1:1: The common form of this genre (letter: epistle) begins with three elements: the sender, the recipients, and form of greeting. The New Testament teaches two kinds of apostles. First, the twelve apostles of Jesus (Matthias was chosen to replace Judas) were the foundation of the church (Ephesians 2:20) and future foundation of the New Jerusalem in Revelation 21:14. 

Due to their unique foundational role, these kinds of apostles no longer exist today. These apostles witnessed Jesus’ resurrection (1 Corinthians 9:1), were personally commissioned by Christ (Matthew 28:18-20; Paul: Acts 9:1-19; Galatians 1:11-17) and performed signs and wonders (2 Corinthians 12:12). The Apostle Paul could be classified as one of these kinds of apostles (thirteen total minus Judas; cf. 1 Corinthians 15:1-11).  

A second kind of apostle is an ambassador who represents and possesses the authority of the one who sent him/her. This is a more general way of understanding the term apostle (e.g., Barnabas, Titus, Epaphroditus, Adronicus, Junias). In Paul’s discussion of gifted people serving the church he identifies these kinds of apostles as key leaders (1 Corinthians 12:28-29; Ephesians 4:11-15).  

Perhaps one way to distinguish between these two kinds of apostles would be to use capital “A” for the former and small letter “a” for the latter. Taken in this sense, we would use “Apostles” for the original twelve, Matthias, or Paul and “apostles” for Christians throughout Church history.  

“The promise of the life” refers to “God’s promise…to give life to believers….a quality of life, life at its fullest, both on earth and in heaven” (Mounce 464; cf. 1 John 5:12: “Whoever has the Son has life; whoever does not have the Son of God does not have life.”). Life is found and experienced “in Christ Jesus”—we have been spiritually united in/with Christ’s death, resurrection, exaltation, and future return.    

1:2: Timothy is called Paul’s “beloved child” because of their loving relationship (Philippians 2:22: Paul wrote that Timothy served with him “as a son with a father.”) Timothy was converted during Paul’s first missionary journey in Lystra (cf. 1 Corinthians 4:17: “my beloved and faithful child in the Lord” and 1 Timothy 1:2: “my true child in the faith”). 

Grace is God’s unmerited favor—it’s receiving favor for something that we don’t deserve. We can’t work for grace or earn God’s grace. We are saved by grace (cf. Romans 3:20-24; 5:20-21; Ephesians 1:7; 2:8-9; Titus 2:11-14; 3:7). On the one hand, grace has been freely given, but on the other hand, it cost Jesus his life. 

There’s another aspect of grace—God’s sufficient and transforming grace that’s important to understand. At one time (or throughout his life), Paul was physically suffering. Instead of being delivered from his “thorn in the flesh,” Jesus encouraged Paul by teaching him about grace: “My grace is sufficient for you, for my power is made perfect in weakness” (2 Corinthians 12:9).

Praise God! God’s grace is sufficient for our pains, brokenness, and challenges in life. And because God uses our pains, brokenness, and challenges to help us become more like Christ, then we can also claim, “God’s grace transforms us!”   

Peace is not merely the absence of violence or war, but rather, it also carries the idea of completeness, wholeness, and harmony. In other words, Christ-followers have peace with God because we’re spiritual complete and whole (forgiven, redeemed, spiritual intimacy). Grace and peace are two blessings of the gospel.

Mercy is born out of God’s love and compassion. God’s mercy refers to not receiving something that we deserve (punishment, judgment). According to Knight, mercy “normally conveys the idea of compassion…to the unfortunate and needy” (66) and brings a sense of relief and help.  

These three gospel blessings—grace, peace, and mercy help us to focus on Christ. God’s grace, peace, and mercy flow from Christ and the gospel. As his Christian brother and discipleship-mentor, Paul wanted Timothy, his beloved son in the faith, to experience grace, peace and mercy. 

Paul’s desire for Timothy should also be our desire for our Christian brothers and sisters. Let’s pray for them to know and experience God’s grace, peace, and mercy.  

Spiritual Friends Love One Another (1:3-5)

1:3-5: Paul worships and serves God “with a clear conscience.” While Christianity was born out of Judaism and “his faith…richer, fuller and deeper when God had reveled Christ to him” (Stott, 28), Paul sees himself in a continuous line of God’s faithful people (e.g., Abraham, Isaac, Jacob, Moses, Deborah, Ruth, Samuel, David, Esther).  

Paul’s fond memories of Timothy illustrated his love for Timothy. Paul remembered Timothy in three ways. First, Paul remembered Timothy in his daily prayers. Timothy was not some passing thought in Paul’s prayer life! Rather Paul notes that Timothy was “in my prayers night and day.” (1:3)

Second, Paul remembered Timothy’s tears (1:4); perhaps an allusion to when they departed from one another. Timothy’s tears and Paul’s strong desire to see him so that he “may be filled with joy” highlight the depth in their relationship and love for one another. 

Third, Paul remembered Timothy’s “sincere faith” (1:5). Timothy’s faith—a real, genuine, and authentic faith that could be traced three generations—his grandmother (Lois) and mother (Eunice). Together, these three were also part of the faithful line of God’s people established in the Old Testament.  

Spiritual Friends Encourage One Another (1:6-7)

1:6-7: Paul encouraged Timothy “to fan into flame the gift of God” (1:6). While “fan into flame” can mean to “kindle afresh” or “to keep in full flame” (Guthrie, 138), the context seems to favor the latter. Thus, Timothy was not wavering in using his spiritual gift. Mounce explains: “Just because people are encouraged by someone does not mean that they are failing. It can mean that they are being encouraged to continue despite the pressure” (476).  

Using PLATES as a framework, we could highlight six elements. (1) Timothy keep proclaiming the gospel. (2) Timothy, my son, continue to do life together. (3) Timothy, keep aligning your soul (prayer) with God. (4) Timothy, my beloved child, continue to dig deeper into God’s Word. (5) Timothy, keep exalting God. (6) Timothy, my faithful son, continue to serve others. 

I have already discussed “the laying on of my hands” in the introduction. Briefly, it refers to Timothy’s ordination and not some special charismatic experience given to Timothy from Paul or the elders. Paul was concerned that timidity or fear was influencing Timothy’s ministry.  

Paul encouraged Timothy to look to God’s power, love, and self-control to work through his spiritual giftedness. Stott summarizes: “Since he is the Spirit of power we may be confident of his enabling….Since he is the Spirit of love we must use God’s authority and power in serving others….since he is the Spirit of self-control we must use them [spiritual gifts] with seemly reverence and restraint” (31).

Reflection 

1. Share about your experience with discipling/mentoring someone or being discipled/mentored.

2. What’s “the promise of life” in 1:1? What is the significance of this truth?

3. Transformed disciples love one another. How does Paul express his love for Timothy in this passage?

4. What kind of role did Timothy’s mom and grandmother play in his faith? What can we learn from their example?

5. Transformed disciples encourage one another: “fan into flame the gift of God” (1:6). Why did Paul encourage Timothy to do this? How does this apply to us?

6. Action: Make a commitment to join a LG, Pathway Fellowship Group, and/or create a discipleship relationship.