Paul, 2 Timothy, Chapter 1, Page 1 of 7

Lecture 265.1 Introduction. 2 Timothy 1:1-5

Introductory Remarks: Biblical Order The biblical order does not necessarily reflect the chronological order of writing. Letters attributed to Paul are arranged in the NT in the following order 1) Letters to Churches; longest first - shortest last (Romans - 2 Thessalonians) 2) Letters to Individuals; longest first - shortest last (1 Timothy - Philemon)

Introductory Remarks on Authenticity 2 “Authentic” means “written by Paul.” It has nothing to do with whether the letter is “inspired” or “true.” Of all 3 Pastorals, 2 Timothy has the highest likelihood of being genuine. Nothing in 2 Timothy presupposes the existence of 1 Timothy or Titus. Unlike 1 Timothy and Titus, it is possible to reconcile 2 Timothy with the information in Acts.3 It is entirely possible that 2 Timothy was written before either one of them.

4 Serious Possibilities 4 1) All three Pastorals are by Paul. The order is: Titus, 1 Timothy, 2 Timothy. Written ca. 65-67 during a “second imprisonment” not mentioned in Acts. [I misspoke in the Lecture Representative Scholars: many Evangelicals I said “Romans!”]

2) 2 Timothy is by Paul. Written ca. 64, at the end of Paul’s prolonged imprisonment mentioned in Acts. Titus and 1 Timothy were written by a disciple, using 2 Timothy as a model. They were written toward the end of the first century. The author created a fictitious “second career.” Representative Scholar: Jerome Murphy O’Connor (Catholic priest, Dominican, Ecole Biblique, Jerusalem)

3) All three Pastorals are pseudonymous (not written by Paul). 2 Timothy was written shortly after Paul’s death by someone who knew him well. Titus & 1 Timothy written toward end of 1st century, using 2 Timothy as a model. Representative Scholar: Raymond Brown considers this opinion the most likely.

4) All three Pastorals are pseudonymous (not written by Paul). All three Pastorals were written by the same author near the end of the first century Representative scholars: Raymond Collins (Catholic), James D. G. Dunn (Protestant). This is the majority opinion.

1 Lectures are numbered consecutively. Although this is this week's first lecture, its number reflects its place in the total sequence. 2 Raymond E. Brown, “Pastoral Letter: The Second to Timothy,” An Introduction to the , Anchor Reference Library (Doubleday, 1997), 672-673. Other sources for this lecture include (alphabetically, by last name): Raymond F. Collins, I & II Timothy and Titus: A Commentary, The NT Library (Westminster John Knox, 2002) 175-218; James D. G. Dunn, “The First and Second Letters to Timothy and the Letter to Titus,” The New Interpreter’s Bible, (Abingdon, 2000) vol. XI, pp. 832-839; Annette Bourland Huizenga, 1-2 Timothy, Titus, Wisdom Commentary (Liturgical Press, 2016) vol. 53, pp. 97-105; Christopher R. Hutson, First and Second Timothy and Titus, Paideia: Commentaries on the NT (Baker Academic, 2019) 157-181. 3 My brain is not “wired” to do this type of comparative analysis. On the GRE, this is the section where the problems involve which vegetables grow in which row in a garden, if corn cannot be beside carrots; or which of 5 parking spots Mr. Jones is in: if Mr. X is in slot A, Mr. Y is in slot E, etc. The first time I took the test, I scored 25 percentile. That means that 75 percent of college-educated people do better on this sort of thing than I do! So for the details on combining 2 Timothy with Acts, see Brown (my previous note). 4 Ibid. 674-675. Paul, 2 Timothy, Chapter 1, Page 2 of 7

A Fifth Opinion, not mentioned by Brown in his list. We could also call it option “4b.” All three Pastorals are pseudonymous (not written by Paul). They were written by the same author in the second century Representative Scholar: Huizenga (Wisdom Commentary)

Remarks. If Brown is correct (# 3, above) 2 Timothy would be the first of the Pastorals to have been written. However, once people began to think of 1 Timothy and Titus as written by Paul, and because 2 Timothy considers Paul’s death imminent, throughout most of Christian history, 2 Timothy has been considered to be written after 1 Timothy and Titus.

Farewell Discourse. This is a narrative of a final speech given before the death of a famous person. Brown notes several characteristics of this literary form that have influenced 2 Timothy.5 The speaker sorrowfully announces his imminent departure. He utters words of reassurance to those who will be left behind. He recalls his own situation and events from his past life. He foresees coming dangers. He encourages fidelity, and promises a reward to those who are faithful.

Biblical Examples Jacob Blessing his children, Genesis 48-49. The Book of Deuteronomy, especially chapters 29-32 David 1 Kings 2:1-9 Judas Maccabee 1 Macc 2:49-69 Luke 22:21-38 (Last Supper, 17 verses) John 13-17 (Last Supper, 5 full chapters, mostly speech). In addition to these biblical examples, Collins gives other extra-biblical examples from approximately NT times.6

Chapter 1 Divisions by Collins. He divides the chapter 1 into fairly “bite-size” sections. I will use these as a basis for my lectures. Opening 1-2 This lecture Thanksgiving 3-5 This lecture 1st of several Exhortations 6-14 Next Lecture A Personal Note 15-18 Next Lecture

Translation of the Opening. 1 Paul, apostle of Christ Jesus Sender through the will of God according to the promise of life in Christ Jesus, 2 to Timothy, Recipient beloved son: grace, mercy, peace Greeting from God, Father, and Jesus Christ, our Lord.

5 Other commentators give more details. Brown’s presentation is simple, and covers the main points. 6 Collins, II Timothy, 182. Collins (page 186) also notes that a characteristic of this literary genre (whether the work under consideration is biblical or extra-biblical) is that the words are not those of the purported speaker. Rather, they are words that a later author, with the guidance of 20-20 hindsight of later events, considers to have been appropriate for the beloved famous person to have uttered. This literary genre is one of the reasons Collins argues that Paul did not write these words. Collins argument, however, would not preclude Brown’s hypothesis that 2 Timothy was written in Paul’s name very shortly after Paul’s death. Paul, 2 Timothy, Chapter 1, Page 3 of 7

The Opening contains 3 Traditional Elements of Hellenistic letters: Sender, Recipient, Greetings. E.g. Marcus to Julius: Greeting! (literally: Rejoice!)7 The Pastor takes each of these, and expands them with Christian content -- as Paul himself had done! Paul’s apostleship means his authority comes “through the will of God.” The goal of such apostleship is to serve God’s promise of life, which is available through Christ Jesus. The recipient, Timothy, is described as “beloved son.”

The Greeting In place of the secular greeting, “rejoice,” Paul’s genuine letters usually had “grace and peace.” “Grace” (charis) is probably a word-play on the usual “Rejoice” (chaire). “Peace” is a Greek adaptation of the Hebrew shalom. To this regular Pauline duo, the Pastor adds “mercy,” eleos, which often renders the Hebrew chesed, “covenant love.” This word, variously translated, calls to mind all of God’s concrete saving actions. It is part of the refrain of Psalm 136, where it is translated: mercy, steadfast love, faithful love, loyal love.8 To all of the saving deeds of the OT recounted in this psalm, Christians add God’s saving acts in Jesus Christ.

Stylistic Note [no need to include in lecture] The only other letter that uses “mercy” in a greeting is :2. This is a stylistic peculiarity of the Pastoral Epistles, and an argument that they were not written by Paul. Recall Brown’s theory that this letter -- 2 Timothy -- was written very soon after the death of Paul and served as a model for 1 Timothy and Titus, written decades later.

Formal Introduction of Paul seems inconsistent with a “personal” letter. It is almost as if Paul is introducing himself to a stranger who does not know him, rather than a beloved friend! Does the “Paul” expect “Timothy” to read the letter before his church, to confirm his own authority? Hutson’s solution: It is a “literary” letter aimed at any future “Timothy.”9

“Mercy” appears in the greeting of no other Pauline letter -- except 1 Tim 1:2 This is an example of a stylistic trait that marks the Pastorals as a “group.” They are distinct from other Pauline literature.

Thanksgiving, Translation of the Greek 3 I have thanks for God, (Paul usually says “I give thanks.” Most translations do not show the difference.) whom I serve from [the tradition of?] my ancestors (most translators make the translation clearer than the original) with a clear conscience, as I ceaselessly have a remembrance of you in my prayers night and day (Jewish time-keeping. Day begins at evening! “And there was evening, and … morning”) 4 desiring to see you remembering your tears

7 This is the same Hellenistic greeting that Luke portrays the Angel Gabriel extending to the Virgin Mary (Luke 1:28). The Jerusalem Bible and New Jerusalem Bible translate the word literally, “rejoice.” Most translations give a dynamic equivalent, such as “hail!” or “greetings!” 8 “Mercy” (KJV, Douay, NABRE); “steadfast love” (RSV, NRSV, Tanakh); “faithful love” (Common English Bible); “love” (Jerusalem Bible, NAB); “faithful love” (New Jerusalem Bible). 9 Hutson, Second Timothy, 162-163. Paul, 2 Timothy, Chapter 1, Page 4 of 7

in order that I may be filled with joy 5 taking-up the memory of the sincere faith within you which dwelt first in your grandmother and in your mother -- -- and I am confident also within you.

Acts 16:1-3, Timothy joins Paul’s Missionary Team. Luke does not mention the grandmother, Lois, at all; he also does not give the name “Eunice.” Luke simply notes that Timothy was “the son of a Jewish woman who was a believer” -- but his father was Greek. Timothy’s biological father is not mentioned at all in 2 Timothy. Luke also notes that Paul had Timothy circumcised. This leads some to question how pious his Jewish mother was. If Timothy were not circumcised as an infant, how much of “faith” did he have as a child? Others point out that it is entirely possible that Timothy’s pagan father might have prohibited his circumcision. But that his Jewish mother might have “done her best” to instruct him in the Jewish religion.

The Pastor’s Main Points: Faith is something that is “passed on.” Timothy’s “sincere faith” was first shared with him by Eunice and Lois. Also, the Pastor sees no contradiction between Timothy’s ancestral Jewish religion, and his Christian faith.

Lecture 265. The First Exhortation. 2 Timothy 1:6-18

Scholars Number the Exhortations of 2 Timothy Differently. Here are 2 examples. 10 Collins Hutson (calls them “directives”) 1 1:6-14 1:6-18 Stir up the gift 2 2:1-7 2:1-13 Pass on what you heard from me 3 2:22-26 2:22-3:9 Call these things to mind 4 3:10-17 (Final Exhortation) 3:10-17 Remain in what you have learned 5 4:1-8 (calls this one a “Farewell”) 4:1-8 Proclaim the word

First Exhortation 6 For this reason I remind you to rekindle the free-gift of God, Command # 1 which is within you through the imposition of my hands, 7 for God did not give us a spirit of cowardice, but of power and love and sound-judgement. 8 Therefore do not be ashamed of the witness of our Lord, Command # 2 -- long! nor of me, his prisoner but-rather suffer-evil-together [with me? / and Christ?] for the gospel relying-on the power of God, 9 the one who saved us and called us with a holy calling -- not according to our own works, but rather according to his own plan and grace which was given to us in Christ Jesus before the ages of times, 10 but manifested now through the epiphany of our savior Christ Jesus who, on the one hand, abolished death

10 Collins, II Timothy, NT Library, 186; Hutson, Second Timothy, Paideia, 161. Paul, 2 Timothy, Chapter 1, Page 5 of 7

who, on the other hand, brought-to-light life and immortality through the gospel 11 for which I have been appointed herald and apostle and teacher 12 for which cause I suffer these things; but I am not ashamed for I know in whom I-have-trusted and I am confident that he is able to guard my deposit until that day. 13 Take-as-a-norm the sound words Command # 3 which you have heard from me in faith and love which is in Christ Jesus; 14 Guard the noble deposit Command # 4 through the holy spirit dwelling in us.

V. 6, Rekindle. Spirit as Fire The word “rekindle,” anazōpureō, occurs only here in the NT. Both times it occurs in the OT it is used metaphorically with “spirit.” In Gen 45:27 it refers to the spirit of Jacob reviving, once he realizes that Joseph is alive. In 1 Macc 13:7 the spirit of the people is revived by a speech from Simon Maccabee. Other words are used to portray the presence of spirit as a type of fire or flame. Paul portrayed the spirit as fire when he warned the Thessalonians not to “quench” it (1 Thess 5:19). Luke also used the image of fire in his story of the presence of the spirit on Pentecost (Acts 2:1-6).

V. 6, Free-Gift, charisma. The word never occurs in the OT. Collins argues that it is not found in any ancient literature before Paul. Paul probably coined the word.11 It is common in Paul (16 times, counting 2 in the Pastorals).12 It is related to charis, grace, that which is “freely given.” Paul uses charisma to refer to any undeserved gift God gives through Jesus Christ. In undisputed Pauline letters, all the baptized have received charisms, charismata. In the Pastorals the word is used only with respect to the charism of Timothy (1 Tim 4:14; and here). In undisputed Pauline letters, there is no ritual (after baptism) connected with the reception of charisms. In the Pastorals, the word is used only in connection with laying on of hands.

V. 6, Imposition of My Hands In the NT, the imposition of hands can mean “healing,” “forgiveness” or “commissioning.” It is the 3rd meaning here. Collins notes that the word “ordination” (for “commissioning”) is actually anachronistic. Originally it is just a Jewish way of praying for people, commissioning them for a certain task. It was not considered an “essential ritual” without which one could not be a leader of the Church. In the second century it will come to mean “ordination,” both in and in Judaism.13 It will eventually become an essential ritual, and there will be rules about who can ordain, or be ordained.

11 Collins, II Timothy, 195. Our English words “charisma” and “charismatic” are derived from this Greek word. 12 It also occurs in 1 Peter 4:10. 13 Our the etymology of our English word “ordination” has nothing to do with “imposing hands.” Rather it comes from the Roman idea that there are various groups or “orders” in society. The “senators” were an “order,” as were the “knights.” The Dominican custom of calling themselves “the Order of Preachers” is based on this meaning of the word “order.” “Ordination” is the change of a person’s “social order.” We use the name “Holy Orders” for one of our sacraments to distinguish these “holy” orders from “secular” orders. Paul, 2 Timothy, Chapter 1, Page 6 of 7

At the time of 2 Timothy, this is all decades into the future.

In 1 Tim 4:14, it was a Group of Elders who imposed hands on Timothy. Here it is only Paul. Opinions differ. Perhaps we are looking at two separate incidents. Or, stressing his personal relationship to Timothy, Paul mentions only his own hands, even though he was part of a group.

V. 11, Herald and Apostle and Teacher Paul stressed his role as “apostle.” This was basically a Jewish institution. The Pastor is explaining “Apostle” by putting it in the middle of two words his audience could better understand. They were familiar with “teachers.” And a “herald,” kērux,14 was the “town crier” who proclaimed gospel / good news: e.g., victory over enemies, or the birth of a son to the emperor.

V. 12, The one in whom I have trusted . . . to guard my deposit 15 Who is the one whom Paul has trusted? To what does “my deposit” refer? 1. Hutson thinks it is Timothy. And “my deposit” is the teaching that “Paul” has entrusted to Timothy. Paul is expressing every confidence that Timothy will keep that deposit until “that day” (the last day). 2. Collins thinks that the one Paul has trusted is God. And “my deposit” is what God has entrusted to him, to Paul. It is not what Paul has entrusted to somebody else! Because God has given it to him, Paul can call it “mine.” Paul is expressing every confidence that God will guard that deposit he gave Paul -- gospel faith-- until the last day. 3. Dunn view is pretty much the same way as Collins, except he things the one Paul has trusted is Christ. The Greek is susceptible of all 3 interpretations. Some translators take sides, and try to “help” the reader by making one possibility more likely than the others. I have done my best to preserve the ambiguity of the original Greek.16 [Post lecture note: my gut feeling is that either Collins or Dunn is right.]

Personal Note 15 You know this: Statement # 1 that all in have turned away from me, among whom is [sic]17 Phygelus -- and Hermogenes.18 16 May the Lord grant mercy to the household of 19 Wish / Prayer #1 because many times he refreshed me, and he was not ashamed of my chain, 17 but when he arrived in , he eagerly searched for and found me. 18 May the Lord grant to him to find mercy Wish / Prayer #2 from the Lord

14 The word occurs only 3x in the NT. The pastor uses it in 1Tim 2:7 and here; it is also found in 2 Peter 2:5. Paul never used this word to describe himself in any of the other letters ascribed to him. 15 See Hutson, Second Timothy, 171; Collins, II Timothy, 194; Dunn, “Second Timothy,” 837. 16 I have tried to outline the sentence -- it goes from verse 8 through 12! -- as best I can. I think our author might have been in “over his head,” trying to write a sentence that was too fancy for his literary ability. The result is unclarity. The commentators who go into detail about the meaning agree that the Greek is ambiguous. The guess as to the cause of the ambiguous Greek is my own. 17 I would expect “are.” Perhaps the Pastor meant originally to name only Phygelus, and put on Hermogenes as an afterthought, after he had already said “is” instead of “are.” Most translations just ignore the problem. 18 Phygelus and Hermogenes are mentioned only here in the NT. There is an apocryphal 2nd century work called The Acts of Paul which mentions them. Such apocryphal works are often long on legend and short on history. 19 Onesiphorus is mentioned only here and in 2 Tim 4:19; nowhere else in the NT. Paul, 2 Timothy, Chapter 1, Page 7 of 7

on that day. And [as for] how-much he served in -- you very-well know! Statement #2

All have turned away from me. It is easy to forget that Paul had a lot of Christian enemies! Most of his letters were written to combat the teaching of Christians he disagreed with. Once he was arrested, it is entirely possible that many of them said “good riddance.” That said, the “all” is hyperbole, exaggeration. He mentions the household of Onesiphorus. Also, Timothy is in Asia (in Ephesus, according to 1 Timothy), and he has not turned away from Paul. The Pastor’s purpose is to set up a contrast between 2 groups: those who accept Paul’s teaching and those who do not.

Not Ashamed of My Chain. The reference is to prison. The Romans did not use prison as “punishment.” Anyone in prison was either awaiting trial or awaiting execution.

As far as Paul’s “shame” goes, it is hard for us to imagine the disdain which most civilized people felt for Christianity. Perhaps this will help.

There is a graffito of a crucified man with the head of a jackass. There is a man showing him honor. The caption reads, “ worships his God.” Later Christian piety would focus on the pain of the cross. That was a non-issue in NT times. The main difficulty in making converts was the shame of the cross.

For Jews demand signs and Greeks seek wisdom, but we preach Christ crucified, a stumbling block to Jews and folly to Gentiles, but to those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God. (1 Cor 1:22-24, RSV).