrase the will of God (θελήματος θεοῦ; thelematos theou) contains two genitive nouns. These refer to God’s sole originating sovereign purpose and desire for this man.

“Paul introduces himself as the official representative of Christ Jesus. He has a right to say “of Jesus Christ,” for by the latter he has been set apart for his high office. To him he belongs, and in his service he functions. Moreover, not self-appointed is Paul but invested with his authoritative commission “through the will of God” (cf. “by order of God,” 1 Tim. 1:1). Though he is but a prisoner, his word has divine sanction! Cf. Eph. 1:1; Col. 1:1, also written from prison.”^[3]

God’s sovereign will regarding Paul’s apostleship was in relationship to “the promise of the life that is in Christ Jesus.” The word promise (ἐπαγγελίαν; epangelian) means an agreement and approval of the content pledged from one to another. In this case, the promise is from God to sinners like Paul. It is the promise of the life (ζωῆς; zoes) which the sinner can possess solely in the person and work of Jesus Christ.

“Now this apostleship by the will of God was “in harmony with (or “in accordance with”) the promise of life,” that is, it was a result of that promise, in the sense that had there been no such promise there could have been no divinely willed apostle to proclaim the promise. This promise and assurance is the one already implied in Gen. 3:15 and definitely stated in Ps. 16:11; 138:7, 8; John 3:16; 6:35, 48–59; 14:6. It was the promise “of life,” that is, the promise which has everlasting life as its contents. It is very fitting that Paul, the prisoner who faces death, should rivet the attention on the promise of indestructible life! This is, indeed the life which is or centers (implied) “in Christ Jesus,” for apart from his atonement and intercession no one would ever be in possession of that life, that salvation.”^[4]

The role of each believer in Jesus Christ is to proclaim the eternal life which is found in Christ Jesus alone (I Tim. 1:16). Let us be faithful to preach, teach and live this life for the glory of God. May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!

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^[1] A. Duane Litfin, “2 Timothy,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 749.

^[2] Ibid., 749.

^[3] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 223–224.

^[4] Ibid., 224.

“Paul, an apostle of Christ Jesus by the will of God according to the promise of the life that is in Christ Jesus, ² To Timothy, my beloved child: Grace, mercy, and peace from God the Father and Christ Jesus our Lord.” (2 Timothy 1:1–2 (ESV)

The following article is by Pastor Michael G. Brown. He wrote it for Ligonier Ministries in October, 2023.  Pastor Brown entitled his essay 3 Things You Should Know About I & 2 Timothy.  

First and 2 Timothy, as well as Titus, are known as Paul’s “Pastoral Epistles.” This simply means that unlike the Apostle’s other letters—which, except for Philemon, were written to congregations—these letters were written to pastors of local churches concerning their duties in the ministry. Timothy was the pastor of the church at Ephesus when Paul wrote these letters to him. Yet, by the superintendence of the Holy Spirit, Paul also writes to us. These letters are full of encouragement and exhortation to pastors and parishioners alike. Here are three things we should know about 1 and 2 Timothy.

1. Sound Doctrine Matters.

Ephesus was a wealthy and worldly city known for its practice of sorcery and worship of the goddess Artemis. Pagan religion and materialism, however, were not the only threats to the Ephesian church. When Paul penned these epistles, false teaching about Christianity was advancing aggressively in the city.

Today, things aren’t much different. Like Timothy, we too live in “the last days” (2 Tim. 3:1; see also 1 Tim. 4:1), when people are “lovers of self, lovers of money” (2 Tim. 3:2; see also 1 Tim. 6:10) and “lovers of pleasure rather than lovers of God” (2 Tim. 3:4). We live in a time when people do “not endure sound teaching, but having itching ears they . . . accumulate for themselves teachers to suit their own passions” (2 Tim. 4:3; see also 1 Tim. 1:10). We need leaders in the church who will “follow the pattern of sound words” given by the Apostles and codified in the church’s creeds and confessions (2 Tim. 1:13). We need ministers who will “preach the word . . . in season and out of season” (2 Tim. 4:2; see also 1 Tim. 4:13), who will “always be sober-minded, endure suffering,” and “do the work of an evangelist” (2 Tim. 4:5). These letters describe the world in which the church now lives, a world full of apostasy and godlessness. If the gospel and sound doctrine are to advance into the next generation, the church—especially ministers of the Word and church leaders—must heed the exhortations and warnings found in 1 and 2 Timothy.

2. Courage is found in Christ.

In a world hostile to the Christian faith, it takes courage to say that Christ is the only way to heaven. It takes courage to believe in the authority of the Bible and to be unashamed of the gospel. Courage is essential for the Christian life. If you have ever felt frightened by adversaries of the gospel or discouraged by daunting circumstances, you are not alone. Fear and discouragement are common enemies to all Christians, including the original recipient of this letter, Timothy.

Although he was Paul’s most faithful and trusted colleague, Timothy was young, timid, frequently ill, and in need of encouragement. He faced a situation in the church of Ephesus that caused him to feel that he was in over his head. Persuasive false teachers were launching attacks on the gospel. Some in the church were questioning his authority as a pastor. Moreover, he was perhaps embarrassed about Paul’s imprisonment and declining reputation. He needed to stand up for the truth and faithfully preach the Word of God, but he was afraid of suffering. His flame was burning low. Paul found it urgent to remind this young pastor to fan into flame the gift of God (2 Tim. 1:6; see also 1 Tim. 4:14), and that “God gave us a spirit not of fear but of power and of love and self-control” (2 Tim. 1:7). Only by God’s grace in Christ could Timothy find the courage to suffer for the gospel (2 Tim. 1:8–9; 2:3).

Maybe you feel a lot like Timothy. Maybe you fear man far more than you should. Maybe you are afraid to suffer for the gospel. First and 2 Timothy remind us to be strengthened not in ourselves, but “by the grace that is in Christ Jesus” (2 Tim. 2:1; see also 1 Tim. 1:12). While it is true that “all who desire to live a godly life in Christ Jesus will be persecuted” (2 Tim. 3:12), it is also true that the Holy Spirit has equipped us so that we can fulfill our callings and fight the good fight of faith, even in the face of fear (1 Tim. 6:12; 2 Tim. 4:7).

3. The Power is in the Word.

Timothy must guard the gospel against false teachers so that it would be brought to the next generation (1 Tim. 1:3–11; 2 Tim. 1:13–14; 2:16–18), entrust the gospel “to faithful men, who will be able to teach others also” (2 Tim. 2:2; see also 1 Tim. 3:1–7), and be willing to suffer for the gospel like his mentor (2 Tim. 1:8, 12; 2:3, 9; 3:12; 4:5). Above all, however, he must preach the gospel. The veteran Apostle thus gives his younger colleague one final charge to “preach the word; be ready in season and out of season,” remain “always sober-minded, endure suffering, do the work of an evangelist, [and] fulfill [his] ministry” (2 Tim. 4:2, 5). The power to convert and to build up lies in the Word of God (2 Tim. 3:16–17). For this reason, pastors are to keep a close watch on themselves and on their teaching (1 Tim. 4:16).

May God bless the church and the world by raising up a multitude of Timothy’s so that future generations will discover—and rediscover—the gospel and apply it to their own times.

May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!

“Paul, an apostle of Christ Jesus by the will of God according to the promise of the life that is in Christ Jesus, ² To Timothy, my beloved child: Grace, mercy, and peace from God the Father and Christ Jesus our Lord.” (2 Timothy 1:1–2 (ESV)

The third and last Pastoral Epistle by the Apostle Paul is 2 Timothy. The epistle is the second of two inspired letters Paul wrote to his beloved son in the faith, Timothy (1:2; 2:1). Paul wrote 2 Timothy, the climax of his inspired letters, shortly before his martyrdom (c. A.D. 67).

What is the historical context to 2 Timothy? To begin with, Paul was released from his first Roman imprisonment for a short period of time (Acts 28). It was at this time he wrote 1 Timothy and Titus. 

However, when Paul wrote 2 Timothy he was once again in a Roman prison (2 Tim. 1:16; 2:9). His arrest was part of the Roman Emperor Nero’s persecution of Christians. Unlike Paul’s confident hope of release during his first imprisonment (Phil. 1:19, 25–26; 2:24; Philem. 22), this time he had no such hope (2 Tim. 4:6–8).

During Paul’s first imprisonment in Rome (c. A.D. 60–62), before Nero had begun the persecution of Christians (A.D. 64), he was only under house arrest and had opportunity for much interaction with people and ministry (Acts 28:16–31). At the time he wrote 2 Timothy, five or six years later (c. A.D. 66–67), he was in a cold cell (2 Tim. 4:13), in chains (2:9), and with no expectation of release (4:6).

Paul had been abandoned by virtually all of those close to him for fear of persecution (cf. 1:15; 4:9–12, 16). He was also facing imminent execution. He wrote to Timothy a second time urging him to hasten to Rome for one last visit with the apostle (2 Tim. 4:9, 21). We do not know whether Timothy made it to Rome before Paul’s execution. According to tradition, Paul was not released from this second Roman imprisonment, but suffered martyrdom (2 Timothy 4:6).

Dr. John MacArthur writes, “In this letter, Paul, aware the end was near, passed the non-apostolic mantle of ministry to Timothy (cf. 2:2) and exhorted him to continue to be faithful in his duties (1:6), to hold on to sound doctrine (1:13–14), to avoid error (2:15–18), to accept persecution for the gospel (2:3–4; 3:10–12), to put his confidence in the Scriptures, and to preach it relentlessly (3:15–4:5).”

“No brief outline can do full justice to the rich, varied, and overlapping contents of a letter which is as personal as is 2 Timothy. The dominant note, however, is clear: “Timothy, do not be ashamed, but by God’s grace exert yourself to the utmost, being willing to endure your share of hardship in preserving and promoting sound doctrine.”^[1]

“There are no sharp divisions. Rather, the emphasis gradually shifts from one point to another. When a new point is made, the old one is not entirely relinquished. The thoughts overlap like shingles on a roof. For example, a key-passage in chapter 1 is, “Do not be ashamed” (verses 8, 12, 16). The idea recurs, however, in chapter 2 (verse 15). Similarly, a key-passage in chapter 2 is, “Suffer hardship along with us” (verse 3; cf. verse 9). But this has been anticipated in chapter 1 (verse 8).”^[2]

The emphasis on “sound doctrine” is as clear in this epistle as it was in I Timothy and Titus. Regarding sound doctrine, Paul urged his young protégé to:

CHAPTER 1: GUARD IT.

“Stir into full flame that gift of God” (verse 6).

“Do not be ashamed” (verse 8; cf. verses 12, 16).

“Hold on to … the sound words” (verse 13).

“That precious deposit guard” (verse 14).

CHAPTER 2: TEACH IT.

“The things which you have heard … entrust to faithful men … able to teach others also” (verse 2).

“Suffer hardship along with (us)” (verse 3; cf. verse 9).

“The Lord will give you understanding in all things” (verse 14).

“A servant of the Lord must be … qualified to teach” (verse 24).

CHAPTER 3: CONTINUE IN IT.

“Grievous seasons will come” (verse 1).

“But you have followed my teaching, conduct, purpose” (verse 10).

“Continue in the things which you have learned” (verse 14).

CHAPTER 4: PREACH IT.

“I charge you” (verse 1).

“Preach (or “Herald”) the word” (verse 2).

“Do the work of an evangelist; your duties as a minister discharge to the full” (verse 5).

I urge you to begin reading 2 Timothy. May the Lord’s truth and grace be found here. Have a blessed day.

Soli deo Gloria!

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^[1] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 218.

^[2] Ibid., 218.

³ For we ourselves were once foolish, disobedient, led astray, slaves to various passions and pleasures, passing our days in malice and envy, hated by others and hating one another. ⁴ But when the goodness and loving kindness of God our Savior appeared, ⁵ he saved us, not because of works done by us in righteousness, but according to his own mercy, by the washing of regeneration and renewal of the Holy Spirit,” (Titus 3:3–5 (ESV)

 The following message was preached by Pastor John Piper February 3, 2008. He entitled it Through Washing of Regeneration. The biblical text is Titus 3:5.

1. By the Kindness of God.

If you are born again—if you were wakened from spiritual death, and given eyes to see, and ears to hear, and a spiritual sense to taste that Jesus is supremely satisfying, and a heart to trust him—it is owing to the kindness of God. That key first word in verse 4 (chrestotes) means kindness or goodness. Paul uses it in Ephesians 2:7: “[God made us alive] so that in the coming ages he might show the immeasurable riches of his grace in kindness toward us in Christ Jesus.”

God loves to lavish kindness on us. The bigger your conception of God, the more amazing this is. God is the creator of the universe. He holds the galaxies in being. He governs everything that happens in the world, down to the fall of a bird and the change in your hair color. He is infinitely strong and wise and holy and just. And Paul says, he is kind. And because of this kindness we were born again. Let your very existence as a Christian tell you every hour of every day: God is kind to you.

2. By the Philanthropy of God.

The second way Paul describes what God is like is translated in the ESV “loving kindness.” The word is philanthropia from which we get our word philanthropy. Love of humanity. This is not a common word for the love of God. In fact, it only occurs here in the New Testament. Paul says that God’s heart inclines to do humanity’s good. He is in the highest sense a philanthropist. So, Paul is saying, if you are born again, it happened because of God’s inclination to bless humanity.

Then he says something absolutely essential and Christ-exalting. He says in verse 4 that this kindness and this humanity-blessing inclination “appeared.” “But when the goodness and loving kindness of God our Savior appeared, he saved us . . . through the washing of regeneration.” What does that mean? The kindness and love of God appeared. It means that if they simply stay there in the being of God and don’t come down and take human form among us, they would save nobody.

Jesus: The Appearing of God’s Kindness and Philanthropy.

How did they appear? How did the kindness and love of God appear? The answer is found in noticing the fact that God is called “our Savior” in verse 4 (“the kindness of God our Savior appeared”). And Jesus is called “our Savior” in verse 6: “Whom [that is, the Spirit] he [God] poured out on us richly through Jesus Christ our Savior.” In other words, God “our Savior” appeared in the person of Christ “our Savior.” Jesus is the appearing of the goodness and love of God.

This means that our regeneration is owing to the historical work of Christ. We have seen this over and over. New birth is not a vague spiritual change disconnected from history. It is an objective historical act of the Spirit of God connecting us by faith to the historical, incarnate—the appearing—Lord Jesus so that the life he now has as the crucified and risen Savior has become our life because we are united to him. New birth happens because Jesus came into the world as the kindness and love of God and died for sins and rose again.

3. By the Mercy of God, Not Our Deeds.

We close by mentioning the third aspect of God’s nature that explains our new birth, and by mentioning the opposite, which would be to explain it by our own deeds. Verse 5: “He saved us, not because of works done by us in righteousness, but according to his own mercy, by the washing of regeneration.”

Mercy. If you are born again, you owe it to the mercy of God. God is merciful. We didn’t deserve to be born again. We were hard and resistant and spiritually dead. God would have been just to pass us by. “But God, being rich in mercy . . . even when we were dead in our trespasses, made us alive together with Christ” (Ephesians 2:4-5). We owe our new life—our new birth—to mercy.

4. Not Our Best Works and Best Motives.

God is kind. God is loving toward humanity. God is merciful. That is how we were born again. God did it. Paul could have left it like that. Only positive statements. But he didn’t. He said in verse 5, “He saved us, not because of works done by us in righteousness.” He knows our tendencies. We tend to think that if something good happens to us, it must be because we did something good. Paul knows this about us. And he warns.

When it comes to salvation through the new birth, don’t think that way. Notice carefully, he does not say: This salvation was not owing to works done in legalism. He says: This salvation—this new birth—is not owing to works done in righteousness. Not only your worst works and worst motives, but even your best works and best motives are excluded. They didn’t make you regenerate; they don’t cause you to stay regenerate. Staying regenerate causes them.

5. Not Baptism.

This is one reason why I do not think the “washing of regeneration” in verse 5 refers to baptism. Whether circumcision in the old covenant or baptism in the new covenant—it is not good things we do that causes us to be born again. The kindness of God. The love of God. The absolutely free mercy of God explains our new birth. Not circumcision. Not baptism. Not any works done by us in righteousness. New birth comes and brings righteous deeds with it, not the other way around.

Gladly Submit to God’s Mercy.

May God give you eyes to see that nothing could make you humbler and nothing could make you happier than the truth that you have born again, not because of anything you did, but because of the mercy of God. Submit to that, and be glad.

More to come. May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!

³ For we ourselves were once foolish, disobedient, led astray, slaves to various passions and pleasures, passing our days in malice and envy, hated by others and hating one another. ⁴ But when the goodness and loving kindness of God our Savior appeared, ⁵ he saved us, not because of works done by us in righteousness, but according to his own mercy, by the washing of regeneration and renewal of the Holy Spirit,” (Titus 3:3–5 (ESV)

 The following message was preached by Pastor John Piper February 3, 2008. He entitled it Through Washing of Regeneration. The biblical text is Titus 3:5.

The Meaning of Grace: But God . . .

Then comes one of the most precious phrases in the Bible (verse 4): “But . . . God.” We were foolish, disobedient, led astray, slaves to sinful pleasures, malicious, envious, hated and hating. But . . . God . . . “But when the goodness and loving kindness of God appeared, he [God!] saved us.”

This is the same amazing sequence that we saw in Ephesians 2:3-5: “[We were] carrying out the desires of the body and the mind, and were by nature children of wrath, like the rest of mankind. But God, being rich in mercy, because of the great love with which he loved us, even when we were dead in our trespasses, made us alive together with Christ—by grace you have been saved.” We were dead, but God made us alive. This is the meaning of grace. The dead can do nothing to make themselves live. But God . . .

That’s what we have here in Titus 3:3-5. We were slaves to desires and pleasures that were so powerful we could not taste and see that the Lord was good. So far as our ability to know and trust and love God was concerned, we were dead. But . . . God. Verse 4-5: “But when the goodness and loving kindness of God our Savior appeared, he saved us, not because of works done by us in righteousness, but according to his own mercy, by the washing of regeneration and renewal of the Holy Spirit.”

How Does the New Birth Happen?

So we turn now to today’s question: How does God do it? How does the new birth happen? Just like we saw in the words of Jesus in John 3, Paul describes regeneration as a cleansing and a renewing. At the end of Titus 3:5, Paul says that God saved us “by the washing of regeneration and renewal of the Holy Spirit.” Regeneration is a kind of washing. And regeneration is a kind of renewal.

Recall that Jesus said in John 3:5, “Unless one is born of water and the Spirit, he cannot enter the kingdom of God.” So in John 3, you have born of water and the Spirit. And in Titus 3, you have washing of regeneration and renewal in the Holy Spirit.

My argument in John 3 was that this language of water and Spirit came from Ezekiel 36:25-27 where God promises his people,

I will sprinkle clean water on you, and you shall be clean from all your uncleannesses, and from all your idols I will cleanse you. And I will give you a new heart, and a new spirit I will put within you. . . . And I will put my Spirit within you, and cause you to walk in my statutes.

Jesus was saying that the time of the new covenant promises has arrived. Ezekiel’s promise is coming to pass by the Spirit in connection with me. The Spirit gives life (John 6:63). And I am the way the truth and the life (John 14:6). And when the Spirit connects you to me by faith you experience a new birth. And there are at least two ways to look at it: cleansing from all that is past and renewal for all that is future.

Both Clean and New

So when Paul says here in verse 5 that God “saved us . . . by the washing of regeneration and renewal of the Holy Spirit,” he means roughly the same thing: The promises of the new covenant have arrived. The beginning of the kingdom of God is here. The final universal “regeneration” has begun. And your new birth is a cleansing from all the sin that you have ever committed; and it is the creation of a new nature by the Holy Spirit. You are still you after the new birth. But there are two changes: You are clean, and you are new. That is what it means to be born again, regenerated.

How did God bring that about?

What Paul wants to emphasize here is that it is owing to the way God is, not owing to what we have done—even done in righteousness. Verses 4 and 5 give three descriptions of the way God is and puts this in contrast to anything we might try to do to be born again. “But when the goodness and loving kindness of God our Savior appeared, he saved us, not because of works done by us in righteousness, but according to his own mercy, by the washing of regeneration and renewal of the Holy Spirit.”

Salvation is the big overarching idea in this text (verse 5: “he saved us”). But the specific way he does it is regeneration. And Paul traces both of them back to God’s “goodness,” his “loving kindness” (verse 4), and his “mercy” (verse 5). This is Paul’s ultimate answer to how God regenerates sinners. God is good. God is loving. God is merciful.

More to come. May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!

³ For we ourselves were once foolish, disobedient, led astray, slaves to various passions and pleasures, passing our days in malice and envy, hated by others and hating one another. ⁴ But when the goodness and loving kindness of God our Savior appeared, ⁵ he saved us, not because of works done by us in righteousness, but according to his own mercy, by the washing of regeneration and renewal of the Holy Spirit,” (Titus 3:3–5 (ESV)

 The following message was preached by Pastor John Piper February 3, 2008. He entitled it Through Washing of Regeneration. The biblical text is Titus 3:5.

Notice the word regeneration in verse 5: “He [that is, God] saved us, not because of works done by us in righteousness, but according to his own mercy, by the washing of regeneration and renewal of the Holy Spirit.” Regeneration is another way of speaking about the new birth or the second birth or being born again. So that is our focus again today. The new birth. Or: regeneration.

We have talked about what the new birth is. And we have talked about why it is necessary. And in the last message in this series, we talked about how it happens. Today we continue that question: How does God bring about the new birth? But first, there are some very important new signals here about what it is and why we need it. Consider one of each.

New Signals About the New Birth

Consider an unusual signal about what the new birth is. The word for regeneration in verse 5 (“[God] saved us . . . by the washing of regeneration” [palingenesias in Greek]) is used only one other place in the entire Bible, namely, Matthew 19:28. Jesus says to the twelve apostles, “Truly, I say to you, in the new world (a very loose translation of “in the regeneration” [Greek en te palingenesia]) when the Son of Man will sit on his glorious throne, you who have followed me will also sit on twelve thrones, judging the twelve tribes of Israel.” This a reference to the rebirth of the creation. It’s like saying “in the new heavens and the new earth” that Isaiah spoke about in Isaiah 65:17 and 66:22.

1) The Regeneration of All Creation

Jesus conceives of the new birth as something that will happen to all creation, not just human beings. Humans are not the only beings that are fallen and defiled and disordered. The whole creation is. Why is that? The answer is that, when human beings sinned at the very beginning, God made all creation a visible display of the horrors of sin. Disease, degeneration, natural disasters—these are all part of the visual, audible, touchable images of the moral outrage that sin entered the world and pervades the world.

The most important passage in the Bible about this is Romans 8:20-23. And it’s important for this sermon because it confirms and clarifies what Jesus said about the creation undergoing a “new birth”—the “regeneration.”

The creation [All of it! Not just the people.] was subjected to futility, not willingly, but because of him who subjected it, [namely, God, since only God can subject the creation to futility in hope] in hope that the creation itself will be set free from its bondage to corruption and obtain the freedom of the glory of the children of God. [There will be a great renewal someday and it will happen so that creation joins the children of God in their glorious renewal.] For we know that the whole creation has been groaning together in the pains of childbirth until now. [There’s the imagery of new birth, just like Jesus said.] And not only the creation, but we ourselves, who have the first fruits of the Spirit, groan inwardly as we wait eagerly for adoption as sons, the redemption of our bodies.

So, if we put it all together, the picture seems to be something like this: God’s purpose is that the entire creation be born again. That is, the whole universe will replace its futility and corruption and disease and degeneration and disasters with a whole new order—a new heaven and a new earth. This will be the great, universal regeneration. The great, universal new birth.

When Paul uses this word in Titus 3:5, he wants us to see that our new birth is a part of that. The newness we have by virtue of our regeneration now is the first fruits of the greater newness we will have when our bodies are made new as a part of the universe being made new. Paul said in Romans 8:23, “We . . . who have the first fruits of the Spirit [because we have been born again by the Spirit] groan inwardly as we wait eagerly for adoption as sons, the redemption of our bodies.”

So, when you think of your new birth, think of it as the first installment of what is coming. Your body and the whole world will one day take part in this regeneration. God’s final purpose is not spiritually renewed souls inhabiting decrepit bodies in a disease and disaster ravaged world. His purpose is a renewed world with renewed bodies and renewed souls that take all our renewed senses and make them a means of enjoying and praising God.

When you hear the word regeneration in Titus 3:5, hear it that big. “[God] saved us, not because of works done by us in righteousness, but according to his own mercy, by the washing of regeneration and renewal of the Holy Spirit.” When he says in verse 7 that the aim of the new birth is “that being justified by his grace we might become heirs according to the hope of eternal life,” he means heirs of everything included in that eternal life—new heavens, new earth, new body, new perfected relationships, new sinless sight of all that is good and glorious, and new capacities for a kind of pleasure in God that will exceed all your dreams.

That’s the unusual signal of what the new birth is: It’s the first installment of the final, universal regeneration of the universe.

2) Why We Need This Regeneration

Then there is a clear signal why we need this regeneration. It’s found in verse 3: “We ourselves were once foolish, disobedient, led astray, slaves to various passions and pleasures, passing our days in malice and envy, hated by others and hating one another.” That is not a description of the material creation. That’s a description of the human heart. Those are all moral evils, not physical evils. Foolish. Disobedient. Led astray. Slaves to sinful pleasures. Malice. Envy. Hated and hating. We are all in there somewhere.

The reason we need regeneration is that God will not welcome such hearts into his new creation. As Jesus said, unless we are born again, we will not see the kingdom of God (John 3:3). This is why all of us must be born again.

More to come. May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!