The books of Paul that were written after the great dividing line of Acts 28:28 are the pinnacle of God’s progressive revelation. They provide for us God’s last word on matters related to our lives and our walks before the Lord. Thus, which books of Paul were written after this pivotal point and which were written before it is a huge issue when considering any of the books of Paul. In this light, we come to the book of II Timothy, and our consideration of the question of which side of this line this book falls.

Now most have concluded from Paul’s words in II Timothy 4:7 that this was in fact Paul’s last book. Of course, if this is true, this was clearly a book written after the dispensational change. However, others have argued against this idea. These usually insist that Ephesians and Colossians were the last books of Paul written, and insist these these only were written after that great dividing line. They reject the idea that II Timothy was the last book of Paul written, but suggest instead that it was actually written during the Acts period. In order to examine this issue, then, let us turn to the book of II Timothy, and see what we can conclude regarding its dispensational place.

First of all, we must keep in mind to whom this book of II Timothy was written. Of all Paul’s letters, only the book of Ephesians was written to all believers of today without exception. All the other letters after the dispensational divide, including Colossians, were written to specific believers or groups of believers living at that time. II Timothy is no exception. In II Timothy 1:2, we read:

2. To Timothy, a beloved son: Grace, mercy, and peace from God the Father and Christ Jesus our Lord.

Thus, like I Timothy, this book was written to the man Timothy, Paul’s companion and fellow laborer. This being true, some of the words and instructions are specifically to Timothy, and speak to the specific situation in which he found himself at that time. However, since Timothy’s experience then was the same in many respects with what we go through, I believe we can learn many lessons and many important truths from what God wrote as instructions to this man.

Now our first challenge to the idea that this book was written during the current dispensation and after Acts 28:28 comes in II Timothy 1:6-7.

6. Therefore I remind you to stir up the gift of God which is in you through the laying on of my hands. 7. For God has not given us a spirit of fear, but of power and of love and of a sound mind.

Now we know that God-given, miraculous gifts were the norm in the Acts period, but they are not the norm today. Thus, some would point to these verses as an indication that this book could not have been written after the Acts 28:28 dividing line. However, is this proper reasoning?

Let us consider the gifts given in the Acts period for a moment. There are several lists of gifts, but consider one like those listed in I Corinthians 12:8-10.

8. for to one is given the word of wisdom through the Spirit, to another the word of knowledge through the same Spirit, 9. to another faith by the same Spirit, to another gifts of healings by the same Spirit, 10. to another the working of miracles, to another prophecy, to another discerning of spirits, to another different kinds of tongues, to another the interpretation of tongues.

Here we have a list of things that the Spirit had miraculously given to various believers in Corinth during the Acts period. Now there is no doubt that some of these gifts were of such a character that they would have required the continued application of the Spirit’s power to maintain them. For example, no one could continue to heal after the Spirit had removed the power from him. No one could continue to work miracles without the help of the Spirit. No one could prophecy or speak God’s words without the Spirit giving him help. Clearly, the moment God withdrew the power in these cases, those who had these gifts lost them immediately.

However, some of the miraculous gifts on these lists would not require the constant maintenance of the Spirit in order for them to continue to function. For example, if one had God-given wisdom, that wisdom would not immediately disappear once the Spirit stopped empowering it. One who had such wisdom no doubt learned many things through it, and as long as he acted on those things, he could retain a considerable wisdom that others around him might not have had. The same is true of the gift of the word of knowledge. Knowledge, once it has entered the mind, need not be forgotten, though it could be by long neglect. The same could be said of a God-given faith. If I suddenly was granted the ability to believe God no matter how difficult it might be or how bizarre His message might seem, though the power behind that might be taken away later, I could still choose to continue to believe God in the way I learned how to when I had been so empowered. The same would go for the gift of a tongue or a language. Once one had learned a language he did not know before through God’s power, there was no reason for him to forget it unless he himself failed to practice speaking it and retaining that language in his mind.

In all these cases, a constant maintenance and renewal by the Spirit could keep the gift fresh and powerful, and keep a person from starting to lose all he had been given. However, such maintenance by the Spirit would not be necessary if the person himself worked at retaining the gift and not losing the knowledge he had from having at one time been granted it. Such gifts could very well be maintained, and did not just disappear the moment the Acts period drew to a close.

Now it seems that the gift Timothy had by the laying on of Paul’s hands was one of this latter kind of gift. It was a gift that did not need constant empowerment by the Spirit to be maintained. However, Timothy did need to put out the effort to maintain it, or he would start to lose through disuse and neglect the gift he had been given by God. Time and forgetfulness would start to rob from him what God had so graciously given. Thus, Paul urges him to stir up this gift, and to not let the miraculous provision of God go to waste.

Ultimately, in the Acts period, a gift would not have needed stirring up. The maintaining power of the Spirit would have been there to renew it fresh every time. Thus, this matter of stirring up an Acts period gift actually fits much better with Timothy after the Acts period was over than it does with Timothy before that time.

This same explanation also applies to I Timothy 4:14. There, we read,

14. Do not neglect the gift that is in you, which was given to you by prophecy with the laying on of the hands of the eldership.

Again, I believe that this applies to a gift given to Timothy in the Acts period, but one that could be retained even after the Spirit was no longer empowering its use. Nevertheless, if Timothy neglected it, he could start to lose this blessing God had given him. This God urges him not to allow to happen.

Now back in II Timothy, we move on to the statement in II Timothy 2:2.

2. And the things that you have heard from me among many witnesses, commit these to faithful men who will be able to teach others also.

This statement is incongruous with the Acts period. During that time, one had God-appointed teachers, and God gave them the students who were to learn under them. No one had to seek faithful men to hear the truth, for such men were provided by God. Not only so, but this is even a change over I Timothy, where it is clear that Timothy was still in charge of a group that was mostly made up of Acts period believers now living in the post-Acts period. Now, however, it is clear that he is in no such position, as we can see by reading II Timothy 1:15.

15. This you know, that all those in Asia have turned away from me, among whom are Phygellus and Hermogenes.

In I Timothy, Timothy was ministering in the city of Ephesus, which is in what they called Asia at that time, which is what we call Asia Minor. Now, however, all those in Asia have turned away from Paul, God’s spokesman on earth, and thus it is clear that Timothy no longer has a position among them either. The believers as a collective group have failed to follow God faithfully. Now, the best Timothy or anyone else can do is to seek those few faithful men who will be willing both to hear the truth, and to pass it on to others also. This fits only with the post-Acts period. It matches up with what we ourselves experience today, where the organized groups have failed, and where all we can hope to do is to find faithful men who are willing to hear the truth.

Now we come to the pivotal passage in II Timothy 2:15.

15. Be diligent to present yourself approved to God, a worker who does not need to be ashamed, rightly dividing the word of truth.

Now if there ever was a truth that needed to be known and understood today, it is this truth of right division. This is exactly what we are trying to do in this study, as we seek to make sure we put the book of II Timothy upon the correct side of the Acts 28:28 dispensational dividing line. Only when we place every part of God’s Word into its proper context and place dispensationally and in the history of God and His workings with men, only then will we be able to understand everything that God has for us today, and how we fit into His works and His plans.

Now the need to rightly divide God’s word is certainly not exclusive to us living today in the dispensation of grace. Certainly it has always been true that one needed to place the truth in its proper place in order to understand God’s current plans and workings that were then in effect. It was a lack of understanding of the truth that was then in effect that caused a problem for both Apollos in Acts 18:24-28, and for the twelve men at Ephesus in Acts 19:1-7. However, if there ever was a time when right division was crucially necessary, it is in this dispensation in which we now live. In a day when we are not a part of Israel, but a part of God’s plans apart from the nation that He had once chosen, and when we strive to understand a Bible and even a New Testament that was largely written either before the Acts 28:28 dividing line, or else which gives an historical record of a time before that line, being able to rightly divide the word of truth is as crucial to understanding God’s plans for today as anything could be. Perhaps right division is not the exclusive task of us today, but it is now more necessary than ever before. Yes, we must rightly divide.

Now in II Timothy 2:20-21, we read a passage that follows up on what we read in II Timothy 2:2, and shows us the extent to which the apostasy of that time had gone.

20. But in a great house there are not only vessels of gold and silver, but also of wood and clay, some for honor and some for dishonor. 21. Therefore if anyone cleanses himself from the latter, he will be a vessel for honor, sanctified and useful for the Master, prepared for every good work.

God’s statement here is very true. In any great house, many vessels are necessary. Some indeed are honorable vessels, such as those decorative cups that might be used for the most important of guests. Others are dishonorable vessels, such as trash containers or toilets. Nevertheless, all these vessels are necessary for a great house if it is to run properly. One could not purge the dishonorable vessels and have a thoroughly furnished house. The dishonorable vessels were as crucially important as the honorable ones. God through Paul speaks of this in I Corinthians 12:23-25, using the figure of the body.

23. And those members of the body which we think to be less honorable, on these we bestow greater honor; and our unpresentable parts have greater modesty, 24. but our presentable parts have no need. But God composed the body, having given greater honor to that part which lacks it, 25. that there should be no schism in the body, but that the members should have the same care for one another.

This is the same kind of statement as God is making here in II Timothy, only using the illustration of honorable and dishonorable members of the body instead of honorable and dishonorable vessels in a great house. Please notice that though our bodies have dishonorable members, no one would suggest trying to purge his body of these. This would be not only a serious, but ultimately a fatal mistake.

Now I am afraid that the translators of the New King James Version, who usually do a pretty good job of rendering the Scriptures, have moved from translation to interpretation here in this passage, and thus have obscured the truth. They have rendered the first part of verse 21, “Therfore if anyone cleanses himself from the latter.” This would have God calling upon us to purge ourselves from the dishonorable vessels in the great house. Yet this is not what God actually said. What He said is what is recorded in the old King James, “If a man therefore purge himself from these.” There is no word for “the latter” here. The word is simply “these.”

God was not calling upon Timothy to purge himself from the dishonorable vessels in the great house. As I said, no household could function without such vessels. One would end up with trash on the floors, or using fancy cups as toilets. No, the great house does not need to be purged of dishonorable vessels. What God actually desires here is for men to purge themselves from all the vessels in the great house, and in fact to leave the great house behind altogether.

I believe that the great house that God was speaking of here through Paul was the great house of God’s chosen people, Israel. For a long time, God had been working through them, and giving them the place of privilege. Now, however, once they were no longer being dealt with specially by God, they had quickly turned away from Him. In between the writing of I Timothy and II Timothy, all the members of this great house in Asia, both honorable vessels and dishonorable, had turned their backs on the God Who called them. For Timothy to seek out the honorable vessels in this house, therefore, would have done him little good. The honorable vessels were as unfaithful to the God of their fathers as the dishonorable vessels were. Rather what Timothy and those faithful-minded believers like him were to do was to purge themselves from the great house of Israel altogether. Then, they would be honorable vessels on their own account. Then, they would be useful to their Master. This is what God wanted them to do.

Now it would have been entirely wrong for anyone to purge himself from the great house in the Acts period. At that time, God’s work was with Israel, and His desire was for them to come into the true Israel of God, not to purge themselves from the house He was building. Such advice as Paul gave Timothy here would have been most rebellious against God if it were given in the Acts period. In the post-Acts period, however, with all nations equal and with the nation of Israel apostate, such a purging was now the course of action God desired of them. Though sad, it was now the truth for today.

Now, nearly two thousand years later, the great house of Israel is largely as apostate as it ever was. Moreover, the great house that Christianity has built for itself is no more faithful than Israel, and the vessels in this house, whether they be vessels of honor or dishonor, are equally negligent when it comes to the faithful and true Word of God. Thus, this advice to purge ourselves applies to us today. We are not called to enter the great house. Instead, we are to make ourselves into vessels that God can use to honor. May each one of us be faithful to this task!

Now, let us turn our attention to II Timothy 3:1.

1. But know this, that in the last days perilous times will come:

Paul here is warning Timothy of things that are going to come in the “last days.” However, some would argue that this is a prophecy of future events, and that any kind of prediction of things to come is incongruous with the dispensation of the mystery in which we live. They would make the same argument regarding I Timothy 4:1, which states:

1. Now the Spirit expressly says that in latter times some will depart from the faith, giving heed to deceiving spirits and doctrines of demons.

Those who think this would argue that, since both these books contain prophecies of future events, that they both then must have been written in the Acts period. Yet is this a good argument?

When Paul announced the great truths of this dispensation in Ephesians 3, he declared the fact that these things had been kept secret before the current time, though now they are revealed for our understanding and learning. He declares in Ephesians 3:2-7:

2. if indeed you have heard of the dispensation of the grace of God which was given to me for you, 3. how that by revelation He made known to me the mystery (as I have briefly written already, 4. by which, when you read, you may understand my knowledge in the mystery of Christ), 5. which in other ages was not made known to the sons of men, as it has now been revealed by the Spirit to His holy apostles and prophets: 6. that the Gentiles should be fellow heirs, of the same body, and partakers of His promise in Christ through the gospel, 7. of which I became a minister according to the gift of the grace of God given to me by the effective working of His power.

Here, we read of the truths for today, which, according to verse 5, in other eons were not made known to the sons of men, as they have now been revealed. Thus, we can state with certainty that these truths about the mystery that are contained in Paul’s writings for us today are not to be found in earlier books of Scripture. Yet notice that the specific truths that were hidden are declared here by the Divine Author. He does not say that nothing about today could ever have been revealed before. He merely says that these truths were never revealed. Yet even if one argued that nothing about today could ever have been revealed before this dispensation began at Acts 28:28, why would this preclude God revealing truths about His current dispensation after it was revealed? Why could He not at that point predict future events that would take place later on in this dispensation?

Ultimately, I think that this idea originates from the erroneous idea that prophecy indicates something that has to do with Israel and God’s plans for them, and that God’s truths for today go under the general title of mystery, and are entirely separate from what is called His “prophetic program.” While this idea is interesting in its attempt to provide a division between God’s work with Israel and His work with us today, I do not believe that it stands up to honest inspection.

First of all, the word “mystery” is not a good one to use in translating the Greek word musterion. It is really a transliteration rather than a translation. If we were to translate the word musterion, we would say that it means “secret,” and the truths God calls secret are truths that He is now revealing that were never revealed before to men. Yet only some of these truths have to do with God’s program today. This becomes evident when we consider that the word “mystery” is used all the way back in books we know very well were not written about God’s program for us today, like the four gospels.

Secondly, this definition of prophecy is not a good one. Even if we take prophecy as meaning “God predicting the future,” we can see Him doing this in Genesis 3:15, which takes place long before Israel ever even existed. Yet the meaning of prophecy in Scripture is not “God predicting the future.” Rather, a prophecy was given every time any person ever was moved to speak God’s words. We read this in II Peter 1:21.

21 for prophecy never came by the will of man, but holy men of God spoke as they were moved by the Holy Spirit.

So any time a person spoke God’s words, that was prophecy. God might speak regarding the past. He might speak regarding the present. Or, being God and having access to all knowledge, He might speak of the future. Yet whatever the prophet spoke, what made his words a prophecy was that they came from God, and nothing else.

Thus, with this understanding of prophecy in mind, we can see that prophecy did not stop with Israel. The books of Ephesians and Colossians, as well as all the other books written to those living in our dispensation, were just as much the words of God as any other book. Thus, these books can rightfully be called “prophecies,” for that is what they are. They are books that give God’s words, and reveal His plans for today. This makes them prophecies. Far from prophecy being something that is not contained in God’s books for today, these very books themselves must be prophecies, or they are not the words of God. This idea of a division between mystery and prophecy is an error, based on poorly-conceived definitions of words.

So I do not believe that predictions about the last days of our dispensation are incongruous with our dispensation. There is no reason why God could not reveal such truth to us, and certainly there is no reason after the great secret of Ephesians had already been revealed that He could not have done so. This is an artificial prohibition for which there is no Biblical evidence. There is no reason that a future prediction means that a book is not written for our dispensation.

Now let us move on to II Timothy 3:16-17.

16. All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, 17. that the man of God may be complete, thoroughly equipped for every good work.

This is an important passage about the Scriptures, assuring us of both their inspiration, and their usefulness in equipping us for every good work that the Father would have us to be doing. Yet if we compare this to the Acts period, I think we will notice a most interesting contrast. In Acts 19:1-6, we read of Paul’s interesting encounter with a group of twelve men at Ephesus.

1. And it happened, while Apollos was at Corinth, that Paul, having passed through the upper regions, came to Ephesus. And finding some disciples 2. he said to them, “Did you receive the Holy Spirit when you believed?”
So they said to him, “We have not so much as heard whether there is a Holy Spirit.”
3. And he said to them, “Into what then were you baptized?”
So they said, “Into John’s baptism.”
4. Then Paul said, “John indeed baptized with a baptism of repentance, saying to the people that they should believe on Him who would come after him, that is, on Christ Jesus.”
5. When they heard this, they were baptized in the name of the Lord Jesus. 6. And when Paul had laid hands on them, the Holy Spirit came upon them, and they spoke with tongues and prophesied.

Here, it seems clear that these men were missing something. First of all, they needed to be baptized in the name of the Lord Jesus. Identification with Jesus Christ in God’s sight, though not necessarily in man’s sight, is as essential today as it was then. Yet after this they needed to receive the Holy Spirit, or the gifts of the Spirit, as we see it expressed in the Greek. Without this, they were not complete. Paul could see that there was something missing when he met them. These men needed to receive the power of the Holy Spirit before they could be thoroughly equipped believers.

Yet in Paul’s words in II Timothy 3, a far different idea is set forth. No mention of gifts of the Spirit is made here. Rather, to be complete, the Word of God is all that is needed. That is how it is today, when we have no miraculous power given to us upon reception of the Spirit, and no tongues or prophecies take place. We are thoroughly equipped by the Word, not by anything else. This points us clearly to the fact that II Timothy is a post-Acts 28:28 book, and was written to our dispensation and regarding our conditions today.

Now Paul makes a very interesting statement in II Timothy 4:7.

7. I have fought the good fight, I have finished the race, I have kept the faith.

It seems clear here that Paul is speaking of his ministry that was given to him by God. Many suppose that Paul here meant that his life was about to end. Yet there is evidence that this was not so later in the chapter. For example, in II Timothy 4:13, Paul requests of Timothy: “Bring the cloak that I left with Carpus at Troas when you come—and the books, especially the parchments.” In II Timothy 4:21a, he again says to Timothy, “Do your utmost to come before winter.” These quotations seems to indicate that Paul was preparing for the cold winter ahead, and was concerned that he have a cloak to keep warm. Odd behavior for one who expected to die. No, what Paul was preparing for was not the end of his life, but rather the end of the work God had given him to do.

That Paul had a mission laid out for him by God is clear from multiple portions of Scripture. From the very first, God declared that Paul had a set course to follow, as he expressed it to Ananias in Acts 9:15-16. “Go, for he is a chosen vessel of Mine to bear My name before Gentiles, kings, and the children of Israel. 16 For I will show him how many things he must suffer for My name’s sake.” God knew just how much Paul was going to suffer for Him. He had this course laid out for him. Paul himself speaks of this in Acts 20:22-24. “22 And see, now I go bound in the spirit to Jerusalem, not knowing the things that will happen to me there, 23 except that the Holy Spirit testifies in every city, saying that chains and tribulations await me. 24 But none of these things move me; nor do I count my life dear to myself, so that I may finish my race with joy, and the ministry which I received from the Lord Jesus, to testify to the gospel of the grace of God.” Paul had a ministry he had received, and a race he had to finish. He did not care so much about the persecutions he had to face to get there, for he was determined to finish what God had given him to do.

Now from the book of Romans we know that Paul did not anticipate finishing his course as the Acts period was drawing to a close. In Romans 15:23-25, Paul declares his path he must follow as the end of his work in the book of Acts draws near. “23 But now no longer having a place in these parts, and having a great desire these many years to come to you, 24 whenever I journey to Spain, I shall come to you. For I hope to see you on my journey, and to be helped on my way there by you, if first I may enjoy your company for a while. 25 But now I am going to Jerusalem to minister to the saints.” So Paul anticipated a set order for his movements as the Acts period was drawing to a close. He was to leave where he was and go to Jerusalem. From Jerusalem, he was to travel through Rome to Spain. Now in the closing chapters of Acts we read of his travels to Jerusalem, and then his imprisonment, and journey from Jerusalem to Rome. Yet when he arrives in Rome, we know that he was to stand before Caesar, for the Lord assures him of this. “‘Do not be afraid, Paul; you must be brought before Caesar; and indeed God has granted you all those who sail with you.” Acts 27:24. Yet Acts ends with no record of his appearance before Caesar, and no mention of his release from Rome and journey from there into Spain.

From these facts, we can be assured that at no time during the Acts period would Paul have said, “I have finished the race.” Up until the closing verse of Acts, Paul is following the course God had laid out for him, and has not completed it. Thus, he could not have said these words in the Acts period. This book then must have been written after Acts 28:28, after the two years of Acts 28:31, and at the very end of Paul’s ministry. In fact, I believe that the writing of this very book, the book of II Timothy, was the very last step of the ministry Paul had received from the Lord, and that when he put down his pen from writing the last verse, he had finished the course the Lord had laid out for him. That does not mean that he died right then, or that he stopped serving the Lord as best he could. Yet the service God had given him to perform was completed, and he now could serve God as he saw fit to do so, as we do today.

Now our next important verse is II Timothy 4:10.

10. for Demas has forsaken me, having loved this present world, and has departed for Thessalonica—Crescens for Galatia, Titus for Dalmatia.

Sadly, at this point, one of his close friends and fellow-workers had abandoned Paul, having loved this present world. It is a sad thing when a believer does this, and yet we all know that there are those who do this even today. Yet if we read Colossians 4:14, we will see that Demas had not forsaken Paul at that time. Instead, at that point, he was still with him, for Paul tells the Colossians, “Luke the beloved physician and Demas greet you.” Thus, Demas had not yet forsaken Paul at this point, but was still with him. Yet, since Colossians was written clearly after Acts 28:28, this book must be as well. This must be a book written during our dispensation.

Another verse that some might claim means Paul must have been writing this book during the Acts period is II Timothy 4:14.

14. Alexander the coppersmith did me much harm. May the Lord repay him according to his works.

So this man Alexander had been an enemy to Paul, and had done him much harm. Thus, Paul wants the Lord to repay him according to his works. Now we know that we live in the dispensation of grace, where God only displays His grace, His love and favor to the undeserving, and does not display His judgment, repaying men for their works. How, then, could Paul declare such a thing of Alexander, if indeed he was writing in the dispensation of grace?

First of all, we need to understand an important principle about prayers recorded in the Bible. There is a big difference in a divinely recorded prayer that God WILL do something, and a prayer that God MAY do something. I believe in the prayer/prophecy principle, that when a prayer is recorded by inspiration asking that God WILL do something, that He will do it, and the prayer takes on the character of a prophecy of what God will do. Contrasting with this is a prayer that God MAY do something. This kind of prayer makes no definite statement, and leaves it up in the air as to whether God will actually perform the thing asked or not. Here, we have such a prayer, and Paul says “may,” not “will.” Thus, we do not know if God actually granted this request or not.

Secondly, we understand that in the Acts period, Paul had the authority from God to perform miraculous judgment upon people. We see him do this in Acts 13:11, where he casts blindness upon one who contradicted his words. He threatens the Corinthians with this in I Corinthians 4:21. Yes, Paul had the ability to mete out God’s judgments. Yet in this case, he shows no signs of being able to do so. Instead, he is leaving this case in the hands of God. He wants the Lord to repay Alexander, yet he claims no power over him to cause the Lord to do so. This is different than what we see him doing in the book of Acts.

Finally, though Paul asks the Lord to judge Alexander according to his works, he does not say when he wants the Lord to do this. In II Timothy 4:1, he had already declared, “1 I charge you therefore before God and the Lord Jesus Christ, who will judge the living and the dead at His appearing and His kingdom.” Paul had declared when the Lord would judge men. This would be at His appearing, even His kingdom. He was not saying that God would do this immediately. What he had in mind was most likely this. Just because we live in the time when God is showing grace exclusively, I do not believe that this means that God will never judge us, and particularly this does not mean that he will not judge those who do not believe. He will judge them, but only when this dispensation is complete.

Thus, when God judges Alexander, it will be in that day to come, and when He sees Alexander’s wicked works, the judgment will not be favorable. This, I believe, is what Paul is referring to, and this judgment is right here in the context. He was not violating the dispensation of grace. Yet what he said will certainly come to pass in that day.
Finally, we have one last passage of interest in II Timothy 4:20.

20. Erastus stayed in Corinth, but Trophimus I have left in Miletus sick.

When Paul left Miletus, he was forced to leave Trophimus behind him sick. Yet we know that in the Acts period, Paul had the ability to heal. If he had this ability when he wrote II Timothy, why would he not have used it to heal Trophimus? This verse only makes sense if it was written after Acts 28:28, and once the gifts of miraculous healing had been taken away.

Thus, all the evidence points to the conclusion that II Timothy, like I Timothy, was written, not during the Acts period, but after it was completed. Its statements and the situation they describe all fit with the way things are today, and not with the way they were in the time of the apostles. Thus, II Timothy is indeed a book written during our time period, and containing important truth regarding conditions the way they are today. That is the dispensational place of II Timothy.