In four different letters, Paul speaks of himself as a ‘father’ to Timothy, his ‘genuine’ and ‘dearly loved son’. Yet he encases this relationship within the accountability that they both have: as adult sons to their ‘Father God’, and as ‘brothers’ to Jesus as an Eldest Brother (‘the Son of God’) and ‘Lord’. The first thing their relationship teaches us is that being a spiritual father within the Father's 'household' is not primarily about leading someone to Jesus. For Paul speaks of his father-son relationship with Timothy mainly in terms of how they ‘served together...in the Gospel’. So being a spiritual father is more about relating to a ‘son’ or ‘daughter’ as an adult, and as a partner in ministry. We get our first glimpse of Paul doing this in Philippi, where they—along with Silas—planted a new church shortly after Timothy began traveling with him. A decade later, in a letter to this church, Paul reminds them of how he had treated Timothy as a fellow servant, and how Timothy had acted like a trustworthy ‘son’ by imitating his ‘father’ in the way he put the interests of Jesus first, ahead of any personal or group interests. After leaving Philipi, Paul treats Timothy as both a ‘co-worker’ and ‘brother’ while evangelizing Corinth—just as he had done right before that in Thessalonica (1 Thes.3:2a; Act.17:1ff, Med.#71).

Secondly, Paul gives Timothy responsibility with authority to minister when Paul isn't with him. He not only did this years later in Corinth and Philippi, but already did so in their first year together. Shortly after being forced to leave Thessalonica, Paul sends Timothy back to that city to encourage and establish these new believers in their faith (Med.#71). From my own experience, and observations, this is the hardest lesson for spiritual fathers to learn. Many spiritual sons and daughters are hindered in their growth because they are left with ministry responsibilities when their leaders travel, but not with the authority to act on their own.

Thirdly, Paul sends Timothy into situations where he is already known, and he doesn't send him alone into difficult situations. Only after ministering together for almost two years in Corinth (Act.18:5-18a), does he ask for Timothy’s help in dealing with serious problems in the church there by going to that city.[ii] Paul has already sent one letter (1 Cor.5:9-11), urging these believers to take action against the sexual promiscuity, pride and divisions polluting their church life (Med.#69). Now he writes another letter (1 Corinthians); and in it he tells them why he is sending Timothy—as a ‘son’ who has demonstrated faithfulness to Jesus as Lord and who is able to remind them of Paul's way of life in Christ. This is risky, though, since the Corinthian believers prefer to have a more influential person come solve their problems—like Apollos, or Paul himself. So Paul sends several ‘brothers’ with Timothy, saying that he and Apollos will come later. Sadly, Timothy's visit is unsuccessful, as is Paul's planned visit. Only after a very stern third letter and a visit by Titus do the Corinthians finally follow Paul's instructions (Med.#73)—like for dealing with the man living in a sexual relationship with his father's wife. Yet Paul continues to invest in Timothy, for we get several more brief glimpses in the Bible of them ministering together, or of Paul sending Timothy somewhere on his behalf.

In the first of two letters to Timothy, we again see Paul entrusting Timothy with responsibility and authority in Ephesus. But in these letters we also see, fourthly, how Paul treats his spiritual ‘son’ as a person, and not just a work-partner in ministry. He expresses his desire to just be with Timothy, and to see him finish well. For he challenges his ‘son’: to keep a secure hold on both sound teaching and on himself, with ‘faith and a good conscience’; and to keep the main thing (God's purposes) the main thing. He also emphasizes the importance of the Scriptures and of being empowered by the ‘grace’ of Jesus ‘in all patience’. Paul has seen too many others ‘shipwreck’ their faith by useless disputes and spiritual fads. Or by allowing the needs of others to cause them to neglect the specific gifts God entrusted to them by his Spirit—such that purity of speech and lifestyle cease to be a priority, and love stops being the governing factor in their relationships.

Finally, in his second letter, we see a spiritual father who prays often for his ‘son’, and is not exclusive—affirming the spiritual input of others. We also see Paul being vulnerable about his own weakness and needs, and about his past. For he has learned that we can always count on receiving ‘mercy’[iii] from our Father God as well as ‘grace and peace’. Perhaps Timothy is facing a drawn out battle in the church in Ephesus, and Paul knows he tends to dwell on his lack of success in Corinth. So Paul recalls his own past failings and need for God's mercy, and urges Timothy to not be intimidated by older church leaders. Do you also have a tendency: to be intimidated by others, or to dwell on past failings and to forget that you have a Father who is merciful?

Father, I receive your mercy today in Christ Jesus my Lord, as well as your grace and peace. Help me guard and not neglect what you've deposited in me by your Spirit, and honestly handle your Word while keeping a hold of myself in all purity, love and sound teaching—so that I may model these things even as I teach them to my own spiritual sons and daughters. (2 Tim.1:2,13-14; 2:1-3,15; 1 Tim.1:18; 4:12,14,16; 16:20)

[i] Through links in the detailed version of this meditation, members can check out these dates in several ‘chronologies’ of  the events in Paul’s life and ministry.

[ii] Through links in the detailed version, members can also access a two-part teaching I gave in 2011 on ‘the Corinthian Mess’ and what we can learn from how Paul dealt with it.

[iii] Only in these two letters does Paul add ‘mercy’ to his standard opening blessing: ‘Grace and peace’ from God our Father (2 Cor.1:2).