Timothy

Bridgeway Bible Dictionary

Most of the Bible’s references to Timothy arise out of his close connection with Paul. The relationship between the two was such that Paul called Timothy his son, and spoke often of his love for Timothy and Timothy’s devotion to him ( 1 Corinthians 4:17;  Philippians 2:19-20;  1 Timothy 1:18).

Fitted for service

Timothy was born of a Greek father and a Jewish mother, and was brought up to know God. This was largely because his mother and grandmother taught him the Bible ( Acts 16:1;  2 Timothy 1:5;  2 Timothy 3:14-15). He apparently first came in contact with Paul when Paul moved through the Galatian towns of Antioch, Iconium, Lystra and Derbe on his first missionary journey ( 2 Timothy 3:10-11; cf.  Acts 13:14-52; Acts 14;  Acts 15:1-22). At that time Timothy was probably only a teenager.

By the time Paul passed through the Galatian towns again three years later, Timothy had so grown in his Christian life that Paul decided to take him as his assistant ( Acts 16:1-3). In this he had the backing of Timothy’s home churches, whose leaders publicly acknowledged Timothy’s spiritual gifts ( 1 Timothy 4:14). At this time Paul had Timothy circumcised, in the hope that this would gain acceptance for Timothy in the Jewish communities they wanted to reach with the gospel ( Acts 16:3).

Timothy was not of naturally bold or forceful character. For this reason Paul repeatedly urged him to be more confident. Often Paul gave him tasks that would develop courage and win him greater respect throughout the churches ( 1 Corinthians 16:10-11;  1 Timothy 1:3;  1 Timothy 4:12-16;  2 Timothy 1:6-8;  2 Timothy 4:1-2).

Missionary travels

After travelling with Paul through Troas, Philippi, Thessalonica and Berea to Athens, Timothy was entrusted with his first individual mission. Paul sent him back to Thessalonica to help the young church. The report that Timothy brought to Paul provided the basis for Paul’s first letter to the Thessalonians ( Acts 17:15;  1 Thessalonians 3:1-2;  1 Thessalonians 3:6). By this time Paul was in Corinth, and Timothy helped in the preaching there ( 2 Corinthians 1:19).

Fausset's Bible Dictionary

First mentioned ( Acts 16:1) as dwelling in Lystra (not Derbe,  Acts 20:4; compare  2 Timothy 3:11). His mother was Eunice, a Jewess ( 2 Timothy 1:5); his father a Greek, i.e. a Gentile; he died probably in Timothy's early years, as he is not mentioned later. Timothy is called "a disciple," so that his conversion must have been before the time of  Acts 16:1, through Paul ( 1 Timothy 1:2, "my own son in the faith") probably at the apostle's former visit to Lystra ( Acts 14:6), when also we may conjecture his Scripture-loving mother Eunice and grandmother Lois were converted from Judaism to Christianity ( 2 Timothy 3:14-15;  2 Timothy 1:5): "faith made its "dwelling" ( Enookesen ;  John 14:23) first in Lois and Eunice," then in Timothy also through their influence.

The elders ordained in Lystra and Iconium ( Acts 14:21-23;  Acts 16:2) thenceforth superintended him ( 1 Timothy 4:14); their good report and that of the brethren, as also his origin, partly Jewish partly Gentile, marked him out as especially suited to assist Paul in missionary work, labouring as the apostle did in each place, firstly among the Jews then among the Gentiles. The joint testimony to his character of the brethren of Lystra and Iconium implies that already he was employed as "messenger of the churches," an office which constituted his subsequent life work ( 2 Corinthians 8:23). To obviate Jewish prejudices ( 1 Corinthians 9:20) in regard to one of half Israelite parentage, Paul first circumcised him, "for they knew all that his father was a Greek." This was not inconsistent with the Jerusalem decree which was the Gentiles' charter of liberty in Christ (Acts 15); contrast the case of Titus, a Gentile on both sides, and therefore not circumcised ( Galatians 2:3).

Timothy accompanied Paul in his Macedonian tour; but he and Silas stayed behind in Berea, when the apostle went forward to Athens. Afterward, he went on to Athens and was immediately sent back ( Acts 17:15;  1 Thessalonians 3:1) by Paul to visit the Thessalonian church; he brought his report to Paul at Corinth ( 1 Thessalonians 3:2;  1 Thessalonians 3:6;  Acts 18:1;  Acts 18:5). (See Thessalonians, First Epistle ) Hence both the epistles to the Thessalonians written at Corinth contain his name with that of Paul in the address. During Paul's long stay at Ephesus Timothy "ministered to him" ( Acts 19:22), and was sent before him to Macedonia and to Corinth "to bring the Corinthians into remembrance of the apostle's ways in Christ" ( 1 Corinthians 4:17;  1 Corinthians 16:10).

His name accompanies Paul's in the heading of  2 Corinthians 1:1, showing that he was with the apostle when he wrote it from Macedonia (compare  1 Corinthians 16:11); he was also with Paul the following winter at Corinth, when Paul wrote from thence his epistle to the Romans, and sends greetings with the apostle's to them ( 1 Corinthians 16:21). On Paul's return to Asia through Macedonia he went forward and waited for the apostle at Troas ( Acts 20:3-5). At Rome Timothy was with Paul during his imprisonment, when the apostle wrote his epistles to the Colossians ( Colossians 1:1), Philemon ( Philemon 1:1), and Philippians ( Philippians 1:1). He was imprisoned with Paul (as was Aristarchus:  Colossians 4:10) and set free, probably soon after Paul's liberation ( Hebrews 13:23). Paul was then still in Italy ( Hebrews 13:24) waiting for Timothy to join him so as to start for Jerusalem. They were together at Ephesus, after his departing eastward from Italy ( 1 Timothy 1:3).

Paul left Timothy there to superintend the church temporarily as the apostle's locum tenens or vicar apostolic ( 1 Timothy 1:3), while he himself went to Macedonia and Philippi, instead of sending Timothy as he had intended ( Philippians 2:19;  Philippians 2:23-24). The office at Ephesus and Crete ( Titus 1:5) became permanent on the removal of the apostles by death; "angel" ( Revelation 1:20) was the transition stage between "apostle" and our "bishop." The last notice of Timothy is Paul's request ( 2 Timothy 4:13;  2 Timothy 4:21) that he should "do his diligence to come before winter" and should "bring the cloak" left with Carpus at Troas, which in the winter Paul would so much need in his dungeon: about A.D. 67 (Alford). Eusebius (Ecclesiastes Hist. iii. 43) makes him first bishop of Ephesus, if so John's residence and death must have been later. Nicephorus (Ecclesiastes Hist. iii. 11) reports that he was clubbed to death at Diana's feast, for having denounced its licentiousness.

Possibly (Calmet) Timothy was "the angel of the church at Ephesus" (Revelation 2). The praise and the censure agree with Timothy's character, as it appears in Acts and the epistles. The temptation of such an ardent yet soft temperament would be to "leave his first love." Christ's promise of the tree of life to him that overcometh ( Revelation 2:5;  Revelation 2:7) accords with  2 Timothy 2:4-6. Paul, influenced by his own inclination ( Acts 16:3) and the prophets' intimations respecting him ( 1 Timothy 1:18;  1 Timothy 4:14;  2 Timothy 1:6; compare Paul's own ease,  Acts 13:1), with his own hands, accompanied with the presbytery's laying on of hands, ordained him "evangelist" ( 2 Timothy 4:5). His self-denying character is shown by his leaving home at once to accompany Paul, and his submitting to circumcision for the gospel's sake; also by his abstemiousness ( 1 Timothy 5:23) notwithstanding bodily "infirmities," so that Paul had to urge him to "use a little wine for his stomach's sake."

Timothy betrayed undue diffidence and want of boldness in his delicate position as a "youth" having to deal with seniors ( 1 Timothy 4:12), with transgressors ( 1 Timothy 5:20-21) of whom some were persons to whom he might be tempted to show "partiality." Therefore he needed Paul's monition that "God hath not given us the spirit of fear, but of power, and of love, and of a sound mind" ( 2 Timothy 1:7). His timidity is glanced at in Paul's charge to the Corinthians ( 1 Corinthians 16:10-11), "if I come, see that he may be with you without fear, let no man, despise him." His training under females, his constitutional infirmity, susceptible soft temperament, amativeness, and sensitiveness even to "tears" ( 2 Timothy 1:4, probably at parting from Paul at Ephesus, where Paul had to "beseech" him to stay:  1 Timothy 1:3), required such charges as "endure hardness (hardship) as a good soldier of Jesus Christ" ( 2 Timothy 2:3-18;  2 Timothy 2:22), "flee youthful lusts," ( 1 Timothy 5:2) "the younger entreat as sisters, with all purity."

Paul bears testimony to his disinterested and sympathizing affection for both his spiritual father, the apostle, and those to whom he was sent to minister; with him Christian love was become "natural," not forced, nor "with dissimulation" ( Philippians 2:19-23): "I trust to send Timothy shortly ... for I have no man like-minded who will naturally care for your state, for all seek their own not the things which are Jesus Christ's; but ye know the proof of him, that as a son with the father he hath served with me in the gospel." Among his friends who send greetings to him were the Roman noble, Pudens, the British princess Claudia, and the bishop of Rome, Linus. (See Pudens ; Claudia; Linus ) Timothy "professed a good profession before many witnesses" at his baptism and his ordination, whether generally or as overseer at Ephesus ( 1 Timothy 1:18;  1 Timothy 4:14;  1 Timothy 6:12;  2 Timothy 1:6).

Less probably, Smith's Bible Dictionary states that it was at the time of his Roman imprisonment with Paul, just before Paul's liberation ( Hebrews 13:23), on the ground that Timothy's "profession" is put into juxtaposition with Christ Jesus' "good confession before Pilate." But the argument is "fight the good fight of faith." seeing that "thou art called" to it, "and hast professed a good profession" (the same Greek, "confession." ( Homologia ) at thy baptism and ordination; carry out thy profession, as in the sight of Christ who attested the truth at the cost of His life "before or under" ( Epi ) Pilate. Christ's part was with His vicarious sacrifice to attest the good confession, i.e. Christianity; Timothy's to "confess" it and "fight the good fight of faith," and "keep the (gospel) commandment" ( John 13:34;  1 Timothy 1:5;  Titus 2:12;  2 Peter 2:21;  2 Peter 3:2).

Hastings' Dictionary of the New Testament

The sources from which to estimate the work and character of Timothy are the Epistles of St. Paul (which for our purpose are to be separated into the earlier Epistles and the Pastorals) and the Acts of the Apostles.

1. The course of his life. -Assuming that 2 Timothy contains reliable historical data, it seems probable that Timothy was born at Derbe or Lystra, his father being a Greek, his mother Eunice a Christian Jewess. His grandmother’s name was Lois, and from her he inherited the finest traditions of Hebrew piety ( Acts 16:3,  2 Timothy 1:5;  2 Timothy 3:14-15). His name (Τιμόθεος) is no indication as to whether he was regarded as a Jew or as a Greek, but  Acts 16:3 favours the latter view. Under whom he was converted to Christianity it is impossible to say, for there is no contradiction between  1 Corinthians 4:17 and  Acts 16:1-3. It would appear that Paul on his second missionary journey found in Lystra, somewhat to his surprise, this highly esteemed believer, and, discerning in him an apt pupil and a promising helper, he had him set apart by the presbytery for the work of an evangelist ( Acts 16:3,  2 Timothy 1:6-7). The opening years of Timothy were full of promise through his possession of a rich spiritual endowment. In preparation for his missionary work Paul had him circumcised, because the presence in his company of an uncircumcised son of a Greek father would prejudice his influence among the Jews. Much doubt is cast by some upon the motive assigned in Acts for this procedure, which is held to be very different in principle from Paul’s action in the case of Titus and towards Peter ( Galatians 2:3-4;  Galatians 2:11-14). We know, however, from  1 Corinthians 9:19ff., that the Apostle varied his practice to suit circumstances, and we cannot argue unconditionally as to Timothy from Paul’s action with regard to Titus, who was a full Gentile and was under challenge as a test case.

Probably Timothy’s first missions were near his own home. Soon he became acquainted with the life of hardship and suffering that his master led, and so grew into his spirit that Paul calls him his ‘son in the Lord,’ and tells the Corinthians that he can interpret to them his mind and practice ( 2 Timothy 3:10-11,  1 Corinthians 4:17).

In the narrative of Acts, Timothy comes rapidly into prominence after the Apostle has crossed into Europe, where he now has Silas as his companion. In Philippi Timothy seems to have escaped imprisonment; in Berœa he stays on with Silas to finish the work, and later joins Paul in Corinth. He seems to have soon won his way into the trust and affection of the Corinthians, for when, after the departure of the Apostle to Ephesus, troubles break out in Corinth, Paul first sends Timothy to compose the disorder, giving him authority to speak in his name ( 1 Corinthians 4:17). But the situation was too difficult for Timothy to cope with, and he was replaced by Titus.

The two chief centres of Timothy’s subsequent activity were Macedonia and Ephesus ( Acts 19:21-22,  Philippians 2:19-20,  2 Timothy 1:15;  2 Timothy 1:18;  2 Timothy 4:13). He took part in organizing the collection for the Church of Jerusalem, though he seems not to have accompanied Paul thither ( Acts 20:4;  Acts 20:13-16). But he rejoined him shortly after he reached Rome, and in the greetings of the Epistles to the Colossians and Philippians his name is associated with the Apostle’s ( Philippians 1:1,  Colossians 1:1).

The Epistles to Timothy, especially the First, present so many difficulties that they must be taken by themselves (see below). He is addressed as having charge of churches in the neighbourhood of Ephesus, and as being exposed to serious dangers and temptations. In the Second Epistle Paul, who is represented as being in prison, abandoned by his friends, his death impending, urges Timothy to return to Rome at once and bring Mark with him. The last glimpse that we get of Timothy is in  Hebrews 13:23, where it is announced that he has just been set free from prison, into which he may possibly have been thrown on his visit to the dying Paul. He was evidently a friend and travelling companion of the unknown author.

2. In ecclesiastical tradition. -Timothy is called the first bishop of Ephesus (Eus. Historia Ecclesiastica (Eusebius, etc.) III. vi. 6), and in the Acta Timothei of the 5th cent. he is said to have been made bishop of Ephesus by Paul in the reign of Nero, to have become an intimate friend of the apostle John, and to have suffered martyrdom under Nerva on 22nd January, when Peregrinus was proconsul of Asia. These traditions are the weaving of the legendary spirit.

3. The Timothy of the earlier Epistles. -Paul holds Timothy in the strongest affection, and associates him with himself in six of his Epistles (1 and 2 Thess., 2 Cor.,  Romans 16:21, Phil., Col.). As his son in the gospel, he understands fully the Apostle’s mind and purpose, and is an example to the brethren of what Paul would have them become ( 1 Corinthians 4:17;  1 Corinthians 16:10-11,  Philippians 2:19-23). He seems to have lacked strength of character, but his failure in reconciling the warring factions of Corinth did not cause him to lose the confidence of Paul or of the churches. He remains to the end lovable and beloved, the most intimate of his disciples, unselfish in his ministry ( Philippians 2:19-23).

4. The Timothy of the Pastorals. -Many of the features of the earlier Timothy remain. He is the Apostle’s beloved or true son ( 1 Timothy 1:18,  2 Timothy 1:2;  2 Timothy 2:1), a close follower of, and moulded by, his teaching ( 2 Timothy 3:10-11), and the dying Apostle clings to him ( 2 Timothy 4:9-10). In 1 Tim., however, there is also an unfavourable view of his character. He seems to have grown languid in the performance of his duties ( 1 Timothy 1:18;  1 Timothy 4:14-16;  1 Timothy 6:3-16), to have yielded to the love of money ( 1 Timothy 6:11), to temper ( 1 Timothy 5:1), and to an ill-considered asceticism ( 1 Timothy 5:23). Even in 2 Tim. he is presented as timid ( 1 Timothy 1:7), and as shrinking from suffering ( 1 Timothy 2:3). The Apostle addresses him as a youth and with urgency. If this is an authentic attitude, it may possibly contain a reminiscence of disappointment at Timothy’s development as a leader and teacher ( 1 Timothy 4:11-16), or it may express an old man’s fear for a disciple who was diffident and prone to compromise, whom he had always guided as a father guides a son, and whom he knew to be at his best when under a leader.

Jülicher goes too far in saying that in 1 Tim. and 2 Tim. Timothy is addressed as the type of a young bishop. He has not the position of the monarchical bishop of the type of Ignatius or Polycarp. In 1 Tim. he is the representative of Paul in a circle of churches, an apostle with a special commission. In 2 Tim. his function as an evangelist is not unlike that which he exercised in the situations set forth in Acts and the earlier Epistles.

Literature.-See under Timothy and Titus, Epistles to, and, in addition, A. Jülicher, ‘Timotheus, der Apostelschüler,’ in PRE [Note: RE Realencyklopädie für protestantische Theologie und Kirche.]3 xix. 781-788.

R. A. Falconer.

Smith's Bible Dictionary

Tim'othy. The disciple thus named was the son of one of those mixed marriages which, though condemned by stricter Jewish opinion, were yet not uncommon, in the later periods, of Jewish history. The father's name is unknown; he was a Greek, that is, a Gentile, by descent.  Acts 16:1;  Acts 16:3. The absence of any personal allusion to the father in the Acts or Epistles suggests the inference that, he must have died, or disappeared, during his son's infancy. The care of the boy, thus, devolved upon his mother, Eunice , and her mother, Lois.  2 Timothy 1:5. Under their training, his education was emphatically Jewish. "From a child," he learned to "know the Holy Scriptures" daily. The language of the Acts leaves it uncertain whether Lystra or Derbe was the residence of this devout family.

The arrival of Paul and Barnabas in Lycaonia, A.D. 44,  Acts 14:6, brought the message of glad tidings to Timothy and his mother, and they received it with "unfeigned faith."  2 Timothy 1:5. During the interval of seven years between the apostle's first and second journeys, the boy grew up to manhood. Those who had the deepest insight into character, and spoke with a prophetic utterance, pointed to him,  1 Timothy 1:18;  1 Timothy 4:14, as others had pointed, before, to Paul and Barnabas,  Acts 13:2, as specially fit for the missionary work, in which the apostle was engaged.

Personal feeling led St. Paul to the same conclusion,  Acts 16:3, and he was solemnly set apart to do the work, and possibly, to bear the title of evangelist.  1 Timothy 4:14;  2 Timothy 1:6;  2 Timothy 4:5. A great obstacle, however, presented itself. Timothy, though reckoned as one of the seed of Abraham, had been allowed to grow up to the age of manhood, without the sign of circumcision. With a special view to the feelings of the Jews, making no sacrifice of principle, the apostle, who had refused to permit the circumcision of Titus, "took and circumcised" Timothy.  Acts 16:3.

Henceforth, Timothy was one of his most constant companions. They, and Silvanus, and probably Luke also, journeyed to Philippi,  Acts 16:12, and there, the young evangelist was conspicuous, at once, for his filial devotion and his zeal.  Philippians 2:22. His name does not appear in the account of St. Paul's work at Thessalonica, and it is possible that he remained some time at Philippi.

He appears, however, at Berea, and remains there when Paul and Silas are obliged to leave,  Acts 17:14, going afterward, to join his master at Athens.  1 Thessalonians 3:2. From Athens, he is sent back to Thessalonica, as having special gifts for comforting and teaching. He returns from Thessalonica, not to Athens, but to Corinth, and his name appears united with St. Paul's in the opening words of both the letters written from that city to the Thessalonians,  1 Thessalonians 1:1;  2 Thessalonians 1:1.

Of the next five years of his life, we have no record. When we next meet with him, it is as being sent on, in advance, when the apostle was contemplating the long journey, which was to include Macedonia, Achaia, Jerusalem and Rome.  Acts 19:22. It is probable that he returned by the same route, and met St. Paul according to a previous arrangement,  1 Corinthians 16:11, and was thus with him when the Second Epistle was written to the church of Corinth.  2 Corinthians 1:1.

He returns with the apostle to that city, and joins in messages of greeting to the disciples whom he had known personally at Corinth, and who had since found their way to Rome.  Romans 16:21. He forms one of the company of friends, who go with St. Paul to Philippi, and then sail by themselves, waiting for his arrival by a different ship.  Acts 20:3-6. The absence of his name from  Acts 27:1, leads to the conclusion tha, t he did not share in the perilous voyage to Italy.

He must have joined the apostle, however, apparently soon after his arrival at Rome, and was with him when the Epistles to the Philippians, to the Colossians and to Philemon were written.  Philippians 1:1;  Philippians 2:19;  Colossians 1:1;  Philemon 1:1. All the indications of this period, point to incessant missionary activity. From the two Epistles addressed to Timothy, we are able to put together a few notices as to his later from  1 Timothy 1:3, that he and his master, after the release of the latter, from his imprisonment, A.D. 63, revisited proconsular Asia; that the apostle , then continued his Journey to Macedonia, while the disciple remained, half reluctantly, even weeping at the separation,  2 Timothy 1:4, at Ephesus, to check, if possible, the outgrowth of heresy and licentiousness which had sprung up there.

The position in which he found himself might well make him anxious. He used to rule presbyters, most of whom were older than himself  1 Timothy 4:12. Leaders of rival sects were there. The name of his beloved teacher was no longer honored as it had been. We cannot wonder that the apostle, knowing these trials should be full of anxiety and fear for his disciple's steadfastness. In the Second Epistle to him, A.D. 67 or 68, this deep personal feeling utters itself yet more fully.

The last recorded words of the apostle express the earnest hope, repented yet more earnestly, that he might see him once again.  2 Timothy 4:9;  2 Timothy 4:21. We may hazard the conjecture that, he reached him in time, and that the last hours of the teacher were soothed, by the presence of the disciple, whom he loved so truly. Some writers have seen in  Hebrews 13:23, an indication that he even shared St. Paul's imprisonment, and was released from i, t by the death of Nero.

Beyond this, all is apocryphal and uncertain. He continued, according to the old traditions, to act as bishop of Ephesus, and died a martyr's death, under Domitian or Nerva. A somewhat startling theory as to the intervening period of his life has found favor with some. If he continued, according to the received tradition, to be bishop of Ephesus, then he, and no other, must have been the "angel" of the church of Ephesus, to whom the message of  Revelation 2:1-7 was addressed.

Hastings' Dictionary of the Bible

Timothy . A young disciple, a native of Lystra, chosen as companion and assistant by Paul when, during his second missionary journey, he visited that city for the second time. He was the child of a mixed marriage, his father (probably dead at the time of his selection by Paul) being a Greek and his mother a Jewess (  Acts 16:1 ). From earliest childhood (‘babe’ RV [Note: Revised Version.] ) he had received religious training, being taught the Jewish Scriptures by his mother Eunice and his grandmother Lois (  2 Timothy 1:5;   2 Timothy 3:15 ). Probably both he and his mother were converted during Paul’s first sojourn at Lystra, for on the Apostle’s second visit he was already ‘a disciple’ of some standing, ‘well reported of by the brethren’ (  Acts 16:1-2 ). Indeed, Paul seems to claim him as a personal convert in   1 Corinthians 4:17 , describing him as his ‘beloved and faithful child in the Lord.’

The selection of Timothy was due not only to the wish of Paul ( Acts 16:3 ), but also to the opinion of the Church at Lystra. In his case, as in the case of Paul and Barnabas (  Acts 13:2 ), the local prophets ‘led the way’ (  1 Timothy 1:18 RVm [Note: Revised Version margin.] ) to him; and he was then set apart by imposition of hands by Paul (  2 Timothy 1:6 ) in conjunction with the local presbyters (  1 Timothy 4:14 ). Possibly it was on this occasion that he ‘confessed the good confession’ (  1 Timothy 6:12 ). Paul caused him to be circumcised (  Acts 16:3 ), judging that, as his mother was a Jewess, his not having submitted to the rite would prove an obstacle to his ministry among Jews, and, further, that from his semi-Jewish parentage, he did not come within the scope of the Church’s decree which released Gentiles from circumcision.

Timothy at once accompanied Paul through Asia to Troas, and thence into Macedonia. He was left behind at BerÅ“a when the Apostle moved on to Athens, but was summoned to rejoin him ( Acts 17:14-15 ). He was thence despatched back again to Macedonia to confirm the Church at Thessalonica, and to bring news of its state to Paul. He rejoined the Apostle in Corinth and cheered him by a favourable report (  1 Thessalonians 3:1-3 ,   Acts 18:5 ). While in Corinth, Paul wrote his Epistles to the Thessalonians, and included Timothy in the greetings (  1 Thessalonians 1:1 ,   2 Thessalonians 1:1 ). He is next mentioned at Ephesus with Paul on his third missionary journey, and thence is sent with Erastus to Macedonia in advance of the Apostle (  Acts 19:22 ). Shortly after Timothy’s departure, Paul despatched by direct sea route his First Epistle to the Corinthians. In this he mentions that Timothy (travelling via Macedonia) would shortly reach them (  1 Corinthians 4:17 ); he bespeaks a kindly welcome for him, and adds that he wishes him to return with ‘the brethren’ ( i.e. probably those who had borne the Epistle) to Ephesus (  1 Corinthians 16:10-11;   1 Corinthians 16:8 ). Timothy may not have reached Corinth on this occasion, being detained in Macedonia; and the absence in the Second Epistle of all mention of his being there points in this direction. But in any case he is found with Paul again when 2 Cor. was written, in Macedonia (  2 Corinthians 1:1 ). Paul in due course reached Corinth, and Timothy with him, for his name occurs among the greetings in the Epistle to the Romans which was then written (1   Romans 16:21; cf.   Acts 20:2 ). Paul and he, after a three months’ sojourn, returned by land to Troas (  Acts 20:4-5 ). Timothy is not again mentioned in the Acts. It is clear from the Epistles of the Captivity that he was a companion of Paul during his imprisonment (  Colossians 1:1 ,   Philippians 1:1 ,   Philippians 1:1 ), and that the Apostle meditated sending him on a special mission to Philippi (  Philippians 2:19 ). From the Pastoral Epistles we learn that when Paul, after his release, came into Asia, he left Timothy as his delegate in Ephesus, giving him full instructions as to how he was to rule the Church during his absence, which he realized might be longer than he anticipated (  1 Timothy 1:3;   1 Timothy 3:14-15 ). When Paul was a second time imprisoned, and felt his death to be imminent, he summoned Timothy to his side (  2 Timothy 4:9;   2 Timothy 4:21 ). If Timothy ever reached the Apostle, he may have been then himself imprisoned, for we read (  Hebrews 13:23 ) of his being ‘set at liberty.’ Of his subsequent history nothing is known with certainty.

Charles T. P. Grierson.

American Tract Society Bible Dictionary

A disciple of Paul. He was of Derbe or Lystra, both cities of Lycaonia,  Acts 16:1   14:6 . His father was a Greek, but his mother a Jewess,  2 Timothy 1:5   3:15 . The instructions and prayers of his pious mother and grandmother, and the preaching of Paul during his first visit to Lystra, A. D. 48, resulted in the conversion of Timothy and his introduction to the ministry which he so adorned. He had witnessed the sufferings of Paul, and loved him as his father in Christ,  1 Timothy 1:2   2 Timothy 3:10,11 .

When the apostle returned to Lystra, about A. D. 51, the brethren spoke highly of the merit and good disposition of Timothy; and the apostle determined to take him along with him, for which purpose he circumcised him at Lystra,  Acts 16:3 . Timothy applied himself to labor in the gospel, and did Paul very important services through the whole course of his preaching. Paul calls him not only his dearly beloved son, but also his brother, the companion of his labors, and a man of God; observing that none was more united with him in heart and mind than Timothy,  Romans 16:21   1 Corinthians 4:17   2:1   Colossians 1:1   1 Timothy 1:2,18 . Indeed, he was selected by Paul as his chosen companion in his journeys, shared for a time his imprisonment at Rome,  Hebrews 13:23 , and was afterwards left by him at Ephesus, to continue and perfect the work which Paul had begun in that city,  1 Timothy 1:3   3:14 . He appears to have possessed in a very high degree the confidence and affection of Paul, and is therefore often mentioned by him in terms of warm commendation,  Acts 16:1   17:14,15   18:5   19:22   20:4   2 Timothy 3:10   4:5 .

Epistles To Timothy The first of these Paul seems to have written subsequently to his first imprisonment at Rome, and while he was in Macedonia, having left Timothy at Ephesus,  1 Timothy 1:2 , A. D. 64. The second appears to have been addressed to Timothy in northwestern Asia Minor, during Paul's second imprisonment and in anticipation of martyrdom, A. D. 67. This dying charge of the faithful apostle to his beloved son in the gospel, the latest fruit of his love for him and for the church, we study with deep emotions. Both epistles are most valuable and instructive documents for the direction and admonition of every Christian, and more especially of ministers of the gospel. With the epistle to Titus, they form the three "pastoral epistles," as they are called.

Holman Bible Dictionary

 2 Timothy 1:5 2 Timothy 3:15 Acts 14:6-23 1 Corinthians 4:17 1 Timothy 1:2 2 Timothy 1:2 Acts 16:1-2 Acts 16:3

Timothy not only accompanied Paul but also was sent on many crucial missions by Paul ( Acts 17:14-15;  Acts 18:5;  Acts 19:22;  Acts 20:4;  Romans 16:21;  1 Corinthians 16:10;  2 Corinthians 1:19; 1Thessalonians 3:2, 1 Thessalonians 3:6 ). For example, when Paul was unable to go to Corinth, he sent Timothy to represent Paul and his teachings ( 1 Corinthians 4:17 ). Later when Paul was in prison, he sent Timothy to Philippi ( Philippians 2:19 ).

Paul felt that no one had any more compassion and commitment than Timothy ( Philippians 2:20-22 ).

So close were Paul and Timothy that both names are listed as the authors of six of Paul's letters ( 2 Corinthians 1:1;  Philippians 1:1;  Colossians 1:1;  1 Thessalonians 1:1;  2 Thessalonians 1:1;  Philippians 1:1 ). In addition, Paul wrote two letters to Timothy ( 1 Timothy 1:2;  2 Timothy 1:2 ). As Paul's ministry neared the end, he challenged Timothy to remain true to his calling ( 1 Timothy 1:18 ). As Paul faced death, he asked Timothy to come to be with him ( 2 Timothy 4:9 ). At some point in his life, Timothy was imprisoned; but he was released ( Hebrews 13:23 ). See Paul; 1Timothy; 2Timothy .

Robert J. Dean

People's Dictionary of the Bible

Timothy ( Tĭm'O-Thy ), Honoring God. Called also Timotheus, A. V. An evangelist and helper of Paul. His father was a Greek and a heathen; his mother, Eunice, was a Jewess, and a woman of piety, as was also his grandmother, Lois,  2 Timothy 1:5, and by them he was early taught in the Scriptures of the Old Testament.  2 Timothy 3:15. Paul selected him as an assistant in his labors, and, to avoid the cavils of the Jews, had him circumcised.  1 Corinthians 9:20. He was left in charge of the church at Ephesus.  1 Timothy 4:12. A post-apostolic tradition makes him bishop of Ephesus.

Epistles of Paul to. These, with that to Titus, are commonly called the Pastoral Epistles, because they give directions about church work. First Timothy is supposed to have been written about the year 65, and contains special instructions respecting the qualifications and the duties of officers and other persons in the church. The second epistle was written a year or two later and while Paul was in constant expectation of martyrdom.  2 Timothy 4:6-8.

Easton's Bible Dictionary

 2 Timothy 1:5 Acts 16:1 1 Timothy 1:2 2 Timothy 3:11 Acts 16:3 1 Timothy 4:14 Acts 17:14 1 Thessalonians 3:2 1 Thessalonians 1:1 2 1:1 Acts 19:22 Philippians 1:1 Hebrews 13:23 2 Timothy 4:13

Hawker's Poor Man's Concordance And Dictionary

A name well known in the New Testament. The church hath reason to bless the Lord for the conversion of this man, since the Holy Ghost hath been pleased to give the church those two sweet Epistles, addressed to him by Paul.

Webster's Dictionary

Alt. of Timothy grass

Cyclopedia of Biblical, Theological and Ecclesiastical Literature

( Τιμόθεος , i.e. Timotheus [q.v.], as the name is given in the A. V.  Acts 16:1;  Acts 17:14-15;  Acts 18:5;  Acts 19:22;  Acts 20:4;  Romans 16:21;  1 Corinthians 4:17;  1 Corinthians 16:10;  2 Corinthians 1:19;  Philippians 1:1;  Philippians 2:19;  Colossians 1:1;  1 Thessalonians 1:1;  1 Thessalonians 3:2;  1 Thessalonians 3:6;  2 Thessalonians 1:1), one of the most interesting of Paul's converts of whom we have an account in the New Test. Fortunately we have tolerably copious details of his history and relations in the frequent references to him in that apostle's letters to the various churches, as well as in those addressed to him personally.

1. His Early Life. — The disciple thus named was the son of one of those mixed marriages which, though condemned by stricter Jewish opinion, and placing their offspring on all but the lowest step in the Jewish scale of precedence, were yet not uncommon in the later periods of Jewish history. The children of these marriages were known as Manmerim ("bastards"), and stood just above the Nethinim. This was, however, Caeteris Paribus. ‘ A bastard who was a wise student of the law was, in theory, above an ignorant high-priest (Gem. Hieros. Horayoth, fol. 84, in Lightfoot, Hor. Heb. in  Matthew 23:14); and the education of Timothy ( 2 Timothy 3:15) may therefore have helped to overcome the prejudice, which the Jews would naturally have against: him on this ground. The mother was a Jewess, but the father's name is unknown; he was a Greek, i.e. a. Gentile, by descent ( Acts 16:1;  Acts 16:3). If in any sense a. proselyte, the fact that the issue of the marriage did not receive the sign of the covenant would render it. probable that he belonged to the class of half-converts, the so-called Proselytes of the Gate, not those of Righteousness, if such a class as the former existed. (See Proselyte).

The absence of any personal allusion to the father in the Acts or Epistles suggests the inference that he must have died or disappeared during his son's infancy. The care of the boy thus devolved upon his mother, Eunice, and her mother, Lois, who are both mentioned as sincere believers ( 2 Timothy 1:5). Under their training his education was emphatically Jewish. "From a child" he learned (probably in the Sept. version) to "know the Holy Scriptures" daily. The language of the Acts leaves it uncertain whether Lystra or Derbe was the residence of the devout family. The latter has been inferred, but without much likelihood, from a possible construction of  Acts 20:4, the former from  Acts 16:1-2 (see Neander, Pflanz. und Leit. 1, 288; Alford and Huther, ad loc.). In either case the absence of any indication of the existence of a synagogue makes this devout consistency more noticeable. We may think here, as at Philippi, of the few devout women going forth to their daily worship at some river-side; oratory (Conybeare, and Howson, 1, 211). The reading Παρὰ Τίνων in  2 Timothy 3:14, adopted by Lachmann and Tischendorf, indicates that it was from them as well as from the apostle that the young disciple received his first impression of Christian truth. It would be, natural that a character thus fashioned should retain throughout something of a feminine piety. A constitution far from robust ( 1 Timothy 5:23), a morbid shrinking from opposition and responsibility ( 1 Timothy 4:12-16;  1 Timothy 5:20-21;  1 Timothy 6:11-14;  2 Timothy 2:1-7), a sensitiveness even to tears ( 2 Timothy 1:4), a tendency to an ascetic rigor which he had not strength to bear ( 1 Timothy 5:23), united, as it often is, with a temperament exposed to some risk (see the elaborate dissertation De Νεωτερικαῖς Ε᾿Πιθυμίαις , By Bosius, in Hase, Thesaurus, vol. 2) from "youthful lusts" ( 2 Timothy 2:22) and the softer emotions ( 1 Timothy 5:2) these we may well think of as characterizing the youth as they afterwards characterized the man.

2. His Conversion And Ordination. — The arrival of Paul and Barnabas in Lycaonia ( Acts 14:6) brought the message of glad tidings to Timothy and his mother, and they received it with "unfeigned faith" ( 2 Timothy 1:5). A.D. 44. If at Lystra, as seems probable from  2 Timothy 3:11, he may have witnessed the half-completed sacrifice, the half-finished martyrdom of Paul ( Acts 14:19). The preaching of the apostle on his return from his short circuit prepared him for a life of suffering ( Acts 14:22). From that time his life and education must have been under the direct superintendence of the body of elders ( Acts 14:23). During the interval of three years between the apostle's first and second journeys, the youth had greatly matured. His zeal, probably his asceticism, became known both at Lystra and Iconium. The mention of the two churches as united in testifying to his character ( Acts 16:2) leads us to believe that the early work was prophetic, of the later, that he had already been employed in what was afterwards to be the great labor-of his life, as "the messenger of the churches," and that it was his tried fitness for that office which determined Paul's choice. Those who had the deepest insight into character and spoke with a prophetic utterance pointed to him ( 1 Timothy 1:18;  1 Timothy 4:14), as others had pointed before to Paul and Barnabas ( Acts 13:2), as specially fit for the missionary work in which the apostle was engaged. Personal feeling led Paul to the same conclusion (16, 3), and he was solemnly set apart (the whole assembly of the elders laying their hands on him, as did the apostle himself) to do the work, and possibly to bear the title, of evangelist ( 1 Timothy 4:14;  2 Timothy 1:6;  2 Timothy 4:5). Iconium has been suggested by Conybeare and Howson (1, 289) as the probable scene of the ordination.

A great obstacle, however, presented itself. Timothy, though inheriting, as it were, from the nobler side (Wettstein, ad loc.), and therefore reckoned as one jf the seed of Abraham, had been allowed to grow up to the age of manhood without the sign of circumcision, and in this point he might seem to be disclaiming the Jewish blood that was in him and choosing to take up his position as a heathen. Had that been his real position, it would have been utterly inconsistent with Paul's principle of action to urge on him the necessity of circumcision ( 1 Corinthians 7:18;  Galatians 2:3;  Galatians 5:2). As it was, his condition was that of a negligent, almost of an apostate, Israelite; and, though circumcision was nothing, and uncircumcision was nothing, it was a serious question whether the scandal of such a position should be allowed to frustrate all his efforts as an evangelist. The fact that no offence seems to have been felt hitherto is explained by the predominance of the Gentile element in the churches of Lycaonia ( Acts 14:27). But his wider work would bring him into contact with the Jews, who had already shown themselves so ready to attack, and then the scandal would come out. They might tolerate a heathen, as such, in the synagogue or the church, but an uncircumcised Israelite would be to them a horror and a portent. With a special view to their feelings, making no sacrifice of principle, the apostle, who had refused to permit the circumcision of Titus, "took and circumcised" Timothy (16:3); and then, as conscious of no inconsistency, went on his was distributing the decrees of the council of Jerusalem, the great charter of the freedom of the Gentiles ( Acts 14:4),

Henceforth Timothy was one of his most constant: companions. Not since he parted from Barnabas had he found one whose heart so answered to his own. If Barnabas had been as the brother and friend of early days, he had now found one whom he could claim as his own by a spiritual parentage ( 2 Timothy 1:2). He calls him "son Timothy" ( 1 Timothy 1:18); "my own son in the faith" ( 1 Timothy 1:2); "my beloved son" ( 1 Corinthians 4:17); "my workfellow" ( Romans 16:21); "my brother" (which is probably the sense Of Τιμόθεος Ὁ Ἀδελφός in  2 Corinthians 1:1).

3. His Evangelistic Labors And Journeys. — Continuing his second missionary tour, Paul now took Timothy with him, and, accompanied by Silvanus, and probably Luke also, journeyed at length to Philippi ( Acts 16:12), where the young evangelist became conspicuous at once for his filial devotion and his zeal ( Philippians 2:22). His name does not appear in the account of Paul's work at Thessalonica, and it is possible that he remained some time at Philippi, and then acted as the messenger by whom the members of that Church sent what they were able to give for the apostle's wants ( Acts 4:15). He appears, however, at Beroea, and remains there when Paul and Silas are obliged to leave ( Acts 17:14), going on afterwards to join his master in Greece ( 1 Thessalonians 3:2) . Meanwhile he is sent back to Thessalonica (ibid.) an having special gifts for comforting and teaching. ‘ He returns from Thessalonica, not to Athens, but to Corinth, and his name appears united with Paul's in the opening words of both the letters written from that city to the Thessalonians ( 1 Thessalonians 1:1;  2 Thessalonians 1:1). ‘ Dr. Wordsworth infers from  2 Corinthians 9:11 and  Acts 18:5 that; Timothy brought contributions to the support of the-apostle from the Macedonian churches, and thus released him from his continuous labor as a tent-maker. Here, also, he was apparently active as an evangelist ( 2 Corinthians 1:19), and on him, probably, with some exceptions, devolved the duty of baptizing the New converts. ( 1 Corinthians 1:14).

Of the next four or five years of his life we have no record, and can infer nothing beyond a continuance of his active service as Paul's companion. When we again meet with him, it is as being sent on in. advance while the apostle was contemplating the long journey which was to include Macedonia, Achaia, Jerusalem, and Rome ( Acts 19:22). A.D. 54. He was sent to "bring" the churches "into remembrance of the ways" of the apostle ( 1 Corinthians 4:17). We trace in the words of the "father" an anxious desire to guard the son from the perils which, to his eager but sensitive temperament, would be most trying ( 1 Corinthians 16:10). His route would take him through the churches which he had been instrumental in founding, and this would give him scope for exercising the gifts which were afterwards to be displayed in a still more responsible office. It is probable, from the, passages already referred to, that, after accomplishing the special work assigned to him, he returned by the same route and met Paul according to a previous arrangement ( 1 Corinthians 16:11), and was thus with him when the second epistle was written to the Church of Corinth ( 2 Corinthians 1:1). He returns with the apostle to that city, and joins in messages of greeting to the disciples whom he had known personally at Corinth and who had since found their way to Rome ( Romans 16:21).

He forms one of the company of friends who go with Paul to Philippi and then sail by themselves, waiting for his arrival by a different ship ( Acts 20:3-6). Whether he continued his journey to, Jerusalem, and what became of him during Paul's imprisonment at Caesarea, are points on which we must remain uncertain. The language of Paul's address To the elders of Ephesus ( Acts 20:17-35) renders it unlikely that he was then left there with authority. The absence of his name from ch. 27 in like manner leads to the conclusion that he did not share in the perilous voyage to Italy. He must have joined him, however, apparently, soon after his arrival in Rome, and was with him when the epistles to the Philippians, to the Colossians, and to Philemon were written ( Philippians 1:1;  Philippians 2:19;  Colossians 1:1;  Philemon 1:1). All the indications of this period point to incessant missionary activity. As before, so now, he is to precede the personal coming of the apostle, inspecting, advising, reporting ( Philippians 2:19-23), caring especially for the Macedonian churches as no one else could care. The special messages of greeting sent to him at a later date ( 2 Timothy 4:21) show that at Rome also, as elsewhere, he had gained the warm affection of those among whom he ministered. Among those most eager to be thus remembered to him we find, according to a fairly supported hypothesis, the names of a Roman noble, Pudens (q.v.), of a future bishop of Rome, Linus (q.v.), and of the daughter of a British king, Claudia (Williams, Claudia and Pudens; Conybeare and Howson, 2, 501; Alford, Excursus" ‘ in Greek Test. 3, 104). It is interesting to think of the young evangelist as having been the instrument by which one who was surrounded by the fathomless impurity of the Roman world was called to a higher life, and the names which would otherwise have appeared only in the foul epigrams of Martial (1, 32; 4:13; 5, 48; 11:53)-raised to a perpetual honor in the salutations of an apostolic epistle. An article (They of Caesar's Household) in Journ. of Class. and Sacred Philology, No. 10 questions this hypothesis, on the ground that the epigrams are later than the epistles, and that they connect the name of Pudens with heathen customs and vices. On the other hand, it may be urged that-the bantering tone of the epigrams forbids us to take them as evidences of character. Pudens tells Martial that he does not "like his poems." "Oh, that is because you read too many at a time" (29). He begs him to correct their blemishes. "You want an autograph copy, then, do you?" (7, 11). The slave En or Eucolpos (the name is possibly a willful distortion of Eubulus) does what might be the fulfillment of a Christian vow ( Acts 18:18), and this is the occasion of the suggestion which seems most damnatory (Martial, 5, 48). With this there mingles, however, as in 4:13; 6:58, the language of a more real esteem than is common in Martial (comp. some good remarks in Galloway, A Clergyman's Holidays, p. 35-49).

To the close of this period of Timothy's life we may probably refer the imprisonment of  Hebrews 13:23, and the trial at which he "witnessed the good confession" not unworthy to be likened to that of the Great Confessor before Pilate ( 1 Timothy 6:13). Assuming the genuineness and the later date of the two epistles addressed to him (see below), we are able to put together a few notices as to his later life. It follows from  1 Timothy 1:3 that he and his master, after the release of the latter from his imprisonment, revisited the proconsular Asia; that the apostle then continued his journey to Macedonia, while the disciple remained, half reluctantly, even weeping at the separation ( 2 Timothy 1:4), at Ephesus, to check, if possible, the outgrowth of heresy and licentiousness which had sprung up there. The time during which he was thus to exercise authority as the delegate of an apostle — a vicar apostolic rather than a bishop — was of uncertain duration ( 1 Timothy 3:14). The position in which he found himself might well make him anxious. He had to rule presbyters, most of whom were older than himself ( 1 Timothy 4:12), to assign to each a stipend in proportion to his work ( 1 Timothy 5:17), to receive and decide on charges that might be brought against them ( 1 Timothy 1:19-20), to regulate the almsgiving and the sisterhoods of, the Church ( 1 Timothy 1:3-10), to ordain presbyters and deacons ( 1 Timothy 3:1-13). There was the risk of being entangled in the disputes, prejudices, covetousness, sensuality, of a great city. There was the risk of injuring health and strength by an overstrained asceticism ( 1 Timothy 4:4;  1 Timothy 5:23). Leaders of rival sects were there Hymenaeus, Philetus, Alexander-to oppose and thwart him ( 1 Timothy 1:20;  2 Timothy 2:17;  2 Timothy 4:14-15). The name of his beloved teacher was no longer honored as it had been; the strong affection of former days had vanished and "Paul the aged" had become unpopular, the object of suspicion and dislike (comp.  Acts 20:37;  2 Timothy 1:15). Only in the narrowed circle of the faithful few-Aquila, Priscilla, Mark, and others-who were still with him was he likely to find sympathy or support (1 Timothy 4:19). We cannot wonder that the apostle, knowing these trials, and, with his marvelous power of bearing another's burdens, making them his own, should be full of anxiety and fear for his disciple's steadfastness; that admonitions, appeals, warnings, should follow each other in rapid and vehement succession ( 1 Timothy 1:18;  1 Timothy 3:15;  1 Timothy 4:14;  1 Timothy 5:21;  1 Timothy 6:11). In the second epistle to him this deep personal feeling utters itself yet more fully. The friendship of twenty years was drawing to a close, and all memories connected with it throng upon the mind of the old man, now ready to be offered: the blameless youth ( 2 Timothy 3:15), the holy household ( 2 Timothy 1:5), the solemn ordination ( 2 Timothy 1:6), the tears at parting ( 2 Timothy 1:4). The last recorded words of the apostle express the earnest hope, repeated yet more earnestly, that he might see him once again ( 1 Timothy 4:9). Timothy is to come before winter, to bring with him the cloak for which in that winter there would be need ( 1 Timothy 4:13). We may hazard the conjecture that he reached him in time, and that the last hours of the teacher were soothed by the presence of the disciple whom he loved so truly. Some writers have even seen in  Hebrews 13:23 an indication that he shared Paul's imprisonment, and was released from it by the death of Nero (Conybeare and Howson, 2, 502; Neander, Pfanz. Und Leit. 1, 552). Beyond this all is apocryphal and uncertain.

4. Legendary Notices. — Timothy continued, according to the old traditions, to act as bishop of Ephesus (Euseb. Hist. Ecclesiastes 3, 4, 2 ; Const. Apost. 7:46; see Lange, De Timothy Episcopo Ephes. [Lips. 1755]), and died a martyr's death under Domitian or Nerva (Niceph. Hist. Ecclesiastes 3, 11 ; Photius, Cod. 254). The great festival of Artemis (the Καταγώγιον of that goddess) led him to protest against the license and frenzy which accompanied it. The mob were roused to fury, and put him to deathwith clubs (comp. Polycrates and Simeon Metaphr. in Henschen's Acta Sanctorum, Jan. 24). Some later critics-Schleiermacher, Mayerhoff-have seen in him the author of the whole or part of the Acts (Olshausen, Commentary 2, 612).

A somewhat startling theory as to the intervening period of his life has found favor with Calmet (s.v. "Timothee"), Tillemont (2, 147), and others. If he continued, according to the received tradition, to be bishop of Ephesus, then he, and no other, must have been the "angel" of that Church to whom the message of  Revelation 2:1-7 was addressed. It may be urged, as in some degree confirming this view, that both the praise and the blame of that message are such as harmonize with the impressions as to the character of Timothy derived from the Acts and the Epistles. The refusal to acknowledge the self-styled apostles, the abhorrence of the deeds of the Nicolaitans, the unwearied labor, all this belongs to "the man of God" of the Pastoral Epistles. Nor is the fault less characteristic. The strong language of Paul's entreaty would lead us to expect that the temptation of such a man would be to fall away from the glow of his "first love," the zeal of his first faith. The promise of the Lord of the churches is in substance the same as that implied in the language of the apostle (2 Timothy 2, 4-6). This conjecture, it should be added, has been passed over unnoticed by most of the recent commentators on the Apocalypse (comp. Alford and Wordsworth, ad loc.). Trench (Seven Churches of Asia, p. 64) contrasts the "angel" of Revelation 2 with Timothy as an "earlier angel" who, with the generation to which he be longed, had passed away when the Apocalypse was written. It must be remembered, however, that, at the time of Paul's death, Timothy was still" young," probably not more than thirty-five; that he might, therefore, well be living, even on the assumption of the later date of the Apocalypse, and that the traditions (valeant quantum) place his death after that date. Bengel admits this, but urges the ‘ objection that he was not the bishop of any single diocese, but the superintendent of many churches. This, however, may in its turn be traversed by the answer that the death of Paul may have made a great difference in the work of one who had hitherto been employed in traveling as his representative. The special charge committed to him in the Pastoral Epistles might not unnaturally give fixity to a life which had previously been wandering.

An additional fact connected with the name of Timothy is that two of the treatises of the Pseudo-Dionysius the Areopagite are addressed to him (De Hierarch. Cael. 1, 1; comp. Le Norry, Dissert. c. 9 and Halloix, Quaest. 4 in Migne's edition).

5. Literature. — In addition to the works above cited, see Klaufing, De Timothy Μαρτυρ . (Vitemb. 1713); Seelen, De Tint. Confessore (Lubec. 1733); Hausdorf, De Ordinatione Timothy (Vitemb. 1754); Witsius, Miscell. Sacr. 2, 438; also his Exercit. Acad. p. 316 sq.; Mosheim, Einleit. in den 1. Br. an Tims. (Hamb. 1754), p. 4 sq.; Bertholdt, Einleit. 6:349 sq.; Heydenreich, Lebenl d. Timotheus, in Tzschirner's Memorab. VIII, 2, 19-76; Evans, Script. Biog. vol. 1; Lewin, St. Paul (see Index); Plumptre, Bible Educator (see Index); and especially Howson, Companions of St. Paul (Lond. 1871), ch. 12. (See Paul).

International Standard Bible Encyclopedia

tim´ṓ - thi ( Τιμόθεος , Timótheos (  Acts 17:14;  Acts 18:5;  Acts 19:22;  Acts 20:4;  Romans 16:21;  1 Corinthians 4:17;  1 Corinthians 16:10;  2 Corinthians 1:1 ,  2 Corinthians 1:19;  Philippians 1:1;  Philippians 2:19;  Colossians 1:1;  1 Thessalonians 1:1;  1 Thessalonians 3:2 ,  1 Thessalonians 3:6;  2 Thessalonians 1:1;  1 Timothy 1:2 ,  1 Timothy 1:18;  1 Timothy 6:20;  2 Timothy 1:2;  Philippians 1:1;  Hebrews 13:23; the King James Version, Timotheus ):

1. One of Paul's Converts:

Timothy was one of the best known of Paul's companions and fellow-laborers. He was evidently one of Paul's own converts, as the apostle describes him as his beloved and faithful son in the Lord ( 1 Corinthians 4:17 ); and in  1 Timothy 1:2 he writes to "Timothy my true child in faith"; and in   2 Timothy 1:2 he addresses him as "Timothy my beloved child."

2. A N ative of Lystra:

He was a resident, and apparently a native, either of Lystra or Derbe, cities which were visited and evangelized by Paul on his 1st missionary journey ( Acts 14:6 ). It is probable that of these two cities, it was Lystra treat was Timothy's native place. For instance, in  Acts 20:4 in a list of Paul's friends there are the names of "Gaius of Derbe, and Timothy"; this evidently infers that Timothy was not "of Derbe." And in   Acts 16:3 , the brethren who gave Paul the good report of Timothy were "at Lystra and Iconium"; the brethren from Derbe are not mentioned. Lystra was evidently Timothy's native city.

3. Converted at Lystra:

In  2 Timothy 3:10 ,  2 Timothy 3:11 Paul mentions that Timothy had fully known the persecutions and afflictions which came to him at Antioch, at Iconium and at Lystra. These persecutions occurred during the apostle's first visit to these towns; and Timothy seems to have been one of those who were converted at that time, as we find that on Paul's next visit to Lystra and Derbe, Timothy was already one of the Christians there: "He came also to Derbe and to Lystra: and behold a certain disciple was there, named Timothy" (  Acts 16:1 ).

Timothy was now chosen by Paul to be one of his companions. This was at an early period in Paul's apostolic career, and it is pleasing to find that to the end of the apostle's life Timothy was faithful to him.

4. His Father and Mother:

Timothy's father was a heathen Greek ( Héllēn , not Hellēnistḗs , a Greek-speaking Jew); this fact is twice mentioned (  Acts 16:1 ,  Acts 16:3 ). His mother was a Jewess, but he had not been circumcised in infancy, probably owing to objections made by his father. Timothy's mother was called Eunice, and his grandmother Lois. Paul mentions them by name in  2 Timothy 1:5; he there speaks of the unfeigned faith which was in Timothy, and which dwelt at the first in Eunice and Lois. It is evident that Eunice was converted to Christ on Paul's 1st missionary journey to Derbe and Lystra, because, when he next visited these cities, she is spoken of as "a Jewess who believed" ( Acts 16:1 ).

5. Becomes a Co-Worker with Paul:

On this 2nd visit to Derbe and Lystra, Paul was strongly attracted to Timothy, and seeing his unfeigned faith, and that from a child he had known the sacred Scriptures of the Old Testament ( 2 Timothy 3:15 ), and seeing also his Christian character and deportment, and his entire suitability for the work of the ministry, he would have him "to go forth with him" ( Acts 16:3 ). Timothy acquiesced in Paul's desire, and as preliminaries to his work as a Christian missionary, both to Jew and Gentile, two things were done. In order to conciliate the Jewish Christians, who would otherwise have caused trouble, which would have weakened Timothy's position and his work as a preacher of the gospel, Paul took Timothy and circumcised him.

6. Circumcised:

Paul was willing to agree to this being done, on account of the fact that Timothy's mother was a Jewess. It was therefore quite a different case from that of Titus, where Paul refused to allow circumcision to be performed ( Acts 15:2 ) - T itus being, unlike Timothy, a Gentile by birth. See Titus .

The other act which was performed for Timothy's benefit, before he set out with Paul, was that he was ordained by the presbytery or local council of presbyters in Derbe and Lystra.

7. His Ordination:

Showing the importance which Paul assigned to this act of ordination, he refers to it in a letter to Timothy written many years afterward: "Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery" ( 1 Timothy 4:14 ). In this ordination Paul himself took part, for he writes, "I put thee in remembrance, that thou stir up the gift of God, which is in thee through the laying on of my hands" ( 2 Timothy 1:6 ).

"  2 Timothy 1:6 should be viewed in the light of   1 Timothy 4:14 . Probably it was prophetic voices ( through prophecy  ; compare  1 Timothy 1:18 , 'according to the prophecies which went before in regard to thee' ) which suggested the choice of Timothy as assistant of Paul and Silvanus, and his consecration to this work with prayer and the laying on of hands (compare  Acts 13:2 f). The laying on of hands by the presbyters (  1 Timothy 4:14 ), and that by Paul ( 2 Timothy 1:6 ), are not mutually exclusive, especially since the former is mentioned merely as an accompanying circumstance of his endowment with special grace, the latter as the efficient cause of this endowment. The churches in the neighborhood of Timothy's home, according to  Acts 14:23 , had been furnished with a body of presbyters soon after their founding" (Zahn, Introduction to the New Testament , II, 23).

8. Accompanies Paul:

Thus, prepared for the work, Timothy went forth with Paul on the apostle's 2nd missionary journey. We find Timothy with him at Berea ( Acts 17:14 ), having evidently accompanied him to all places visited by him up to that point, namely, Phrygia, the region of Galatia, Mysia, Troas, Neapoils, Philippi, Amphipolis, Apollonia, Thessalonica and Berea. Paul next went - and went alone, on account of the persecution at Berea - to Athens ( Acts 17:15 ); and from that city he sent a message to Silas and Timothy at Berea, that they should come to him at Athens with all speed. They quickly came to him there, and were immediately sent on an errand to the church in Thessalonica; "When we could no longer forbear, we thought it good to be left behind at Athens alone; and sent Timothy, our brother, and minister of God, and our fellow-labourer in the gospel of Christ, to establish you, and to comfort you concerning your faith: that no man should be moved by these afflictions" ( 1 Thessalonians 3:1 ,  1 Thessalonians 3:2 ,  1 Thessalonians 3:3 the King James Version). Timothy and Silas discharged this duty and returned to the apostle, bringing him tidings of the faith of the Christians in Thessalonica, of their love and of their kind remembrance of Paul, and of their ardent desire to see him; and Paul was comforted (  1 Thessalonians 3:5 ,  1 Thessalonians 3:6 ,  1 Thessalonians 3:7 ).

9. At Corinth:

Paul had left Athens before Silas and Timothy were able to rejoin him. He had proceeded to Corinth, and it was while the apostle was in that city, that "when Silas and Timothy came down from Macedonia, Paul was constrained by the word, testifying to the Jews that Jesus was the Christ" ( Acts 18:5 ). Timothy evidently remained with Paul during the year and six months of his residence in Corinth, and also throughout this missionary journey to its end. From Corinth Paul wrote the Epistle to the Romans, and he sent them a salutation from Timothy, "Timothy my fellow-worker saluteth you" ( Romans 16:21 ).

10. Salutations:

In connection with this salutation from Timothy, it should be noticed that it was Paul's custom to associate with his own name that of one or more of his companions, in the opening salutations in the Epistles. Timothy's name occurs in  2 Corinthians 1:1;  Philippians 1:1;  Colossians 1:1;  Philippians 1:1 . It is also found, along with that of Silvanus, in  1 Thessalonians 1:1 and   2 Thessalonians 1:1 .

11. At Ephesus:

On Paul's 3missionary journey, Timothy again accompanied him, though he is not mentioned until Ephesus was reached. This journey involved much traveling, much work and much time. At Ephesus alone more than two years were spent. And when Paul's residence there was drawing to a close, he laid his plans to go to Jerusalem, after passing en route through Macedonia and Achaia. Accordingly he sent on before him "into Macedonia two of them that ministered unto him, Timothy and Erastus" ( Acts 19:22 ).

12. To Corinth Again:

From Ephesus Paul wrote the First Epistle to the Corinthians ( 1 Corinthians 16:8 ), and in it he mentioned ( 1 Corinthians 16:10 ) that Timothy was then traveling to Corinth, apparently a prolongation of the journey into Macedonia. After commending him to a kind reception from the Corinthians, Paul proceeded to say that Timothy was to return to him from Corinth; that is, Timothy was to bring with him a report on the state of matters in the Corinthian church.

13. In Greece:

Soon thereafter the riot in Ephesus occurred; and when it was over, Paul left Ephesus and went to Macedonia and Greece. In Macedonia he was rejoined by Timothy, whose name is associated with his own, in the opening salutation of the Second Epistle, which he now wrote to Corinth. Timothy accompanied him into Greece, where they abode three months.

14. In Jerusalem:

From Greece the apostle once more set his face toward Jerusalem, Timothy and others accompanying him ( Acts 20:4 ). "We that were of Paul's company" ( Acts 21:8 the King James Version), as Luke terms the friends who now traveled with Paul - and Timothy was one of them - touched at Troas and a number of other places, and eventually reached Jerusalem, where Paul was apprehended. This of course terminated, for the time, his apostolic journeys, but not the cooperation of his friends, or of Timothy among them.

15. In Rome:

The details of the manner in which Timothy was now employed are not recorded, until he is found once more with Paul - during his 1st imprisonment in Rome. But, from that point onward, there are many notices of how he was occupied in the apostle's service. He is mentioned in three of the Epistles written by Paul at this time, namely, in  Colossians 1:1 , and  Philippians 1:1 , in both of which his designation is "Timothy our brother," and in  Philippians 1:1 , "Paul and Timothy, servants of Christ Jesus." In  Philippians 2:19 , there is the interesting notice that, at a time when Paul's hope was that he would soon be liberated from his imprisonment, he trusted that he would be able to send Timothy to visit the church at Philippi:

16. To Visit Philippi:

"I hope in the Lord Jesus to send Timothy shortly unto you, that I also may be of good comfort, when I know your state. For I have no man likeminded, who will care truly for your state.... But ye know the proof of him, that, as a child serveth a father, so he served with me in furtherance of the gospel. Him therefore I hope to send forthwith."

17. Appointed to Ephesus:

Paul's hope was realized: he was set free; and once again Timothy was his companion in travel. Perhaps it was in Philippi that they rejoined each other, for not only had Paul expressed his intention of sending Timothy there, but he had also said that he hoped himself to visit the Philippian church ( Philippians 1:26;  Philippians 2:24 ). From this point onward it is difficult, perhaps impossible, to trace the course of Paul's journeys, but he tells us that he had left Timothy as his delegate or representative in Ephesus ( 1 Timothy 1:3 ); and soon thereafter he wrote the First Epistle to Timothy, in which he gave full instructions in regard to the manner in which he should conduct the affairs of the Ephesian church, until Paul himself should again revisit Ephesus: "These things write I unto thee, hoping to come unto thee shortly" ( 1 Timothy 3:14 ).

18. His Position in Ephesus:

"The position which Timothy occupied in Ephesus, as it is described in 1 Timothy, cannot without doing the greatest violence to history be called that of a bishop, for the office of bishop existed only where the one bishop, superior to the presbytery, represented the highest expression of the common church life. The office was for life, and confined to the local church. This was particularly the case in Asia Minor, where, although as early as the time of Revelation and the time of Ignatius, bishoprics were numerous and closely adjacent, the office always retained its local character. On the other hand, Timothy's position at the head of the churches of Asia was due to the position which he occupied as Paul's helper in missionary work. It was his part in the apostolic calling, as this calling involved the oversight of existing churches. Timothy was acting as a temporary representative of Paul in his apostolic capacity at Ephesus, as he had done earlier in Corinth, and in Thessalonica and Philippi ( 1 Corinthians 4:17;  1 Thessalonians 3:2 f;   Philippians 2:19-23 ). His relation was not closer to one church than to the other churches of the province; its rise and disappearance did not affect at all the organization of the local congregations" (Zahn, Introduction to the New Testament , II, 34).

19. Paul Summons Him to Rome:

From the Second Epistle still further detail can be gathered. Paul was a second time imprisoned, and feeling that on this occasion his trial would be followed by an adverse judgment and by death, he wrote from Rome to Timothy at Ephesus, affectionately requesting him to come to him: "Give diligence to come shortly unto me" ( 2 Timothy 4:9 ). The fact that at that time, when no Christian friend was with Paul except Luke ( 2 Timothy 4:11 ), it was to Timothy he turned for sympathy and aid, closing with the request that his own son in the faith should come to him, to be with him in his last hours, shows how true and tender was the affection which bound them together. Whether Timothy was able to reach Rome, so as to be with Paul before his execution, is unknown.

20. Mention in  Hebrews 13 :

One other notice of him occurs in  Hebrews 13:23 : "Know ye that our brother Timothy hath been set at liberty; with whom, if he come shortly, I will see you." As the author of the Epistle to the Hebrews is not Paul, it is problematical what the meaning of these words really is, except that Timothy had been imprisoned and - unlike what took place in Paul's case - he had escaped death trod had been set free.

21. His Character:

Nothing further is known of him. Of all Paul's friends, with the exception, perhaps, of Luke, Paul's beloved friend, Timothy was regarded by him with the tenderest affection; he was his dearly loved son, faithful and true. Various defects have been alleged to exist in Timothy's character. These defects are inferred from the directions and instructions addressed to him by Paul in the Pastoral Epistles, buy these inferences may be wrong, and it is a mistake to exaggerate them in view of his unbroken and unswerving loyalty and of the long and faithful service rendered by him to Paul, "as a child serveth a father" ( Philippians 2:22 ).

Kitto's Popular Cyclopedia of Biblial Literature

Timothy, a young Christian of Derbe, grandson of Lois, and son of Eunice, a Jewess, by a Greek father, who was probably a proselyte . He seems to have been brought up with great care in his family, and to have profited well by the example of the 'unfeigned faith' which dwelt in the excellent women named in; . The testimonials which Paul received in Lycaonia in favor of this young disciple, induced the apostle to make him the companion of his journeys and labors in preaching the Gospel . He became his most faithful and attached colleague; and is frequently named by Paul with truly paternal tenderness and regard. Timothy appears to have been with the apostle at Rome, and to have been, like him, a prisoner there, though liberated before him . His subsequent history is, however, unknown. It appears from , that when Paul went into Macedonia he left Timothy in charge of the church at Ephesus, and there are indications that he was still at Ephesus when the apostle was (as usually understood) a second time captive at Rome, and without hope of deliverance . The tradition is, that Timothy retained the charge of the church at Ephesus till his death, and eventually suffered martyrdom in that city.

The Nuttall Encyclopedia

A convert of St. Paul's, associate and deputy, to whom, as in charge of the Church at Ephesus, he wrote two epistles in the interval between his imprisonment and death at Rome, the First Epistle to direct him in the discharge of his pastoral duties, and the Second to invite him to Rome, and counsel him, should he not be dead before he arrived.