Words for The Wise, The Pattern of Christian Ministry/Leadership, 2 Timothy 1 NIV (UK)

2 Timothy 1 New International Version - UK (NIVUK)

1 Paul, an apostle of Christ Jesus by the will of God, in keeping with the promise of life that is in Christ Jesus,

2 To Timothy, my dear son:

Grace, mercy and peace from God the Father and Christ Jesus our Lord.

Thanksgiving

3 I thank God, whom I serve, as my ancestors did, with a clear conscience, as night and day I constantly remember you in my prayers. 4 Recalling your tears, I long to see you, so that I may be filled with joy. 5 I am reminded of your sincere faith, which first lived in your grandmother Lois and in your mother Eunice and, I am persuaded, now lives in you also.

Appeal for loyalty to Paul and the gospel

6 For this reason I remind you to fan into flame the gift of God, which is in you through the laying on of my hands. 7 For the Spirit God gave us does not make us timid, but gives us power, love and self-discipline. 8 So do not be ashamed of the testimony about our Lord or of me his prisoner. Rather, join with me in suffering for the gospel, by the power of God. 9 He has saved us and called us to a holy life – not because of anything we have done but because of his own purpose and grace. This grace was given us in Christ Jesus before the beginning of time, 10 but it has now been revealed through the appearing of our Saviour, Christ Jesus, who has destroyed death and has brought life and immortality to light through the gospel. 11 And of this gospel I was appointed a herald and an apostle and a teacher. 12 That is why I am suffering as I am. Yet this is no cause for shame, because I know whom I have believed, and am convinced that he is able to guard what I have entrusted to him until that day.

13 What you heard from me, keep as the pattern of sound teaching, with faith and love in Christ Jesus. 14 Guard the good deposit that was entrusted to you – guard it with the help of the Holy Spirit who lives in us.

Examples of disloyalty and loyalty

15 You know that everyone in the province of Asia has deserted me, including Phygelus and Hermogenes.

16 May the Lord show mercy to the household of Onesiphorus, because he often refreshed me and was not ashamed of my chains. 17 On the contrary, when he was in Rome, he searched hard for me until he found me. 18 May the Lord grant that he will find mercy from the Lord on that day! You know very well in how many ways he helped me in Ephesus.

You're just like your mum!

2 Timothy 1 from Elim Missions

Eunice's name means 'Good victory'.
We all want a good victory at some time in our lives!
Her victory came about through her sincere faith. 
What did it mean for her to have a sincere faith?

* It was tested with the 'why' question?
In Acts 16 we are told that Timothy's dad was a Greek, not a believing Jew like Eunice. There is no evidence that he ever converted. It takes faith to live with an unanswered prayer. Many do. Why God are you not answering my prayers for my husband?

Are you being tested by illness?
Are you being tested by unanswered prayers?

* The genuineness was seen by her sharing the faith.
And who did she share it with? To Timothy her son.

We will read in chapter 3 how Paul reminded Timothy he had learnt the Scriptures as an infant.
Even before she became a Christian, as a Jewess she was sharing her Abrahamic faith and the Old Testament stories with Timothy. She made known the Holy Scriptures till Timothy owned them himself.

* Open hands are always the sign of sincere faith.

Eunice released her son to join Paul's missionary journeys. Generosity reveals the genuine. Faith is always in the letting go.

These are the keys to a good victory.

NIV Application Commentary

2 Timothy 1:7

In understanding verse 7 it is common to do “mirror reading,” that is, to assume that the mention “of power, of love and of self-discipline” implies that Timothy lacks these and that, because “timidity” is mentioned, this is his problem. It seems reasonable to assume that the inner abilities that God gave Timothy for ministry—power, love, and self-discipline—were being weakened as a natural timidity began to take over. On this reading, in order to overcome a natural reticence to speak and act with confidence, Timothy needs to allow the spiritual gift to resume its dominance and restore a higher level of effectiveness in his ministry. This reconstruction takes into account all of the elements of verses 6–7.

It remains to observe the wording with respect to the bestowal of that “gift [charisma] of God,” which was “through [dia] the laying on of [Paul’s] hands.” This may imply that Paul was one of the elders who laid hands on him (1 Tim. 4:14). There is a difference between this wording and that of 1 Timothy 4:14, where the bestowal of the gift was “through [dia]” prophecy, “with [meta]” the laying on of hands by the group of elders. It may be that Paul now wants to emphasize that his (and the elders’) role was not only to accompany the bestowal of the gift but to be involved in it as well.

The use of the word anazopyreo, “fan into flame,” raises a theological issue: Can an inward spiritual gift of God die down like a fire and be rekindled by an act of the will? Does one have control over that which is the sovereign work of the Holy Spirit of God? A true understanding of this verse must be consistent with the proper answer to those questions. The fact that in 1 Corinthians 14:22–40 Paul teaches the regulation of spiritual gifts shows that Christians have responsibility for their use. The very word translated “self-discipline” means taking responsibility to be moderate or to act reasonably. It implies that the individual exercises control. For the Christian, the motivation and power to do this comes from the Holy Spirit, but we must respond by making the right decisions and taking the right actions.

The “spirit” mentioned in verse 7 is probably the Holy Spirit himself, not the human spirit. It is something God gave and was probably part of the gift mentioned in verse 6. The gift seems to have been a measure or kind of power, love, and ability to control oneself that is beyond our normal capacities, which comes only from the Holy Spirit. He is not the kind of Spirit who brings fear.

Matthew Henry's Commentary

Verses 6-14

Here is an exhortation and excitation of Timothy to his duty (2 Tim. 1:6): I put thee in remembrance. The best men need remembrancers; what we know we should be reminded of. 2 Pet. 3:1; I write this, to stir up your pure minds by way of remembrance.

I. He exhorts him to stir up the gift of God that was in him. Stir it up as fire under the embers. It is meant of all the gifts and graces the God had given him, to qualify him for the work of an evangelist, the gifts of the Holy Ghost, the extraordinary gifts that were conferred by the imposition of the apostle’s hands. These he must stir up; he must exercise them and so increase them: use gifts and have gifts. To him that hath shall be given, Matt. 25:29. He must take all opportunities to use these gifts, and so stir them up, for that is the best way of increasing them. Whether the gift of God in Timothy was ordinary or extraordinary (though I incline to the latter), he must stir it up, otherwise it would decay. Further, you see that this gift was in him by the putting on of the apostle’s hands, which I take to be distinct from his ordination, for that was performed by the hands of the presbytery, 1 Tim. 4:14. It is probable that Timothy had the Holy Ghost, in his extraordinary gifts and graces, conferred on him by the laying on of the apostle’s hands (for I reckon that none but the apostles had the power of giving the Holy Ghost), and afterwards, being thus richly furnished for the work of the ministry, was ordained by the presbytery. Observe, 1. The great hindrance of usefulness in the increase of our gifts is slavish fear. Paul therefore warns Timothy against this: God hath not given us the spirit of fear, 2 Tim. 1:7. It was through base fear that the evil servant buried his talent, and did not trade with it, Matt. 25:25. Now God hath therefore armed us against the spirit of fear, by often bidding us fear not. “Fear not the face of man; fear not the dangers you may meet with in the way of your duty.” God hath delivered us from the spirit of fear, and hath given us the spirit of power, and of love, and of a sound mind. The spirit of power, or of courage and resolution to encounter difficulties and dangers;--the spirit of love to God, which will carry us through the opposition we may meet with, as Jacob made nothing of the hard service he was to endure for Rachel: the spirit of love to God will set us above the fear of man, and all the hurt that a man can do us;--and the spirit of a sound mind, or quietness of mind, a peaceable enjoyment of ourselves, for we are oftentimes discouraged in our way and work by the creatures o our own fancy and imagination, which a sober, solid, thinking mind would obviate, and would easily answer. 2. The spirit God gives to his ministers is not a fearful, but a courageous spirit; it is a spirit of power, for they speak in his name who has all power, both in heaven and earth; and it is a spirit of love, for love to God and the souls of men must inflame ministers in all their service; and it is a spirit of a sound mind, for they speak the words of truth and soberness.

II. He exhorts him to count upon afflictions, and get ready for them: “Be not thou therefore ashamed of the testimony of our Lord, nor of me his prisoner. Be not thou ashamed of the gospel, of the testimony thou hast borne to it.” Observe

,

The Bible Panorama

2 Timothy 1

V 1–2: BELOVED Although writing with apostolic authority, Paul salutes Timothy with his usual, heartfelt greeting, calling him ‘a beloved son’. Paul takes a fatherly interest in Timothy, notwithstanding his existing spiritual maturity and leadership ability.

 V 3–7: BACKGROUND He prays daily for Timothy, greatly desiring to see him. He is joyful in recalling the godly example of Timothy’s mother and grandmother that brought him to faith in Christ. Paul’s spiritual fatherhood role encourages him through discipleship to maturing leadership. He urges him to serve by stirring up God’s gift in service with a fearless, powerful and loving mind from God.

V 8–12: BEATEN! Jesus Christ has beaten death, and through the gospel has brought ‘life and immortality to light’. Paul is neither ashamed of the gospel nor of his Saviour, who will keep him through life and eternity, despite his own imprisonment in Rome. He urges Timothy not to be ashamed of him either, but to share in his sufferings.

V 13–14: BASIS Timothy must hold the pattern of sound teaching given him by Paul through faith and love in Christ. Timothy’s gift of ministry and service, and his commission to serve Christ, is to be kept through the Holy Spirit who dwells in them both.

V 15: BEREFT Paul relates to Timothy that all those in Asia turned away from him, including Phygellus and Hermogenes. Sometimes it is a lonely task to be a Christian leader and gospel preacher.

 V 16–18: BOLSTERED But Paul has been bolstered by the refreshment gained from the household of Onesiphorus, who ‘zealously’ sought Paul out in Rome to minister to him as he had done at Ephesus. Paul commends to God his unashamed, supportive and faithful co-worker in the gospel.

Asbury Bible Commentary

A. Fan into Flames God's Gift (1:3-7)

Serve (v. 3) may also mean worship and describes an act of service performed for God. As [Gk., “from”] my forefathers (v. 3) suggests the continuity of faith in God from Judaism to the full revelation of God in Christ in Christianity. Remember (v. 3), or a similar concept, occurs three other times in this paragraph—recalling (v. 4), reminded (v. 5), and remind (v. 6). The repetition underscores the importance of using our minds and memories for spiritual purposes. Your tears (v. 4) is a reference to Timothy's sadness when they parted. Sincere [Gk., non-hypocritical] faith (v. 5) links with 1Ti 1:5. For more on Eunice see Ac 16:1. Persuaded (v. 5) means to become convinced by reason (see v. 12). Now lives is not in the Greek; Paul simply asserts that such faith is in Timothy.

Fan into flame (v. 6) is Paul's metaphor to suggest Timothy's tendency to neglect or depreciate his grace gift from God (see 1Ti 4:14). For when the body of elders laid their hands on you, see 1Ti 4:14. V. 7 gives us a commanding triad. The placement of the verse indicates that Timothy had difficulty being bold (see v. 6 and 1Ti 4:12-14). Timidity (Gk., deilias) is a very good translation since this is not the usual word for fear (phobos). Deilias means cowardly and is never used positively in the Bible. This fear is not from God. Spirit has been interpreted as either human spirit or the Holy Spirit, but given the context of God's gift (v. 6) and God's giving this spirit, Holy Spirit is preferred. Like Timothy, we must affirm and activate the Spirit's resources to be God's workers. This is a main tenet of Wesleyan doctrine.

Dictionary of Bible Themes

7789 shepherd, as church leader

Church leaders are likened to shepherds, on account of their pastoral responsibilities and tasks.

Jesus Christ, the archetypal shepherd

1Pe 5:4

Appointment of shepherds

Eph 4:11 See also Mk 3:14; Ac 14:23; 1Co 12:28

Shepherd responsibilities

Feeding the flock Jn 21:15 See also Mk 6:34; Jn 21:17; 1Co 3:2; Heb 5:12-14; Jude 12

Caring for the flock Jn 21:16 See also Mt 25:36; Ac 20:28; Php 1:1; 1Ti 3:1-2; 2Ti 1:17; Tit 1:7; Jas 1:27; 1Pe 5:2

Protecting, from false teachers Ac 20:29 See also Mt 7:15; Jn 10:1,10

Leading, not exploiting 1Pe 5:3

Being accountable See also Heb 13:17

1.      Appointment of shepherds

Ephesians 4:11-16 New International Version - UK (NIVUK)

11 So Christ himself gave the apostles, the prophets, the evangelists, the pastors and teachers, 12 to equip his people for works of service, so that the body of Christ may be built up 13 until we all reach unity in the faith and in the knowledge of the Son of God and become mature, attaining to the whole measure of the fullness of Christ.

14 Then we will no longer be infants, tossed back and forth by the waves, and blown here and there by every wind of teaching and by the cunning and craftiness of people in their deceitful scheming. 15 Instead, speaking the truth in love, we will grow to become in every respect the mature body of him who is the head, that is, Christ. 16 From him the whole body, joined and held together by every supporting ligament, grows and builds itself up in love, as each part does its work.

Shepherd responsibilities

2.    Feeding the flock

John 21:15-17 New International Version - UK (NIVUK)

Jesus reinstates Peter

15 When they had finished eating, Jesus said to Simon Peter, ‘Simon son of John, do you love me more than these?’‘ Yes, Lord,’ he said, ‘you know that I love you. ’Jesus said, ‘Feed my lambs.’

16 Again Jesus said, ‘Simon son of John, do you love me?’ He answered, ‘Yes, Lord, you know that I love you.’ Jesus said, ‘Take care of my sheep.’

17 The third time he said to him, ‘Simon son of John, do you love me?’ Peter was hurt because Jesus asked him the third time, ‘Do you love me?’ He said, ‘Lord, you know all things; you know that I love you.’

Jesus said, ‘Feed my sheep.

Hebrews 5:12-14 New International Version - UK (NIVUK)

12 In fact, though by this time you ought to be teachers, you need someone to teach you the elementary truths of God’s word all over again. You need milk, not solid food! 13 Anyone who lives on milk, being still an infant, is not acquainted with the teaching about righteousness. 14 But solid food is for the mature, who by constant use have trained themselves to distinguish good from evil.

3.     Caring for the flock

Acts 20:27-32 New International Version - UK (NIVUK)

27 For I have not hesitated to proclaim to you the whole will of God. 28 Keep watch over yourselves and all the flock of which the Holy Spirit has made you overseers. Be shepherds of the church of God,[a] which he bought with his own blood.[b] 29 I know that after I leave, savage wolves will come in among you and will not spare the flock. 30 Even from your own number men will arise and distort the truth in order to draw away disciples after them. 31 So be on your guard! Remember that for three years I never stopped warning each of you night and day with tears.

32 ‘Now I commit you to God and to the word of his grace, which can build you up and give you an inheritance among all those who are sanctified.

1 Peter 5:2-4 New International Version - UK (NIVUK)

2 be shepherds of God’s flock that is under your care, watching over them – not because you must, but because you are willing, as God wants you to be; not pursuing dishonest gain, but eager to serve; 3 not lording it over those entrusted to you, but being examples to the flock. 4 And when the Chief Shepherd appears, you will receive the crown of glory that will never fade away.

4.    Protecting, from false teachers

Matthew 7:15-20New International Version - UK (NIVUK)

True and false prophets

15 ‘Watch out for false prophets. They come to you in sheep’s clothing, but inwardly they are ferocious wolves. 16 By their fruit you will recognise them. Do people pick grapes from thorn-bushes, or figs from thistles? 17 Likewise, every good tree bears good fruit, but a bad tree bears bad fruit. 18 A good tree cannot bear bad fruit, and a bad tree cannot bear good fruit. 19 Every tree that does not bear good fruit is cut down and thrown into the fire. 20 Thus, by their fruit you will recognise them.

John 10:10-13New International Version - UK (NIVUK)

10 The thief comes only to steal and kill and destroy; I have come that they may have life, and have it to the full.

11 ‘I am the good shepherd. The good shepherd lays down his life for the sheep. 12 The hired hand is not the shepherd and does not own the sheep. So when he sees the wolf coming, he abandons the sheep and runs away. Then the wolf attacks the flock and scatters it. 13 The man runs away because he is a hired hand and cares nothing for the sheep.

Encyclopedia of The Bible

PREACHER, PREACHING. Preaching is the proclamation of the Word of God recorded in the Bible and centered in the redemptive work of Jesus Christ, summoning men to repentance, faith, and obedience. It is God’s appointed means for communicating the Gospel of salvation to the unbelieving world and for strengthening the spiritual life of His people.

1. Biblical terms. Of the many NT terms for preaching, the most characteristic is the verb κηρύσσειν (to proclaim as a herald), which occurs about sixty times (e.g., Matt 3:1; Mark 1:14; Acts 10:42; 1 Cor 1:23; 2 Tim 4:2). The principal synonym is εὐαγγελίζεσθαι (to announce good news, to evangelize), a common verb used over fifty times (e.g., Luke 3:18; 4:18; Acts 5:42; Rom 10:15; 1 Cor 1:17). Whereas κηρύσσειν stresses the activity of preaching, εὐαγγελίζεσθαι accents the glorious nature of the message proclaimed. The combination κηρύσσειν τὸ̀ εὐαγγέλιον (to proclaim the Gospel) is also found (e.g., Matt 4:23; Gal 2:2).

In view of its prominence in the NT, it is surprising that the OT seldom refers to the proclamation of the prophets as “preaching.” The LXX uses κηρύσσειν of Jonah’s commission to Nineveh (Jonah 1:2; 3:2, 4), and in Isaiah 61:1, κηρύσσειν combines with εὐαγγελίζεσθαι to describe the mission of the Servant of Yahweh. Reference is made also to false prophets who “proclaim” (κηρύσσειν) peace to those who reward them with something to eat (Micah 3:5). In 2 Peter 2:5, Noah is called “a herald (κῆρυξ, G3061) of righteousness.” Allowing the differences between prophetic proclamation (which generally, at least, involved direct divine revelation) and Christian preaching, the prophets of Israel, proclaiming divine judgment and salvation and calling men to repentance, are properly regarded as the preachers of their day, the predecessors of the NT heralds of the Gospel. After the Exile, preaching in the form of Biblical exposition emerged as an important and regular feature of synagogue worship.

2. The basic content of preaching. The synoptic gospels summarize Jesus’ public ministry as one of preaching, teaching, and healing (Matt 4:23; Mark 1:39; Luke 4:44). His message was the good news of the kingdom of God, with its imperious demand that men repent and believe in the Gospel (Matt 9:35; Mark 1:14, 15; Luke 4:43). By this proclamation, Jesus signified that in His ministry the sovereign power of God invaded history to establish a new reign of righteousness in the salvation of His people. Jesus conceived of His preaching ministry as a divine commission (Mark 1:38), in fulfillment of Messianic prophecy (Luke 4:18-21).

The preaching of the apostles reported in Acts and gleaned from scattered fragments in the Pauline epistles seems at first glance to strike a somewhat different note. Although the apostles are still said to preach the kingdom of God (Acts 28:31), the genius of their message is Christ Himself as divine Lord and Redeemer (2:22-36; 5:42; 11:20; 17:3; 1 Cor 1:23, 24; 2 Cor 1:19; 4:5). This difference, however, represents not a contradiction, but a progression. The kingdom of God that Jesus proclaimed achieved its triumph over the forces of evil and unleashed its creative power in the world through His own death and Resurrection. In Christ, God’s sovereign power acted decisively and continues to act eternally for the salvation of His people, so that beginning with the Resurrection, to preach the kingdom is to preach Christ (cf. Acts 8:12). Jesus Himself both anticipated and authorized this shift of emphasis when He commanded His disciples to be His witnesses to the ends of the earth (1:8).

The apostolic message (kerygma), in its essential substance and general outline, can be reconstructed in these terms. In fulfillment of OT prophecy, the new age of salvation has dawned through the ministry, death, and Resurrection of Jesus, now exalted as Lord and Messiah. The presence of the Holy Spirit in the Church testifies to Christ’s present power and glory. The Messianic Age will reach its consummation at the return of Christ in judgment. God’s action in Christ promises forgiveness of sins, the gift of the Holy Spirit, and eternal salvation to all who repent and believe in Jesus (cf. C. H. Dodd, The Apostolic Preaching and Its Developments, 3-73).

On the basis of this reconstruction the following observations can be made about the Christian message: (1) it consists of a definite body of facts; (2) it is essentially neither a doctrinal nor philosophical system, still less an ethic, but a proclamation of those mighty acts in history whereby God has accomplished the salvation of His people; (3) it is centered in the Person and work of Christ, esp. His cross and Resurrection; (4) it is organically related to the OT; (5) it imposes a stern ethical demand on men; and (6) it has an eschatological dimension, looking forward to a final fulfillment yet to be. The only preaching that strikes all of these chords stands in the apostolic tradition.

3. Preaching and teaching. Throughout the history of the Church, preaching often has assumed the form of extended exposition of Biblical passages, doctrinal instruction, ethical exhortation, or discussion of various aspects of Christian life and experience directed to largely Christian audiences. With the publication of Dodd’s work (u.s.), however, it has become fashionable to differentiate sharply between “preaching” (κηρύσσειν) and “teaching” (διδάσκειν) in the NT sense of the terms by restricting “preaching” exclusively to evangelistic proclamation to the unconverted. Alan Richardson alleges, “In the NT, preaching has nothing to do with the delivery of sermons to the converted...but always concerns the proclamation of the ‘good tidings of God’ to the non-Christian world” (A Theological Word Book of the Bible [1950], 171, 172).

The NT does distinguish between preaching and teaching (e.g., Matt 4:23; 11:1; Eph 4:11; 1 Tim 2:7; 2 Tim 1:11; 4:2-4). The distinction, however, is by no means rigid and absolute. Whereas Matthew reports that Jesus went about Galilee “teaching...and preaching” (Matt 4:23), the parallel passages employ only the word “preaching” to describe this ministry (Mark 1:39; Luke 4:44). Where Matthew and Mark represent Jesus as preaching the Gospel of the kingdom (Matt 4:17; Mark 1:14, 15), Luke says, “He taught in their synagogues” (Luke 4:15). More significant still, Mark uses these two terms interchangeably (cf. Mark 1:14, 15, 21, 38, 39). Elsewhere in the NT, the apostolic testimony to Jesus is likewise described in the same reference as both “preaching” and “teaching” (Acts 5:42; 28:31; Col 1:28).

Although it would not be accurate to argue that in the NT sense preaching and teaching are identical, the two are nevertheless so intimately related that to draw a hard and fast line between them is equally untenable. In both cases, the basic content is the same: the Gospel of eternal salvation through the death and Resurrection of Jesus Christ the Son of God. Teaching is simply the extension of preaching into the regions of doctrine, apologetics, ethics, and Christian experience. Preaching includes all of these elements. What difference there is lies in emphasis and objective. Whereas the primary thrust of preaching is evangelistic, looking to the conversion of unbelievers, teaching unfolds and applies the fullness of the Gospel to the total sweep of life, challenging and enabling believers to become more mature followers of Christ. Neither preaching nor teaching can be conceived without the other, while in actual practice they are so finely interwoven that their separation is largely academic. To preach in the NT sense is not only to herald the saving evangel, but also to proclaim “the whole counsel of God” (Acts 20:20, 27; cf. 2 Tim 4:2).

4. The divine character of preaching. The main words for preaching in the NT ring with authority. This authority lies not in the person of the preacher, but in the message entrusted to him. True preaching does not consist in man’s ideas about God, or in his sanctified religious ponderings and reflections, but in the divine Word of revelation that sets forth God’s saving grace in Jesus Christ and the full purpose of His will for men.

The preacher’s message is also charged with divine power. After expressing his eagerness to preach the Gospel at Rome, Paul added that this Gospel is “the power of God for salvation to every one who has faith” (Rom 1:16). To men blinded by sin, the message of Christ crucified may seem as sheer folly. When it is faithfully proclaimed, the sovereign Spirit by a miracle of grace generates faith where He wills, so that the blind see and the dead are raised to newness of life (1 Cor 1:18ff.; cf. Eph 2:1ff.). The divine power of preaching remains for all time the most convincing evidence of its timeless relevance.

Preaching in the NT further is marked by a sense of divine compulsion. The authentic Christian preacher proclaims the Gospel not merely by personal choice or preference, but by the irresistible call and appointment of God (Luke 4:43; Acts 4:20). He preaches out of an overwhelming inner necessity, his heart ablaze with a holy fire, which neither competing attractions nor any natural reluctance in the face of staggering hostility to his message can ever extinguish. With Paul he cries, “Woe to me if I do not preach the gospel!” (1 Cor 9:16). For his task he is equipped with a special gift of the Holy Spirit (cf. 1 Cor 12:4-11, 28, 29; Eph 4:11), and his task is his sufficient and satisfying reward.

Be Blessed today

Yours because of His Grace

For the sake of His Kingdom and His Church

Blair Humphreys

Southport, Merseyside, England