Paul's Letters To Timothy
by Greg Williamson (c) 2014, 2019
Featuring the text of the New American Standard Bible *
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Intro | 1 Timothy 1:1-11 / 1:12-17 / 1:18-20 | 2:1-8 / 2:9-15 | 3:1-7 / 3:8-13 / 3:14-16 | 4:1-6 / 4:7-12 / 4:13-16 | 5:1-16 / 5:17-25 | 6:1-2 / 6:3-10 / 6:11-21 | 2 Timothy 1:1-7 / 1:8-12 / 1:13-18 | 2:1-7 / 2:8-13 / 2:14-18 / 2:19-26 | 3:1-9 / 3:10-12 / 3:13-17 | 4:1-4 / 4:5-8 / 4:9-22 ** | Articles & Definitions | Sources


Background and Setting | Objections to Pauline Authorship | Purpose & Summary | Theology | Imagery | Unit-By-Unit Discussions | Outline

QuoteWorthy: Attitude
Someone said that a kicking mule cannot pull, but a pulling mule does not kick. [ref]

Background and Setting
Paul's two letters to Timothy, along with his letter to Titus, comprise what has come to be known as the Pastoral Epistles (epistle = letter). This is appropriate since these "letters are concerned with the pastoral care and oversight of local churches." [ref] Written at the close of Paul's life, they "provide valuable information about the great missionary apostle’s thoughts as he prepared to pass on his tasks to others. They are addressed to two of his closest associates, and for that reason introduce a different kind of Pauline correspondence from the earlier church Epistles." [ref]

The book of Acts ends with Paul imprisoned in Rome. It is believed that he "was released from this imprisonment, enjoyed a further period of freedom,and was then arrested a second time and taken back to Rome, where he suffered execution." [ref] According to this theory, Paul wrote his first letter to Timothy after his first Roman imprisonment (about 61 A.D.), and he wrote his second letter to Timothy during his second Roman imprisonment (about 65 A.D.).

As one source further explains:

Paul was released from his first Roman imprisonment for a short period of ministry during which he wrote 1 Timothy and Titus. Second Timothy, however, finds Paul once again in a Roman prison (2 Timothy 1:16; 2:9), apparently rearrested as part of Nero’s persecution of Christians. Unlike Paul’s confident hope of release during his first imprisonment (Phil. 1:19, 25, 26; 2:24; Philem. 1:22), this time he had no such hopes (2 Timothy 4:6–8). In his first imprisonment in Rome (ca. 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 this time, 5 or 6 years later (ca. A.D. 66–67), however, he was in a cold cell (2 Timothy 4:13), in chains (2 Timothy 2:9), and with no hope of deliverance (2 Timothy 4:6). Abandoned by virtually all of those close to him for fear of persecution (cf. 2 Timothy 1:15; 4:9–12,16) and facing imminent execution, Paul wrote to Timothy, urging him to hasten to Rome for one last visit with the apostle (2 Timothy 4:9, 21). Whether Timothy made it to Rome before Paul’s execution is not known. According to tradition, Paul was not released from this second Roman imprisonment, but suffered the martyrdom he had foreseen (2 Timothy 4:6). [ref]

In July of A.D. 64 an insane Emperor Nero was falsely accused of starting the fire that engulfed much of Rome. He shifted the blame away from himself and onto the unpopular Christians and began persecuting them. Christianity became illegal, with its propragation now a crime against the state. And so, following his return from Spain, the apostle Paul was arrested, charged with a felony, and thrown into a dungeon prison. "After some delay he was tried and executed. Tradition asserts that he perished [late in 65 or early in 66] under Nero who died June 9, 68. The details of his martyrdom are not known. He must have been condemned to death for spreading a religio illicita." [ref]


Objections to Pauline Authorship
There are three main objections to Pauline authorship, centering on vocabulary, Paul's journeys, and the church's development:

The Greek vocabulary contains a large number of words that are not found in the other Pauline letters. The subject matter in these letters is also different. Here the author is dealing with the more technical matters of church organization and discipline -- a preacher writing to other preachers. Paul was a highly educated man, with a large vocabulary at his disposal. None of the words peculiar to the pastoral letters would have been beyond Paul’s own vocabulary. Because Paul regularly used scribes, possibly some of the unusual words came from them.

Another objection is that there are notes about Paul’s journeys that will not fit into the journeys described in the Book of Acts. To believe that Paul wrote the pastorals and did the things described in them, he must have been released from the Roman imprisonment and then traveled to Crete, Ephesus, and Macedonia. These later journeys may not have been mentioned in Acts because the writer of Acts may have intended to conclude simply with Paul’s imprisonment in Rome. There is some legal evidence that Paul would automatically have been released after two years, if he had not been convicted by that time.

Some scholars contend that the advanced development of the church described in the pastorals proves a date later than the life of Paul. Elders, bishops, and deacons are mentioned. However, elders existed in OT times and bishops, as officers within local churches, are almost certainly the same as elders. In addition, Paul refers to deacons elsewhere in his letters, such as Philippians 1:1. [ref] (italics added)

As one source concludes: "In spite of the peculiarities of the Pastorals, the maintenance of Pauline authorship presents far fewer difficulties than any of the alternative theories. It must be conceded that the early Church’s unquestioned acceptance of these letters as genuinely Pauline is a more certain indication of authorship than modern speculation about what Paul could or could not have written." [ref]



The Bible is the only book that both claims and proves to be the Word of God. It claims to be written by prophets of God who recorded in their own style and language exactly the message God wanted them to give to humankind. The writings of the prophets and apostles claim to be the unbreakable, imperishable, and inerrant words of God. The evidence that their writings are what they claimed to be is found not only in their own moral character but in the supernatural confirmation of their message, its prophetic accuracy, its amazing unity, its transforming power, and the testimony of Jesus who was confirmed to be the Son of God. [ref]

As the inspired, inerant, authoritative Word of God, the Bible is completely reliable and totally trustworthy -- very much unlike the shifting opinions of its critics both ancient and modern.


First Timothy "contains instructions concerning order and structure in the church and practical advice for the young pastor. One important theme in this and the other two Pastoral Epistles (2 Timothy and Titus) is sound teaching. Paul urged Timothy and Titus to confront the false teaching by sound or healthy teaching." [ref]

Considering their close relationship, it is very likely that Timothy had already heard from Paul most, if not all, of what Paul had to say in his letters. Why then did Paul write them? "The most reasonable answer is that Timothy needed to back up his own leadership with the authority of the apostle. ... [S]ome were inclined to despise Timothy as inexperienced, and if so, he would have found the written support of the apostle invaluable." [ref] (see also: [ref] [ref] [ref] [ref])

Along with the rest of Scripture, from the time they were first penned, Paul's letters to Timothy (and Titus) have provided invaluable instruction, advice, and encouragement regarding faithful Christian living. In addition to Paul's practical counsel regarding church leadership, including teaching and structure, "they contain many gems of spiritual encouragement and theological insight which have greatly enriched the devotional life of the church." [ref]


Timothy was in a very difficult situation and needed the help that could/would come only from his good friend and mentor the apostle Paul.

As the late, great theologian, scholar, and Bible commentator John Calvin put it:

[Timothy] was a young man, not yet clothed with that authority which would have been sufficient for restraining the headstrong men that rose up against him. It is manifest, from the words used by Paul, that there were at that time some who were prodigiously inclined to ostentation, and for that reason would not willingly yield to any person, and who likewise burned with such ardent ambition, that they would never have ceased to disturb the Church, had not a greater than Timothy interposed. It is likewise manifest, that there were many things to be adjusted at Ephesus, and that needed the approbation of Paul, and the sanction of his name. [ref]

While we do not know if Timothy asked for Paul's help, we do know that Paul provided it in the form of what we know today as 1 Timothy. The lesson should be obvious: An older, more experienced Christian should be quick to offer help to a younger, less experienced believer, and the latter should be happy to receive it.




Paul’s trial in Rome came out in his favor, and he was released. It is likely he went to Colosse to visit Philemon (Philem. 22). He may have written 1 Timothy from Colosse or from Philippi.

The child of a mixed marriage (Acts 16:1), Timothy was raised in a godly home (2 Tim. 1:5; 3:15) and came to know Christ through Paul’s ministry (1 Tim. 1:2). Paul added him to his team at Lystra (Acts 16:1–3) and made him one of his special assistants (Phil. 2:19–22). Timothy eventually was sent to pastor the church in Ephesus (1 Tim. 1:3).

First Timothy is a ministerial letter, telling pastors and people how they should conduct themselves in the local assembly (3:15). Paul stresses preaching the truth (chaps. 1, 4), praying (chap. 2), and appointing qualified leaders (chap. 3). He closes by giving counsel on how to minister to various kinds of people in the church (chaps. 5–6).

Paul’s freedom did not last long. He was arrested again, taken to Rome for trial, and eventually executed. He wrote [2 Timothy] to his beloved son in the faith to encourage him to remain strong in the Lord (chaps. 1–2), to explain the perilous times (chap. 3), and to urge him to come to Rome as soon as possible (chap. 4). This very personal letter focuses on faithfulness in the ministry.

It was a difficult time for Paul. Not only was he facing trial and almost certain death, but he was abandoned by the believers who should have stood with him (2 Timothy 1:15; 4:16). His statement in 2 Timothy 4:6–8 is one of the greatest confessions of faith in the Bible.

We are now in those perilous times that Paul wrote about centuries ago. This letter teaches us how to live and serve successfully in them. [ref]



Theology of 1 & 2 Timothy
Because Timothy and Titus repeatedly had the privilege of hearing firsthand from Paul regarding the major theological doctrines of the Christian faith, there was no need for Paul to repeat them in his pastoral letters. And yet while these letters are not a theogocial treatise [ref], nonetheless they, like all of Paul's writings, contain many insightful theological truths.

The Church. "The church occupies a large place in [1 Timothy]. All Christians should be a part of the church. They gain much from the church for the development of Christian character, and they can serve God far more effectively in the church than apart from it. The church needs organization to do its work effectively. And the church must strive always to avoid heresy and to teach the truths of the gospel." [ref]

The Church is pictured as a large household ordered by God, managed by the overseers/elders, and occupied by believers. [ref] Three related elements make up the church leadership profile: "qualifications for leadership; personal commitment to the mission; personal holiness." [ref]

The Christian Life. Faith, godliness, and good works are noteworthy here. The Christian life is "a balance between faith in God/Christ and the appropriate response of love and service towards others." [ref]

God. "[T]he two epistles to Timothy contribute mostly to our understanding of the attributes of God. He is called 'the King eternal, immortal, invisible, the only God' (1 Tim. 1:17). ... With regard to God’s work in creation, Paul asserts that 'everything God created is good, and nothing is to be rejected if it is received with thanksgiving, because it is consecrated by the word of God and prayer' (1 Tim. 4:4–5)." [ref]

Jesus Christ. Both the divine and human natures of Christ are emphasized, including references to his death, resurrection, ascension, and second coming. [ref]

Holy Spirit. While Paul makes very little direct reference to the Spirit (1 Timothy 3:16; 4:1; 2 Timothy 1:7, 14), he does emphasize "his work of sanctification, or separation from sin unto holy living." [ref]


The importance of the gospel message ... [is] underlined in these [pastoral] letters. Two factors shape the way in which the apostolic teaching is described. Terms such as ‘sound teaching’ (1 Tim. 1:10; 2 Tim. 4:3; Titus 1:9) and ‘word of truth’ (2 Tim. 2:15, 18) reflect the conflict with opponents and the need to set the Pauline gospel in stark contrast to the false teachings being spread in the churches. The term ‘deposit’ (parathēkē) implies that the gospel is a commodity entrusted by God to Paul and by Paul to Timothy (and others). In 2 Timothy (2 Tim. 1:12, 14) this idea is part of the broader theme of the handing over of the Pauline mission and gospel to Timothy. The use of the term is intended to protect the message from the dangers posed by heresy (1 Tim. 6:20). The parathēkē language reflects a development in the notion of ‘tradition’ from the letters of the earlier Paul. Earlier discussions of ‘tradition’ focused on ‘accepting’ and ‘maintaining’ the apostolic gospel (1 Cor. 11:2; 15:1; Gal. 1:14; Col. 2:6; 2 Thess. 2:15; 3:6). But in the Pastoral Epistles, with the imminence of the apostle’s departure and the threat posed by heresy in view, the accent shifts to the idea of the secure transmission of ‘the deposit’ to the next generation. [ref]

Last Things. Here we find both prophecy and Jesus' second coming. [ref]

Salvation. This is a central doctrine, seen particularly in several "poetic clusters of [Paul's] own teaching or traditional material that he has reshaped (1 Tim. 1:15; 2:4–6; 2 Tim. 1:9–10; 2:8–13; Titus 2:11–14; 3:4–7). Each text declares that salvation is a present reality because Jesus Christ entered history and accomplished his redemptive work." [ref] The fact that we are saved for good works but not by good works is also emphasized. [ref]

Scripture. God's Word is the sure and solid foundation upon which "all other Christian doctrines and ethics rest" (2 Timothy 2:15; 3:15-17). [ref]

Sin. Adam and Eve's sin resulted in "all kinds of sinning, from the love of money to the sin of apostasy, which [Paul] particularly stresses in 1 and 2 Timothy." [ref]



Theology is first the activity of thinking and speaking about God (theologizing), and second the product of that activity (Luther’s theology, or Wesley’s, or Finney’s, or Wimber’s, or Packer’s, or whoever’s). As an activity, theology is a cat’s cradle of interrelated though distinct disciplines: elucidating texts (exegesis), synthesizing what they say on the things they deal with (biblical theology), seeing how the faith was stated in the past (historical theology), formulating it for today (systematic theology), finding its implications for conduct (ethics), commending and defending it as truth and wisdom (apologetics), defining the Christian task in the world (missiology), stockpiling resources for life in Christ (spirituality) and corporate worship (liturgy), and exploring ministry (practical theology).

Remembering that the Lord Jesus Christ called those he wanted fed sheep rather than giraffes, [things should be kept] as simple as possible. Archbishop William Temple was once told that he had made a complex issue very simple; he was hugely delighted, and said at once: “Lord, who made me simple, make me simpler yet.”

... [T]heology is for doxology and devotion -- that is, the praise of God and the practice of godliness. It should therefore be presented in a way that brings awareness of the divine presence. Theology is at its healthiest when it is consciously under the eye of the God of whom it speaks, and when it is singing to his glory.

- J. I. Packer [ref]

(Also see Recommended Resources => BIBLE => Theology)

Imagery of 1 & 2 Timothy [ref]
Paul. Imagery associated with Paul includes:

  • "preacher"; "apostle"; "teacher of the Gentiles" (1 Timothy 1:1; 2:7; 2 Timothy 1:1)
  • Timothy's spiritual father (1 Timothy 1:2, 18; 2 Timothy 1:2; 2:1)
  • "formerly a blasphemer and a persecutor and a violent aggressor" (1 Timothy 1:13)
  • a sinner saved by grace (1 Timothy 1:15-16)
  • a prisoner of Christ who gladly suffers for the Gospel (2 Tim 1:8, 12; 2:9)
  • abandonment and desertion (2 Timothy 1:15; 4:10)
  • imminent death (2 Timothy 4:6)
  • athletic accomplishment, including a victor's crown (2 Timothy 4:7-8)

Timothy. Imagery associated with Timothy includes:

  • youthfulness (1 Tim 4:12)
  • Paul's spiritual son (1 Timothy 1:2, 18; 2 Timothy 1:2; 2:1)
  • spiritual family relationships (1 Timothy 5:1-2)
  • tenderness (2 Timothy 1:4)
  • A soldier of Christ (2 Timothy 2:3). "A good soldier knows when to flee and when to pursue: Timothy is to 'flee' youthful passions and 'pursue' righteousness, faith, love and peace (2 Tim 2:22). And as a minister of the faithful and sound word of the gospel, he must 'guard' what has been entrusted to him (1 Tim 1:14)." [ref]
  • an unashamed workman (2 Timothy 2:15)

Jesus Christ. Imagery associated with Jesus includes:

  • transcendent splendor (1 Timothy 1:17; 6:15-16)
  • "mediator between God and humankind" (1 Timothy 2:5)
  • "The bright imagery of 'epiphany' [appearing] is a recurring motif." [ref]
  • salvation (1 Timothy 1:15; 2:3-5; 4:10; 2 Timothy 1:10; 2:10; 3:15)
  • "The images of God and of Christ as Lord, King and Savior stand in implied contrast with earthly 'kings and all who are in high position' (1 Tim 2:2), for Caesar too would claim the titles dominus, deus, soter (lord, god, savior)." [ref]

Household of God. Imagery here includes:

  • household of God (1 Timothy 3:15)
  • the church (1 Timothy 3:5, 15; 5:16)
  • "[T]he pillar and support of the truth" (1 Timothy 3:15), which "evokes a building under construction (elsewhere a temple, cf. Eph 2:19–22), rising up from the ground, with the foundation and weight-bearing pillars built of the most reliable and enduring material to be found: truth" [ref] (1 Timothy 2:4; 3:15; 4:3; 6:5; 2 Timothy 2:15, 18, 25; 3:7-8; 4:4)
  • brethren (= brothers and sisters) (1 Timothy 4:6; 6:2; 2 Timothy 4:21)
  • leadership: overseers/elders and deacons (1 Timothy 3:1-13)
  • Teaching (1 Timothy 1:3; 2:12; 3:2; 4:11; 6:2; 2 Timothy 2:2, 24). "One shared feature of the [pastoral] letters is instruction for confronting false teachers and restoring the stability of the churches. ... The false teaching included both theological doctrine and ethical practice" ( 1 Tim. 1:6-10; 4:1-5, 7–8; 6:4-10; 2 Tim. 2:23; 3:2–5, 13) [ref]
  • honorable vessels/utensils (2 Timothy 2:20-21)
  • Widows. "As in a large household of the ancient Mediterranean world, the welfare of extended family and associates is a concern. In 1 Timothy the care for widows, women of a most vulnerable status, comes into view (1 Tim 5:3–16), and an established household ministry of widows emerges. Widows called to this service of the household of God are married to Christ." [ref]
  • female beauty, both inside and out (1 Timothy 1:5; 2:9-11, 15)
  • material possessions/wealth (1 Timothy 6:5-11, 17-20)
  • The power of words. "The crux of conflict is words -- words that compose the Word of God and Christian teaching, and words that foster controversy and error. The verbiage of those in error is colorfully denigrated. It is 'wrangling over words' (logomachein, 2 Tim 2:14), 'profane chatter' (bebēlos kenophōnias, 1 Tim 6:20; 2 Tim 2:16), talk that spreads 'like gangrene' (2 Tim 2:17), and 'stupid and senseless controversies' that 'breed quarrels' (2 Tim 2:23). These 'myths' and 'disputes about words' (1 Tim 6:4) must be opposed by a bulwark of 'sound,' or 'healthy,' teaching (1 Tim 1:10; 2 Tim 1:13), a diet of nourishing words (1 Tim 4:6), the 'sure saying' (2 Tim 2:11), the 'good entrustment' (2 Tim 1:14), ... the 'word of truth' (2 Tim 2:15) that is to be 'rightly divided,' or 'explained,' a foundation of 'faithful' and 'sound words' (1 Tim 1:15; 4:9; 6:3; 2 Tim 2:19)." [ref]


QuoteWorthy: Revelation
After reading the doctrine of Plato, Socrates, or Aristotle, we feel that the specific difference between their words and Christ’s is the difference between inquiry and revelation. - Joseph Parker [ref]

Unit-By-Unit Discussions [ref]


I. Opening (1 Tim 1:1–2)
The standard epistolary opening names Paul as the author and Timothy, his "true son in the faith," as the recipient. "Mercy" is added to the traditional greeting of "grace and peace."

II. Personal Charge (1 Tim 1:3–20)
At the outset, Paul states the occasion for writing, the challenge of the false teachers (1 Tim 1:6–11). Paul's testimony shows that God's grace alone separated him from the false teachers (1 Tim 1:12–17). The opening section concludes with an exhortation to Timothy and an identification by name of two false teachers, Hymenaeus and Alexander (1 Tim 1:18–20).

III. Congregational Matters (1 Tim 2:1–3:16)
With the transition, "First of all, then, I urge," Paul turns to some of the major business at hand. He addresses various issues related to congregational prayer (1 Tim 2:1–8) before turning to matters related to leadership in the church. Women are to dress modestly and must not teach or exercise authority over men (1 Tim 2:8–15). Male candidates for overseer must meet certain qualifications (1 Tim 3:1–7), as must candidates for deacon, male or female (1 Tim 3:8–13).123 The section ends with a statement of the purpose of Paul's letter and a concluding confession (1 Tim 3:14–16).

IV. Further Charges (1 Tim 4:1–6:2a)
Returning to the challenge of the false teachers, Paul sets this phenomenon in the larger context of latter-day apostasy (1 Tim 4:1–5). He instructs Timothy on being a good servant of Jesus Christ (1 Tim 4:6–16) and addresses several additional congregational matters, such as relating to older and younger men as well as to older and younger women (1 Tim 5:1–2); ministering to widows who are truly in need (1 Tim 5:3–16); appointing or disciplining elders (1 Tim 5:17–25); and providing instructions for slaves (1 Tim 6:1–2a).

V. Extended Final Exhortation and Closing (1 Tim 6:2b–21)
The first part of Paul's final exhortation is taken up with a closing indictment of the false teachers (1 Tim 6:2b–10). This is followed by a final charge for Timothy in the sight of God to discharge his ministry in keeping with his "good confession" made in the presence of many witnesses (his ordination service?) and in light of the hope of Christ's return. A doxology (1 Tim 6:15–16) is followed by an exhortation to the rich (1 Tim 6:17–19) and one last exhortation for Timothy to oppose what is falsely called "knowledge" (perhaps incipient Gnosticism; 1 Tim 6:20–21).


I. Opening and Thanksgiving (2 Tim 1:1–5)
The opening of 2 Timothy closely resembles that of 1 Timothy. Again, Paul identifies himself as the writer, calls Timothy his "dearly loved son," and greets Timothy with "Grace, mercy, and peace" (2 Tim 1:1–2). This is followed with an opening thanksgiving (2 Tim 1:3–5).

II. Body Opening: Personal Exhortation (2 Tim 1:6–18)
A brief opening challenge to Timothy and a general call to suffering and faithfulness (2 Tim 1:6–14) replace the more urgent appeal found at the beginning of Paul's first letter to his co-laborer. Paul closes the introduction with a contrast between faithless and faithful coworkers (2 Tim 1:15–18).

III. Body Middle: Ministry Metaphors and Additional Exhortations (2 Tim 2:1–3:17)
In his exhortation of Timothy his "son," Paul draws on three metaphors illustrating the nature of Christian ministry: soldier, athlete, and farmer (2 Tim 2:1–7). Each conveys a key characteristic Paul wanted Timothy to cultivate. At the heart of this section is a carefully arranged mini-doxology (one of the several "trustworthy sayings" featured in the letters to Timothy and Titus), which focuses on Christ's work of salvation and its implications for God's workers (2 Tim 2:8–13). Three additional ministry roles are set forth: workman, instrument, and servant (2 Tim 2:14–26). As in 1 Timothy, about halfway through the letter Paul refers to the latter-day apostasy at work in the false teachers (2 Tim 3:1–9); in response to this, he encourages Timothy to stay the course (2 Tim 3:10–17).

IV. Body Closing: Preach the Word (2 Tim 4:1–8)
Paul encourages Timothy to preach the Word (2 Tim 4:1–8). The charge to preach the Word marks the solemn, climactic concluding exhortation of Paul's two letters to Timothy, in that it is given "before God and Christ Jesus, who is going to judge the living and the dead, and because of his appearing and his kingdom."

V. Letter Closing (2 Tim 4:9–22)
The letter concludes with some recent news from the apostle's busy life, even while in prison as he coordinated the mission of the early church (2 Tim 4:9–18), and with final greetings (2 Tim 4:19–22). Paul urged Timothy to come to him quickly, and if possible before winter. Only Luke was with Paul, and the apostle wanted Timothy to bring Mark with him as well, once he was relieved by Tychicus, who would stay in Ephesus and take Timothy's place after delivering the present letter to him. Closing greetings are sent to Priscilla and Aquila and to the household of Onesiphorus.


Outline of 1 & 2 Timothy [ref]

1 Timothy


A. Teaching sound doctrine - 1 Tim 1:1-11
B. Proclaiming the Gospel - 1 Tim 1:12–17
C. Defending the faith - 1 Tim 1:18–20


A. Praying men - 1 Tim 2:1–8
B. Submitting women - 1 Tim 2:9–15
C. Qualified pastors - 1 Tim 3:1–7
D. Qualified deacons - 1 Tim 3:8–13
E. Behaving believers - 1 Tim 3:14–16


A. A good minister: preaching the Word - 1 Tim 4:1–6
B. A godly minister: practicing the Word - 1 Tim 4:7–12
C. A growing minister: progressing in the Word - 1 Tim 4:13–16


A. To older members - 1 Tim 5:1–2
B. To older widows - 1 Tim 5:3–10
C. To younger widows - 1 Tim 5:11–16
D. To church officers - 1 Tim 5:17–25
E. To servants (slaves) - 1 Tim 6:1–2
F. To false teachers - 1 Tim 6:3–10
G. To the pastor - 1 Tim 6:11–16, 20–21
H. To the rich - 1 Tim 6:17–19

2 Timothy


A. Courageous enthusiasm - 2 Tim 1:1–7
B. Shameless suffering - 2 Tim 1:8–12
C. Spiritual loyalty - 2 Tim 1:13–18


A. The steward - 2 Tim 2:1–2
B. The soldier | The soldier - 2 Tim 2:3–4, 8–13
C. The athlete - 2 Tim 2:5
D. The farmer - 2 Tim 2:6–7
E. The workman - 2 Tim 2:14–18
F. The vessel - 2 Tim 2:19–22
G. The servant - 2 Tim 2:23–26


A. Turn away from the false - 2 Tim 3:1–9
B. Follow those who are true - 2 Tim 3:10–12
C. Continue in God’s Word - 2 Tim 3:13–17


A. Preach the Word - 2 Tim 4:1–4
B. Fulfill your ministry - 2 Tim 4:5–8
C. Be diligent and faithful - 2 Tim 4:9–22


*Scripture taken from the NEW AMERICAN STANDARD BIBLE®, © Copyright 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995 by The Lockman Foundation. Used by permission. ( | **This outline is from The Bible Exposition Commentary, by Warren W. Wiersbe