2 Timothy 1:3

I thank God, whom I serve from my forefathers - Paul reckoned among his forefathers the patriarchs and the holy men of former times, as being of the same nation with himself, though it may be that he also included his more immediate ancestors, who, for anything known to the contrary, may have been distinguished examples of piety. His own parents, it is certain, took care that he should be trained up in the ways of religion; compare the Phi 3:4-5 notes; Act 26:4-5. The phrase “from my forefathers,” probably means, after the example of my ancestors. He worshipped the same God; he held substantially the same truths; he had the same hope of the resurrection and of immortality; he trusted to the same Saviour having come, on whom they relied as about to come. His was not, therefore, a different religion from theirs; it was the same religion carried out and perfected. The religion of the Old Testament and the New is essentially the same; see the notes at Act 23:6.

With pure conscience - see the notes at Act 23:1.

That without ceasing - compare the Rom 12:12 note; 1Th 5:17 note.

I have remembrance of thee in my prayers night and day - see the notes at Phi 1:3-4.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

2Ti_1:3

I thank God, whom I serve from my forefathers with pure conscience.

Serving God

Fifty years ago, when a poor black man of Jamaica wishing to go to Africa to tell the glad tidings of salvation, was told that, among other difficulties, he might be a slave again, he replied, If I have been a slave for man, I can be a slave for God. (Anon.)

I serve

At the battle of Crecy, in 1346, when King Edward III. of England defeated Philip, King of France, the Black Prince led a portion of the attack. Thinking himself very hotly pressed in the midst of the combat, he sent word to his father to send him some reinforcements at once, or he would be flanked by the enemy. The king, who had been watching the pro gress of the fight from a neighbouring hill-top, sent down word as follows: Tell my son, the Black Prince, that I am too good a general not to know when he needs help, and too kind a father not to send it when I see the need of doing so. The historian tells us that, reassured by this promise, the Black Prince fought nobly, and put the motto Ich Dien, I serve, upon his crest, which is on the Prince of Waless escutcheon to this day. (J. L. Nye.)

Disinterested service

After the completion of his great picture of The Last Judgment for the altar of the Sistine Chapel (which had occupied him eight years), Michael Angelo devoted him self to the perfection of St. Peters, of which he planned and built, the dome, He refused all remuneration for his labours, saying he regarded his services as being rendered to the glory of God. (W. Baxendale.)

The spirit of true service

My desire is that God may be pleased by me and glorified in me, not only by my praying and preaching and almsgiving, but even by my eating, drinking, and sleeping, and visits, and discourses; that I may do all in the name of the Lord Jesus, giving glory to God by Him. Too often do I take a wrong aim and miss my mark; but I will tell you what are the rules I set myself and strictly impose upon myself from day to day: Never to lie down but in the name of God, not barely for natural refreshment, but that a wearied servant of Christ may be recruited and fitted to serve Him better the next day; never to rise up but with this resolution- well, I will go forth this day in the name of God, and will make my religion my business, and spend the day for eternity; never to enter upon my calling but first thinking I will do these things as unto God, because He requireth these things at my hands, in the place and station to which He hath appointed me; never to sit down to table but resolving I will not eat merely to please my appetite, but to strengthen myself for my Masters work; never to make a visit but upon some holy design, resolving to leave something of God wherever I go. This is that which I have been for some time learning and hard pressing after, and if I strive not to walk by these rules, let this paper be a witness against me. (J. Alleine.)

True and false service

It is said of the Lacedoemonians, who were a poor and homely people, that they offered lean sacrifices to their gods; and that the Athenians, who were a wise and wealthy people, offered fat and costly sacrifices; and yet in their wars the former always had the mastery of the latter. Whereupon they went to the Oracle to know the reason why those should speed worst who gave most. The Oracle returned this answer to them: That the Laccdcemonians were a people who gave their hearts to their gods, but that the Athenians only gave their gifts to their gods. Thus a heart without a gift is better than a gilt without a heart. (T. Seeker.)

Deceitful service

The observation of Augustine is founded on too much truth: There is often a vast difference between the face of the work and the heart of The workman. (T. Seeker.)

Strength required for religious service

And to serve God, is it laborious? We must then be of good courage, gather strength, and quit us like men. He that hath a hard task will proportion his power according to the toil. The longer the ground hath lain fallow, the stronger must be the team to tear it asunder; and the farther we take a journey, the more pence must we put in our purse; so the more difficult this duty is, the more must we look about us, arm ourselves, and be prepared for the well performance of it. And for the better discharge thereof we must labour for two things: the one is knowledge, the other strength. For these are absolutely necessary for the doing of any action, the one to direct us, the other to enable us in this duty. (J. Barlow, D. D.)

With pure conscience.

The Christian profession adorned by a pure conscience

And will not a pure conscience adorn our profession, give a comely gloss to our conversation? Red, purple, and scarlet add no more gloss to a piece of fine cloth than this purity doth to the life of a Christian.

Conscience

Conscience is the judgment which we pronounce on our own conduct by putting ourselves in the place of a bystander. (Adam Smith.)

Conscience has a joint knowledge of life

Conscience imparts a double or joint knowledge: one of a Divine law or rule, and the other of a mans own action. (J. South.)

Conscience looking upon life

I am, I know, I can, I will, I ought--such are the successive steps by which we ascend to the lofty platform from which conscience looks out upon human life. (W. T. Davison, M. A.)

Conscience a delicate creature

Conscience is a dainty, delicate creature, a rare piece of workmanship of the Maker. Keep it whole without a crack, for if there be but one hole so that it break, it will with difficulty mend again. (S. Rutherford.)

Conscience in a Christian

The Christian can never lind a more faithful adviser, a more active accuser, a severer witness, a more impartial judge, a sweeter comforter, or a more inexorable enemy. (Bp. Sanderson.)

Conscience in everything

Trust that man in nothing who has not a conscience in everything. (Sterne.)

Conscience makes saints

Conscience makes cowards of us; but conscience makes saints and heroes too. (J. Lightfoot.)

Conscience hurt by sin

Hurt not your conscience with any known sin. (S. Rutherford.)

A good conscience independent of outside opinion

In the famous trial of Warren Hastings it was recorded that when he was put on his trial in so magnificent a manner in Westminster Hall, after the counsel for the prosecution, Burke, Sheridan, and others had delivered their eloquent speeches, he began to think he must be the greatest criminal on the face of the earth; but he related that when he turned to his own conscience the effect of all those grand speeches was as nothing. I felt, he said, that I had done my duty, and that they may say what they please. (J. C. Ryle, D. D.)

Integrity of conscience

Hugh Miller speaks of the mason with whom he served his apprenticeship as one who put his conscience into every stone that he laid. (S. Smiles.)

Obedience to conscience

Lord Erskine, when at the Bar, was remarkable for the fearlessness with which he contended against the Bench. In a contest he had with Lord Kenyon he explained the rule and conduct at the Bar in the following terms: It was, said he, the first command and counsel of my youth always to do what my conscience told me to be my duty, and leave the consequences to God. I have hitherto followed it, and have no reason to complain that any obedience to it has been even a temporal sacrifice; I have found it, on the contrary, the road to prosperity and wealth, and I shall point it out as such to my children. (W. Baxendale.)

Without ceasing I have remembrance of thee in my prayers night and day.--

The inner life of St. Paul

These unstudied words tell us something of the inner life of such an one as St. Paul, how ceaselessly, unweariedly he prayed, night as well as day. (H. D. M. Spence, M. A.)

St. Pauls delight in Timothy

I. The signs of the delight and satisfaction which the apostle took in Timothy, as recorded in the text. St. Paul prays for Timothy with satisfaction, uniting thanks with his prayers (verse 3). This proves what a well-grounded satisfaction the apostle felt in Timothy. The delight and satisfaction which the apostle took in Timothy are also evinced in his strong desire to see him (2Ti_1:4). We cannot be surprised that the apostle craved the presence of Timothy. He was now a solitary old man, and a prisoner. Of his disciples and fellow-labourers, Titus was gone unto Dalmatia, Tychicus he had sent to Ephesus, Trophimus was sick at Miletus, Mark was absent, and only Luke remained with him. Besides, ingratitude and desertion had sorely tried his affectionate spirit: Alexander the coppersmith had done him much evil; Demas had forsaken him and the faith together; and when first brought up for trial before the imperial tribunal, none of the disciples had stood by him to cheer and second him. To Timothy, therefore, and to the remembrance of his pious and unfailing affection, the apostle clung very closely; and his presence he desired as his greatest earthly solace and support. The delight and satisfaction which the apostle took in Timothy he also testified by expressing his confidence in his Christian character, but especially in his faith, the root of all which is Christian in the character of any one (verse 5). St. Paul knew him well. During fourteen or fifteen years had this friendship endured, and many were the trials to which ii had been put--trials of the constancy of Timothys affection, trials of the integrity of his principles. But Paul had found no decline in his affection, no instability in his Christian principles; he therefore trusted him unfeignedly.

II. The causes of that delight and satisfaction.

1. As the great cause, the first cause, the mover and originator of all secondary and inferior causes, St. Paul thanks God for the gifts and graces with which He had enriched Timothy.

2. But God works by means. The means which He employed, the causes to which as to instruments we must look in creating in Timothy such a trustworthy and reliable Christian character, were these three--maternal piety, early biblical education, and the ministry of the apostle. (H. J. Carter Smith, M. A.)

The Christian near heaven praying for others

I remember visiting a friend on his death-bed, who, besides being engaged in a life of business, had devoted a great amount of time and labour and thought to the benefit of his fellow-creatures. Visiting him on one occasion, he made to me this remark: I pray but very little for myself now. It seems to me that the battle is fought and the prize is in view, and my devotions with regard to myself are not so much prayer as thanksgiving. I praise God many an hour during the wakeful night. But do not suppose I do not pray. I believe I pray more than ever I did in my life, because now I have more time to pray for my fellow-men and for the nations of the world. He went on to describe how each day, and certain parts of every day, were devoted by him as he lay there gradually sinking to his rest to prayer for those in whom he felt a special interest, and also for those whom he had never seen.

A praying minister

The Rev. I. F. Oberlin reserved stated hours for private prayer, which became known to the people; and it was usual for carters and labourers returning from the fields with talk and laughter to uncover their heads as they passed beneath the wails of his house. If the children ran by too noisily, these working people would check them with uplifted finger, and say, Hush! he is praying for us. (Sword and Trowel.)

Remembrance

Remembrance hath in it four things--apprehension, reposition, retention, and production. A notion or thing is by the external or internal sense presented to the eye of reason; she perceives it, thats apprehension; then it is committed unto memory as a place of conservation, thats reposition; afterwards kept there in safety, thats retention; and lastly, when occasion is given, it is called out again, and thats production. A man takes a shalt in his hand, puts it in his quiver, retains it there for a time, and, when he would recreate himself, pulls it forth again, this is a plain emblem of remembrance. (J. Barlow, D. D.)

Friendly love outwardly manifested

This argueth that the love of many, as Lot said of Zoar, is but a little one. So weak a spring can have no deep fountain; so small branches no great virtue in the root; and so feeble a flame no abundance of fuel; for causes produce effects proportionable to their internal power, do they not? Try, then, as the truth, so the measure of thine own and thy friends affection by the outward effects. He that loves much will declare it by many prayers and sundry actions. (J. Barlow, D. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

I. PAUL’S HORTATORY REHEARSAL OF THE PAST; PREPARATORY TO A CONFIRMATION OF TIMOTHY IN THE FUTURE, 2Ti_1:3-18.

1. Faithfulness of Timothy’s parentage an incitement to firmness for the glorious gospel of Christ, 2Ti_1:3-10.

3. Thank God—For what? The mind of the apostle looks to 2Ti_1:5, overleaping the accumulated particulars intervening, for the expression of the object of his thanks, namely, the hereditary and persistent piety of Timothy.

From my forefathers—Not merely the forefathers of his nation, as Abraham, and others; but rather his own more immediate personal progenitors, like those of Timothy in 2Ti_1:5.

Serve… with pure conscience—They served God with a pure conscience before Christ came; he serves the same God with as pure a conscience since Christ came. His holy forefathers were in their day as true Christians as he; he in his day is as true Jew as they. See our notes on Act_26:1; Act_26:6.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

CRITICAL AND EXPLANATORY NOTES

2Ti_1:3. I thank God.—We have here the purely classical form, which means “to entertain and show thankfulness.” Whom I serve.—The idea in the word is that of paid service, but St. Paul would not emphasise it, since he so often styles himself a bond-slave of the Lord. From my forefathers.—There does not seem much to choose between “in the manner handed down by my progenitors” and “with the feelings inherited from my ancestors.” With pure conscience.—With the consciousness that there is no duplicity in what he does. The statement cost Paul ill-usage once (Act_23:1). Night and day.—St. Luke adopts this order; St. John says “day and night.”

2Ti_1:4. Greatly desiring.—An intensive form of the word.

2Ti_1:5. Which dwelt.—Made its home. In thy grandmother.—Lois is not elsewhere mentioned.

MAIN HOMILETICS OF THE PARAGRAPH.—2Ti_1:3-5

Anxiety for the Spiritual Welfare of the Absent—

I. Evidenced in unceasing prayer (2Ti_1:3).—While Paul thanked God for the faith already existing in Timothy, and because of the evidence he gave of growth in faith, he prays constantly and with the greater urgency for its increase. Prayer is the more joyous when offered on behalf of one already saved. Little headway is made in piety where there is not much earnest prayer. Our desire for the spiritual improvement of those we love will break out in prayer; and the more we pray the more anxious we are that prayer should be answered on their behalf, and the greater interest we have in their highest good.

II. Revealed in the intense longing for the joy of a personal interview (2Ti_1:4).—While we pray for the absent we are not altogether free from anxiety on their behalf. When Paul last parted from Timothy, he left the young, sensitive evangelist in tears (Act_20:37), and he remembered the times he had seen him weep under the strain of strong religious emotions. The aged apostle yearned to see Timothy once more, to converse with him, to impart yet more counsel, and to enjoy the fellowship of kindred spirits. A letter, however valued, is a cold medium through which to transmit the love of a warm heart. It is helpful to piety to enjoy congenial intercourse by speech and look and feeling.

III. Shown in recalling the claims of traditional piety (2Ti_1:5).—Timothy had a religious training. His mother Eunice was a believing Jewess, though his father was a heathen. Paul also knew his grandmother Lois as a godly woman. So that Timothy was cradled in the midst of pious influences. Paul recognised faith in Timothy, not merely as a blessing transmitted to him from his progenitors, but as a personally enjoyed reality. Children cannot thank God sufficiently for a godly parentage. If they reject the gospel, the piety of their parents will witness against them, and aggravate their condemnation.

Lessons.—

1. The absent should be specially remembered in prayer.

2. Christian fellowship is a stimulus to growth in grace.

3. It is a joy to parents to see their children walking with them in the way to heaven.

GERM NOTES ON THE VERSES

2Ti_1:3-4. A Sympathetic Friend—

I. Constantly prays for the absent.

II. Remembers the tears shed at parting.

III. Finds his joy in personal intercourse.

2Ti_1:5. How far Grace can be entailed.

I. Though grace be not entailed from parent to child, yet the children of godly parents have a great advantage in religion.—

1. The advantage of the promise.

2. Of good precepts.

3. Of good precedents.

4. Of correction.

5. Of many a good prayer.

II. The persuasion of good in others.—

1. There is the persuasion of infallibility, and this only God hath.

2. The persuasion of charity.

3. The persuasion of a well and strong-grounded opinion.

III. The wisest of men easily may and sometimes are deceived in counting them good which are very counterfeit.—

1. In close-natured men, such as lie in at a close guard and offer no play, whose well is deep, and men generally want buckets to measure them.

2. In various and inconstant men, which like Proteus never appear twice in the same shape, but differ as much from themselves as from other men, and are only certain in uncertainty.

3. In affected dissemblers. Hypocrisy is as like piety as hemlock to parsley, and many hath been deceived therein.—T. Fuller.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

II

Expression of the thankful remembrance of Paul at the continuous friendly relations with the beloved Timothy

2Ti_1:3-5

3I thank God, whom I serve from my forefathers with [in = ἐν] pure conscience, that without ceasing I have remembrance of thee [how that unceasingly I have remembrance respecting thee] in my prayers night and day;3 4Greatly desiring to see thee, being mindful of thy tears, that I may be filled with joy; [,] 5When I call4 to remembrance [having remembrance of] the unfeigned faith that is in thee, which dwelt first in thy grandmother Lois, and thy mother Eunice; and I am persuaded that in thee also.

EXEGETICAL AND CRITICAL

2Ti_1:3. I thank God, χάριν ἔχω; instead of the more usual εὐχαριστῶ. A genuine Pauline beginning (comp., e.g., the Epistles to the Thessalonians), but doubly striking in these relations. The additional μου in some MSS. (see Tischendorf on this place), is nothing more than an imitation of Rom_1:8.—Whom I serve; a relative expression, and it is entirely superfluous to inquire into the special object of the Apostle in the use of it. In a friendly communication like the one now in hand, expressions are not so carefully weighed and measured. It is enough if, from the subjective tone of the Apostle, they can be satisfactorily explained. For the rest, that in this testimony which Paul gives concerning himself there is anything objectionable when compared with 1Ti_1:13, has been maintained even by Chrysostom: “Quandoque etiam dormitat bonus Homerus.” De Wette still farther sees in it only a disjointed compilation. But if, indeed, the Apostle had always been zealous to serve God in the best way, as well before as after his conversion, occasion might prompt him to speak of it; and yet here, just as in 2Co_1:12, no charge can be brought against him of an idle self-glorification. With some critics it seems to be forbidden, at the peril of life and limb, to give expression to particular religious experiences more than once, and especially when given in statements in any degree modified.—From my forefathers, ἀπὸ προγόνων; not Abraham, or others, who, as a rule, are named πατέρες by Paul (Rom_9:5), but progenitores proximi, so that μου can be supplied. We know no particulars of the ancestors of the Apostle, but there is nothing to interfere with the supposition that they were truly God-fearing people; and in this case it is very conceivable that Paul treasured all the more, this historic continuity of the true service of God in his own family, since he himself died without leaving children behind him.—With pure conscience. A glance, this, at the sphere of the inner life in which the Apostle as well when Jew, as also later when Christian, had exercised this genuine service of God (comp. 1Ti_1:6).—That … night and day (Wie ich = how I). This incidental is connected with the previous participial clause; but we must be cautious about having recourse too quickly to the precarious assistance of parentheses.—̔Ως is to be translated how (Huther, Wiesinger), somewhat as in Gal_6:10, and signifies, indeed indirectly, that the thankfulness to which the Apostle here gives expression has reference to no one but Timothy.—In my prayers night and day; the latter words serve to strengthen the ἀδιάλειπτον, with which they are most intimately connected, and they bring into clearer distinctness the thought that Paul scarcely ceased to think of his friend and pupil when praying, and that he bore him continually on his heart in its supplications. It is hence unnecessary5 to connect νυκτὸς καὶ ἡμέρας with the following ἐπιποθῶν, as Matthies has proposed.

2Ti_1:4. Greatly desiring, &c. (comp. Rom_1:11; Php_1:8). The utterance of such a desire, which the Apostle expressed also in other passages, is so much the more natural here, as he sees his life approach rapidly its end (comp. 2Ti_4:21). In a most artless manner one participle here is subordinated to the other. “The longing after Timothy occasions the continual thought of him in the prayers of the Apostle, and it is nourished by the recollection of Timothy’s tears;” Huther.—Thy tears. Most probably those shed by Timothy on his last departure from Paul, like those of the Ephesian elders in an earlier day (Act_20:37).—That I may be filled with joy; if, indeed, he shall see Timothy again. We learn here how full of feeling the character of Timothy was, and, indeed, no less that of Paul himself (comp. Act_20:37). “Lacrymæ flos cordis, out summam hypocrisin aut summam sinceritatem indicant. Ludibrium ex lacrymis indicium est pravitatis sæculi nostri;” Bengel.

2Ti_1:5. When I call to remembrance. Luther less accurately: “und erinnere mich.” Yπόμνησιν must here, as usually in the New Testament, be understood sensu activo (comp. 2Pe_1:13; 2Pe_3:1). The Apostle also here says, that through some circumstances, not farther indicated to us, his recollection was aroused touching something indeed which he knew already, but which now he had observed anew, viz., the unfeigned faith which dwelt in Timothy. Ammonius: “ἀνάμνησις, ὅται τις, ἔλθῃ εἰς μνήμην τῶν παρελθόντων, ὑπόμνησις δέ, ὅταν ὑφ̓ ἑτέρου εἰς τοῦτο προαχθῆ.—The unfeigned faith, ἀνυπόκριτος; a real trueness of faith, which, proceeding from the most inward, most living conviction, stands opposed to all sham and to all outward appearance.—Which dwelt first, &c. He who loves to name specialities of the kind, “something altogether too singular,” can indeed be a master in grammatical exegesis, but certainly not in psychological. Such details, in a private letter like this now before us, were just as natural upon the part of Paul as they must have been agreeable and edifying to Timothy; while, on the other hand, a forger would, without doubt, have taken pains to avoid special items, which could subserve no tendency (tendenz). There is no need, still further, of the supposition (Origen) that the mother and grandmother of Timothy were also relatives of Paul. It is enough that the Apostle had met both women on his tour of inspection at Lystra and Derbe (Acts 16.), and had learned to value them as followers of the Lord.—First, πρῶτον; many years before the conversion of Timothy (“fortasse ante natum Timotheum;” Bengel), had faith dwelt in his grandmother and in his mother. It was not a bare, fleeting, momentary feeling, but an abiding, indwelling principle (comp. Eph_3:17); and in like manner also the Apostle is fully persuaded (πέπεισμαι—expression of confident expectation) that the same living faith dwelt also in Timothy himself, “quia fides est tibi quasi hereditaria” (Cornel. a Lapide in this place).—Lois= the better known Ααῒς.—Εὐνίκη=Victoria. Although the μάμμη usually denotes mother, yet it also often is used for grandmother, as is necessarily the case here, owing to the context. Timothy can also in a measure, what Paul wholly could declare, that he served God ἀπὸ προγόνων, which represents still more an affinity and likeness between the two.

DOCTRINAL AND ETHICAL

1. Although piety can by no means be named a natural inheritance, yet it may be said that, in many families, faith and love are transmitted from parents to children, and that Christian fathers and mothers save not only themselves, but also their households (comp. Act_16:31). God-fearing families and households, in which faith is a perpetual treasure, and which renews itself in a certain degree within them, are in contrast with the ungodly. Many illustrations can be found collected in Lange’s interesting treatise, Blutsverwandte als Geistesverwandte in der Kirchen- und Weltgeschichte, in Gelzer’s Monatsblätter, November, 1859.

2. As Timothy, in respect of his spiritual life, was indebted extremely to his mother and grandmother, so is the kingdom of God rich in proofs of the blessings which pious mothers have secured for their subsequently distinguished sons. As examples, we name the following: Mary, Salome, Anthusa, Monica, Nonna, and others. Compare the beautiful observations of Neander, in the first part of the “Memorials,” and, still farther, Lange’s treatise Ueber den Antheil des weiblichen Geschlechts an der Entwickelung und Geschichte der Christlichen Kirche, in Gelzer’s Monatsblätter, August, 1858.

3. In the character of Paul, it is remarkable that the greatest extremes meet in him without neutralizing each other. The same Apostle, who deserves to be named a model of robust manliness, stands here before our eyes agitated by the most delicate, womanly feeling, and yet far removed from an effeminate sentimentality. By the recollection of the tears of Timothy already is his heart touched, and the joy which he desires most of all, is to behold once more the face of his friend and disciple. The man who in his mission-plans embraced the whole Jewish and Gentile world, has, at the same time, an open eye for individual family relationships, and can comprehend the little world of the hidden life of faith of a few modest provincial people. The teacher who could secure from his youthful disciple the recognition of his apostolic authority, did not think it beneath his dignity to call up before his vision the kindly image of his mother and grandmother. The Apostle, whose gaze lost itself in the far future, abandoned himself with evident satisfaction to the friendly reminiscences of a beautiful past.

HOMILETICAL AND PRACTICAL

Paul a pattern of obedience towards his own prescript: “In eveything give thanks” (1Th_5:18). The high value of the recollections of a beautiful youth, especially at the close of the Christian’s course.—As sorrowful, yet always rejoicing (2Co_6:10).—The longing of love.—The duty of Christian intercession.—The communion of saints: (1) In their rich enjoyments; (2) in their painful limitations.—The infinite sublimity of the Christian fellowship of spirit, raised above the narrow limits of time and space.—The proportionate value of tears in the Christian life.—Thankfulness and prayer are most closely bound together (comp. Col_4:2).—Home education the school for the formation of true piety.—Christian faith in its morning (Timothy), at noon (Eunice), and at the evening of life (Lois).—How Christian faith brings back again youth to old age, and imparts, on the other hand, to youth something of the earnestness and dignity of age.—No love without genuine trust, yet genuine trust does not mean credulity.

Starke: Well is it for children to have pious parents, who from their youth will be led to godliness.—Good breeding ends with good bearing.—The parents’ sighs are the children’s defence.

Lisco: The memory of affection.—Bengel.: At the end of the journey there is something specially lovely in the thought of devout ancestors.—The older we become, so much the more do we perceive that our own life, in itself considered—our immediate activity—amounts but to little.—It becomes ever clearer that we count only in fellowship, not in our isolation.—Hence, it is in fact, and according to a wise ordering of God, completely necessary that we shall hold ourselves in humility.—Heubner: The throne of God is the place of union of separated friends.—The desire of one Christian friend to see another, must spring especially from the expectation of receiving with him new strength and joy for life, through the intercourse.—Piety drunk in with the mother’s milk passes over truly into sap and blood.

Footnotes:

[3]2Ti_1:3.—[Lachmann connects νυκτὸς κ. ἡμέρας with the words that follow. Tischendorf with the Recepta and the majority, with the preceding.—E. H.]

[4]2Ti_1:5.—Instead of λαμβάνων, λαβών is to he read here. The whole weight of authority favors it; A. C. F. G., and others. Tischendorf, Lachmann, Sin.

[5][It may not be necessary, and yet well.—E. H.]

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

1:3-4 Thanksgiving and prayer are standard sections of Paul’s letters (e.g., Rom 1:8-12; Col 1:3-14; contrast Gal 1:6-10).

1:3 just as my ancestors did: See Phil 3:5; cp. Deut 6:4-9. • with a clear conscience: This might be in relation to heresy (see 2 Tim 2:17-18; see also 1 Tim 1:5) or to Paul’s previous legal self-defense (see Acts 23:1; 24:14-16).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

2Ti 1:3. Χάριν ἔχω, I feel thankful) Drawing very near to his martyrdom, still he gives thanks. Paul feels thankful to God for the faith bestowed on Timothy, 2Ti 1:5. Therefore from ὡς ἀδιάλειπτον, as [not that, as Engl. Vers.] without ceasing, to χαρᾶς πληρωθῶ, I might be filled with joy, is put as a parenthesis, to explain those things which follow, ὑπόμνησιν λαμβάνων, calling to (or rather, receiving a) remembrance, etc.: for ὡς, even as, inasmuch as, is an explanatory particle.—ᾧ λατρεύω, whom I serve) Rom 1:9, note.—ἀπὸ προγόνων, from the [our] [not my, as Engl. Vers.] forefathers) Paul means the forefathers; not Abraham, etc., whom he calls τοὺς πατέρας, the fathers [Rom 9:5], never προγόνους, forefathers or ancestors, but the immediate progenitors; and signifies their long continuance in the true religion all along from an earlier age of mankind, whether Paul’s ancestors were themselves godly men, which is highly probable, or not; for he does not add, my. The memory of those who have gone before, and to whom he is being [i.e. about to be] gathered, delights him, now that he is prepared to die. He even calls to remembrance Timothy’s grandmother and mother, 2Ti 1:5. This epistle especially has something of the ripeness of old age, mild and good-natured [conciliatory].

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

2Ti_1:3. Χάριν ἔχω τῷ Θεῷ] As in several other epistles, Paul begins here with a thanksgiving to God,only he usually says εὐχαριστῶ or εὐλογητὸς ὁ Θεός. The expression is only in 1Ti_1:12 (elsewhere in the N. T. Luk_17:9; Heb_12:28). To τῷ Θεῷ there is next attached the relative clause: ᾧ λατρεύω ἀπὸ προγόνων ἐν καθαρᾷ συνειδήσει, which is added because the apostle wishes to remind Timothy of his πρόγονοι, viz. his grandmother and mother,not to bring into prominence a relationship different from the apostles own (Hofmann), but one corresponding with his own.

ἀπὸ προγόνων is not equivalent to ἀπὸ βρέφους, 2Ti_3:15; it means that the apostle serves God in the manner handed down by his progenitors, as they had done (Buttmann, p. 277), or that the service of the πρόγονοι, i.e. not the ancestors of the Jewish people (Heydenreich and others), but the progenitors of the apostle himself (so most expositors), is continued in him, and denotes therefore the continuity of the true honouring of God by Judaism (de Wette). Otto says that the expression is not to be referred to the education (Flatt) or disposition (Winer, p. 349 [E. T. p. 465]; van Oosterzee, Wiesinger), but to the ancestral mode of worship; but, in reply, it is to be observed, that on account of ἐν καθαρᾷ συνειδήσει the reference to disposition is by no means to be considered as excluded.[1] The apostle, by his conversion to Christianity, did not interrupt his connection with the λατρεύειν of his ancestors, because it was a necessary condition of the new faith to honour the God of revelation whom the Jews served. This utterance regarding the apostle himself, and particularly the words ἐν καθαρᾷ συνειδ., are not in contradiction with 1Ti_1:13 and similar passages, since the apostle, even while he was zealous for the law, served the God of his fathers ἐν καθ. συνειδ., as little then as afterwards falsifying the revealed word with arbitrary fictions, which was done by the heretics; comp. Act_23:1; Act_24:14 ff. Hofmann is wrong in breaking up the inner relation of these words, referring λατρεύω only to ἀπὸ προγόνων, and not also ἐν καθ. συνειδήσει, which he refers only to the apostle. This he does, although the structure of the sentence is most decidedly against such a distribution of the references.

On ἐν καθ. συνειδ., comp. 1Ti_1:5.[2]

ὡς ἀδιάλειπτον κ.τ.λ.] ὡς does not give the reason of thanksgiving, as Chrysostom explains it: εὐχαριστῶ τῷ Θεῷ, ὅτι μέμνημαί σου, φησὶν, οὕτω σὲ φιλῶ, and as Luther translates: that I, etc. Against this there is not only the word ὡς, but also the sense. The apostle, in his giving of thanks to God, often indeed recalls his μνεία of those to whom he writes (Rom_1:9; Php_1:3; 1Th_1:2; Phm_1:4), but he never points them out as the ground of his thanksgiving. Otto, while granting that there are objections to it, wishes to take ὡς as the same as ὅτι, and to regard it as a particle of the reason, equivalent to ὅτι οὕτως, which, however, cannot be justified from usage.[3] Just as little should we take Ὡς adverbially with ἈΔΙΑΛ. Mack: I thank God, etc.… I keep right continually, etc.

A subordinate clause begins with Ὡς, which, however, does not mean: since, quippe, siquidem (Heydenreich, Flatt, Matthies: in so far), so often (Calvin: quoties tui recordor in precibus meis, id autem facio continenter, simul etiam de te gratias ago), but expresses the parallel relation of the subordinate clause to the principal one, and should be translated by as (Wiesinger, van Oosterzee); in Gal_6:10, Ὡς has a very similar meaning. The sense accordingly is: I thank God, as I am continually mindful of thee in my prayers, so that already in the subordinate clause it is indicated that the thanksgiving to God refers to Timothy. In Rom_1:9, ὡς stands in quite another connection, which makes de Wettes objection all the less justifiable, that here it has been taken from that passage.

ἈΔΙΆΛΕΙΠΤΟΝ ἜΧΩ ΤῊΝ ΠΕΡΊ ΣΟΥ ΜΝΕΊΑΝ] De Wette arbitrarily maintains that Paul would have said: ἈΔΙΑΛΕΊΠΤΩς ΜΝΕΊΑΝ ΣΟΥ ΠΟΙΟῦΜΑΙ. Though Paul does so express himself in Rom_1:9 (and similarly Eph_1:16), it does not, however, follow that he might not use another form of expression in another epistle, especially since the connection of ΜΝΕΊΑΝ with ἜΧΕΙΝ is by no means unusual with him; comp. 1Th_3:6.

ἈΔΙΆΛΕΙΠΤΟΝ stands first for emphasis. There is nothing strange here in ΜΝΕΊΑ being joined with ΠΕΡΊ, since ΜΝᾶΣΘΑΙ takes that construction even in the classics; comp. Herod. i. 36; Plato, Lach. p. 181 A; Xenophon, Cyrop. i. 6. 12; so, too, with μνημονεύειν, Heb_11:22.

ἘΝ ΤΑῖς ΔΕΉΣΕΣΊ ΜΟΥ ΝΥΚΤῸς ΚΑῚ ἩΜΈΡΑς] ΤΑῖς is not to be supplied before ΝΥΚΤΌς, since the last words are not to be taken with ΔΕΉΣΕΣΙ, but either with ἈΔΙΑΛ. ἜΧΩ Κ.Τ.Λ. (Wiesinger, van Oosterzee) or with what follows (Matthies, Plitt, Hofmann). The first construction is preferable, because the chief emphasis is laid on the preceding thought, the ἘΠΙΠΟΘῶΝ being made subsidiary; besides, the apostle had no particular reason for directing attention to the uninterrupted duration of his longing for Timothy as the source of his unceasing prayer. The assertion, that νυκτὸς καὶ ἡμέρας is superfluous on account of the previous ἈΔΙΆΛΕΙΠΤΟΝ, is not to the point; comp. Act_26:7, where the same words are added with ἘΝ ἘΚΤΕΝΕΊᾼ.

[1] Had the apostle not been conscious that his ancestors had served God ἐν καθ. συνειδ., he would not have expressed himself as he does here.

[2] Otto rightly: With Paul συνείδησις is purely the self-consciousness of the subject. The consciousness is pure, when it is conscious of no impure strivings. Impurity appears whenever any one, under the pretence of serving God, follows after his own selfish purposes. There is no ground for Hofmanns assertion, that the καθ. συνείδησις is only a conscience free from consciousness of guilt, such as only that man can have who is conscious of the forgiveness of his sins.

[3] The particle ὡς does sometimes occur in classic Greek in such a way that it is resolvable into ὅτε οὕτως; but, as is shown in the very nature of the word, only in cases when the sentence beginning with ὡς expresses something surprising, something exciting astonishment, in particular, therefore, after the verb θαυμάζω. It follows, as Pape says, s.v., that in such cases we may translate it with the simple how. That such is the case, is proved by all the quotations brought together by Otto (p. 301) from the Greek classics. It is therefore entirely erroneous for Otto to say quite generally that it is in the manner of genuine Greek to contract the causal ὅτι with the following οὕτως into the adverbial pronoun ὡς. Only if the ἀδιάλειπτον ἔχω τὴν περὶ σοῦ μνείαν occurred to the apostle as something strange, astonishing, could ὡς be explained here by ὅτι οὕτως.Besides, it is inaccurate for Otto to ascribe to ὡς a causal signification, and then call the clause beginning with it an objective clause.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

2Ti 1:3-7 . I know that your weak point is deficiency in moral courage. Be braced, therefore, by the assurance that I am constantly thinking with thankfulness and prayer about your genuine and inborn faith; and by the fact that the gift of the Holy Spirit which you received at ordination was that of power and love and discipline.

2Ti 1:3 . χάριν ἔχω : The expression of thanksgiving in the exordium of an epistle is usually prefaced by St. Paul with εὐχαριστῶ (Rom 1:8 , 1Co 1:4 , Phi 1:3 , Phm 1:4 ; εὐχαριστοῦμεν Col 1:3 , 1Th 1:2 ; οὐ παύομαι εὐχαριστῶν , Eph 1:16 ; εὐχαριστεῖν ὀφείλομεν , 2Th 1:3 ). A comparison of these passages makes it evident that χάριν ἔχω is to be connected with ὑπόμνησιν λαβὼν , κ . τ . λ .; ὡς ἀδιάλειπτον πληρωθῶ being a parenthetical account of St. Paul’s state of mind about his absent friend, while μεμνημένος δακρύων is also a parenthetical clause. The thanksgiving is for the grace of God given to Timothy ( cf. esp. 1Co 1:4 ; 1Th 1:2 ; 2Th 1:3 ); and the expression of thankfulness is called forth whenever St. Paul calls him to mind, unceasingly in fact. The use of χάριν ἔχω in 1Ti 1:12 is not a parallel case to this. The phrase is quoted from the papyri by Dean Armitage Robinson, Ephesians , p. 283.

ᾧ λατρεύω ἀπὸ προγόνων κ . τ . λ .: Two thoughts are in St. Paul’s mind: ( a ) the inheritance of his religious consciousness from his forefathers, and ( b ) the continuity of the revelation of God; the same light in the New Covenant as in the Old, only far brighter.

If St. Paul had been asked, When did you first serve God? he would have answered, Even before God separated me from my mother’s womb for His service. St. Paul was conscious that he was the result of generations of God-fearing people. His inborn, natural instincts were all towards the service of God. (See Act 22:3 ; Act 24:14 ; Rom 11:1 ; 2Co 11:22 ; Phi 3:5 ).

Moreover St. Paul always maintained that the Gospel was the divinely ordained sequel of Judaism; not a new religion, but the fulfilment of “the promise made of God unto our fathers” (Act 26:6 ; see also Act 23:6 , Act 24:14 ).

ἐν καθαρᾷ συνειδήσει : Compare the claim he makes, Act 23:1 ; Act 24:16 ; 1Co 4:4 ; 2Co 1:12 ; 1Th 2:10 ; and for the language here see note on 1Ti 1:5 . ὡς is best rendered as (Winer-Moulton, Gram . p. 561, where Mat 6:12 , Gal 6:10 are cited in illustration). The R.V. how (so Alf.) implies that the cause for thankfulness is the unceasing nature of St. Paul’s remembrance of Timothy; the A.V. that ( quod , Vulg.) refers the cause to the remembrance itself. Rom 1:9 is not a parallel instance of ὡς .

ἀδιάλειπτον δεήσεσίν μου : A regular epistolary formula, as is evidenced by the papyri; though no doubt in St. Paul’s case it corresponded to reality. See his use of it in reff. and Dean Armitage Robinson, Ephesians , pp. 37 sq. , 275 sqq . esp. p. 279, sq . on the formula μνείαν ποιεῖσθαι , from which this passage is a remarkable variation.

νυκτὸς καὶ ἡμέρας is connected by the R.V. with ἐπιποθῶν . In 1Th 2:9 ; 1Th 3:10 , the phrase unquestionably is connected with what follows. On the other hand, in 1Ti 5:5 it comes at the end of a clause; and in this place the A.V. connects it with ταῖς δεήσεσίν μου . This is certainly right, on the analogy of 1Th 3:10 , where see Milligan’s note. Alf. and Ell. connect it with ἀδιάλειπτον ἕχω .

ἐπιποθῶν σε ἰδεῖν : a Pauline expression. See reff. ἰδεῖν is not expressed in 2Co 9:14 , Phi 1:8 ; Phi 2:26 .

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

3-5. Thanksgiving—called out by (a) the writer’s own feelings and memory (3, 4), and (b) by some recent reminder of Timothy’s faith (5).

Paraphrase. My first word must be to thank God—that God whom my forefathers worshipped and whom I worship with a pure conscience—a thanksgiving which springs up in my heart whenever I make mention of you, as I never fail to do night and morning in my prayers; for I have a yearning to see you once more, as I remember the tears you shed at our parting: if you could only come, my happiness would be complete. And now I have a special ground of thankfulness in the recent reminder of the sincerity of your faith—a faith which you too have inherited, for it dwelt first in your grandmother Lois and in your mother Eunice, aye, and I have had many and many a proof that it dwells equally in you.

This section has striking verbal resemblance with Rom 1:8-12 (cf. also 1Th 1:2, 1Th 1:3, 1Th 1:3:6); but there is no reason to suspect deliberate imitation by a writer copying St. Paul (so Holtzmann), as the thought is common in literary correspondence of the time; cf. J. A. Robinson on Eph., Additional Note “On some current Epistolary Phrases.”

3. χάριν ἔχω] I 1:12 note. ᾧ λατρεύω ἀπὸ προγόνων] cf. Act 22:14 ὁ θεὸς τῶν πατέρων ἡμῶν: 24:14 λατρεύω τῷ πατρῴῳ θεῷ Php 3:4-6.

ἐν καθαρᾷ συνειδ.] cf. I 1:5. This was true of him even while a Jew; cf. Act 23:1. The sense of the real continuity of the Christian with the Jewish faith is constant in St. Paul; cf. Gal_3 passim, 6:16, Eph 1:1-11, Rom 11:13-24.

As in I 1:3 the construction is not clear: for what does he thank God? probably for Timothy’s life and loyalty. ὡς … ἔχω is almost equivalent to “when,” “as often as,” but adds the thought of the correspondence of the thankfulness with the thought of Timothy, χάριν ἔχω ὡς ἔχω μνείαν: to think of thee is to thank God for thee; to think more is to thank more; to think every day is to thank every day.

νυκτὸς καὶ ἡμέρας] either with prec. “in my evening and morning prayers,” cf. I 5:5; or with seq. “all night and day longing to see you,” cf. 1Th 3:10. The balance of the sentence supports the latter construction.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

I thank God [χαριν εχω τω θεω] . Lit. I have thanks to God. The phrase in Luk 17:9; Act 2:47; o P. unless 2Co 1:15; 130 1Ti 1:12; Heb 12:28; 3rd John verse 4. Paul uses eujcaristw I give thanks (not in Pastorals) or eujloghtov oJ qeov blessed be God (not in Pastorals). The phrase carin ecw is a Latinism, habere gratiam, of which several are found in Pastorals.

I serve [λατρευω] . In Pastorals only here. Comp. Rom 1:9, 25; Phi 3:3. Frequent in Hebrews. Originally, to serve for hire. In N. T. both of ritual service, as Heb 8:5; Heb 9:9; Heb 10:2; Heb 13:10; and of worship or service generally, as Luk 1:74; Rom 1:9. Especially of the service rendered to God by the Israelites as his peculiar people, as Act 26:7. Comp. latreia service, Rom 9:4; Heb 9:1, 6. In LXX always of the service of God or of heathen deities.

From my forefathers [απο προγονων] . Progonov, Past o. See on 1Ti 5:4. The phrase N. T. o. For the thought, comp. Act 14:14; Phi 3:5. He means, in the spirit and with the principles inherited from his fathers. Comp. the sharp distinction between the two periods of Paul 's life, Gal 1:13, 14.

With pure conscience [εν καθαρα συνειδησει] . As 1Ti 3:9. The phrase, Past o. Heb 9:14 has kaqariei thn sunidhsin hJmwn shall purge our conscience.

That without ceasing [ως αδιαλειπτον] . The passage is much involved. Note

(1) that carin ecw tw qew I thank God must have an object.

(2) That object cannot be that he unceasingly remembers Timothy in his prayers.

(3) That object, though remote, is uJpomnhsin labwn when I received reminder verse 5).

He thanks God as he is reminded of the faith of Timothy's ancestors and of Timothy himself. Rend. freely, "I thank God whom I serve from my forefathers with pure conscience, as there goes along with my prayers an unceasing remembrance of thee, and a daily and nightly longing, as I recall thy tears, to see thee, that I may be filled with joy - I thank God, I say, for that I have been reminded of the unfeigned faith that is in thee," etc. 'Adialeipton unceasing, only here and Rom 9:2. Adialeiptwv, Rom 1:9; 1Th 1:3; 1Th 2:13; 1Th 5:17.

I have remembrance [εχω την μνειαν] . The phrase once in Paul, 1Th 3:6. Commonly, mneian poioumai I make mention, Rom 1:9; Eph 1:16; 1Th 1:2; Phl 1:4. Night and day [νυκτος και ημερας] . See 1Ti 5:5. The phrase in Paul, 1Th 2:9; 1Th 3:10; 2Th 3:8. Const. with greatly desiring. 132

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.

The chiefest mark that he shooteth at in this Epistle, is to confirm Timothy to continue constantly and manfully even to the end, setting first before him the great good will he beareth him, and then reckoning up the excellent gifts which God would as it were have to be by inheritance in Timothy, and his ancestors, which might so much the more make him bound to God.

From Abraham, Isaac and Jacob: for he speaketh not of Pharisaism, but of Christianism.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

I thank--Greek, "I feel gratitude to God."

whom I serve from my forefathers--whom I serve (Rom 1:9) as did my forefathers. He does not mean to put on the same footing the Jewish and Christian service of God; but simply to assert his own conscientious service of God as he had received it from his progenitors (not Abraham, Isaac, &c., whom he calls "the fathers," not "progenitors" as the Greek is here; Rom 9:5). The memory of those who had gone before to whom he is about to be gathered, is now, on the eve of death, pleasant to him; hence also, he calls to mind the faith of the mother and grandmother of Timothy; as he walks in the faith of his forefathers (Act 23:1; Act 24:14; Act 26:6-7; Act 28:20), so Timothy should persevere firmly in the faith of his parent and grandparent. Not only Paul, but the Jews who reject Christ, forsake the faith of their forefathers, who looked for Christ; when they accept Him, the hearts of the children shall only be returning to the faith of their forefathers (Mal 4:6; Luk 1:17; Rom 11:23-24, Rom 11:28). Probably Paul had, in his recent defense, dwelt on this topic, namely, that he was, in being a Christian, only following his hereditary faith.

that . . . I have remembrance of thee--"how unceasing I make my mention concerning thee" (compare Plm 1:4). The cause of Paul's feeling thankful is, not that he remembers Timothy unceasingly in his prayers, but for what Timothy is in faith (Ti2 1:5) and graces; compare Rom 1:8-9, from which supply the elliptical sentence thus, "I thank God (for thee, for God is my witness) whom I serve . . . that (or how) without ceasing I have remembrance (or make mention) of thee," &c.

night and day--(See on Ti1 5:5).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 3. Whom I serve from my forefathers] Being born a Jew, I was carefully educated in the knowledge of the true God, and the proper manner of worshipping him.

With pure conscience] Ever aiming to please him, even in the time when through ignorance I persecuted the Church.

Without ceasing I have remembrance of thee] The apostle thanks God that he has constant remembrance of Timothy in his prayers. It is a very rare thing now in the Christian Church, that a man particularly thanks God that he is enabled to pray for OTHERS. And yet he that can do this most must have an increase of that brotherly love which the second greatest commandment of God requires: Thou shalt love thy neighbour as thyself. It is also a great blessing to be able to maintain the spirit of a pure friendship, especially through a considerable lapse of time and absence. He that can do so may well thank God that he is saved from that fickleness and unsteadiness of mind which are the bane of friendships, and the reproach of many once warm-hearted friends.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

3 I give thanks The meaning usually assigned to these words is, that Paul “gives thanks to God,” and next assigns the cause or ground of thanksgiving; namely, that he is unceasingly mindful of Timothy. But let my readers consider whether the following sense do not suit equally well and even better: “Whenever I remember thee in my prayers, (and I do so continually,) I also give thanks concerning thee;” for the particle ὡς most frequently has that meaning; and, indeed, any meaning that can be drawn from a different translation is exceedingly meager. According to this exposition, prayer will be a sign of carefulness, and thanksgiving a sign of joy; that is, he never thought of Timothy without calling to remembrance the eminent virtues with which he was adorned. Hence arises ground of thanksgiving; for the recollection of the gifts of God is always pleasant and delightful to believers. Both are proofs of real friendship. He calls the mention of him (ἀδιάλειπτον) unceasing, because he never forgets him when he prays.

Whom I worship from my ancestors This declaration he made in opposition to those well-known calumnies with which the Jews everywhere loaded him, as if he had forsaken the religion of his country, and apostatized from the law of Moses. On the contrary, he declares that he worships God, concerning whom he had been taught by his ancestors, that is, the God of Abraham, who revealed himself to the Jews, who delivered his law by the hand of Moses; and not some pretended God, whom he had lately made for himself.

But here it may be asked, “Since Paul glories in following the religion handed down from his ancestors, is this a sufficiently solid foundation? For hence it follows, that this will be a plausible presence for excusing all superstitions, and that it will be a crime, if any one depart, in the smallest degree, from the institutions of his ancestors, whatever these are.” The answer is easy. He does not here lay down a fixed rule, that every person who follows the religion that he received from his fathers is believed to worship God aright, and, on the other hand, that he who departs from the custom of his ancestors is at all to blame for it. For this circumstance must always be taken into account, that Paul was not descended from idolaters, but from the children of Abraham, who worshipped the true God. We know what Christ says, in disapproving of all the false worship of the Gentiles, that the Jews alone maintained the true method of worship. Paul, therefore, does not rest solely on the authority of the fathers, nor does he speak indiscriminately of all his ancestors; but he removes that false opinion, with which he knew that he was unjustly loaded, that he had forsaken the God of Israel, and framed for himself a strange god.

In a pure conscience It is certain that Paul’s conscience was not always pure; for he acknowledges that he was deceived by hypocrisy, while he gave loose reins to sinful desire. (Romans 7:8.) The excuse which Chrysostom offers for what Paul did while he was a Pharisee, on the ground that he opposed the gospel, not through malice, but through ignorance, is not a satisfactory reply to the objection; for “a pure conscience” is no ordinary commendation, and cannot be separated from the sincere and hearty fear of God. I, therefore, limit it to the present time, in this manner, that he worships the same God as was worshipped by his ancestors, but that now he worships him with pure affection of the heart, since the time when he was enlightened by the gospel.

This statement has the same object with the numerous protestations of the apostles, as recorded in the Acts of the Apostles:

“I serve the God of my fathers, believing all things that are written in the law and in the prophets.” (Acts 24:14.)

Again,

“And now I stand to be judged concerning the hope of the promise which was made to our fathers, to which hope our twelve tribes hope to come.” (Acts 26:6.)

Again,

“On account of the hope of Israel I am bound with this chain.” (Acts 28:20.)

In my prayers night and day Hence we see how great was his constancy in prayer; and yet he affirms nothing about himself but what Christ recommends to all his followers. We ought, therefore, to be moved and inflamed by such examples to imitate them, so far, at least, that an exercise so necessary may be more frequent among us. If any one understand this to mean the daily and nightly prayers which Paul was wont to offer at stated hours, there will be no impropriety in that view; though I give a more simple interpretation, that there was no time when he was not employed in prayer.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(3) I thank God.—The exact reference of these words of thankfulness on the part of St. Paul has been the subject of much argument. Although the sense is a little obscured by the long parenthesis which intervenes, it seems clear that St. Paul’s expression of thankfulness was for his remembrance of the unfeigned faith of Timothy and Lois and Eunice (see 2Ti_1:5). The whole passage might be written thus, “I thank God, whom I serve with the devotion of my forefathers with a pure conscience (as it happens that I have thee uppermost in my thought and prayers night and day, longing to see thee, being mindful of thy tears, in order that I may be filled with joy), when I call to remembrance the unfeigned faith which is in thee, which dwelt first in thy grandmother Lois and thy mother Eunice,” &c.

Whom I serve from my forefathers.—That is, with the devotion and love I have inherited as a sacred family tradition. St. Paul was here referring, not to the great forefathers of the Jewish race—Abraham, Isaac, and the patriarchs—but to the members of his own family, who, he states, were religious, faithful persons. Van Oosterzee strangely concludes: “Dass Paulus diese historische kontinuität der wahren Gottesverehrung in seinem geschlecht um so höher schätzt, da er selbst stirbt, ohne kinder zu hinterlassen!”

With pure conscience.—Literally, in pure conscience. The spiritual sphere in which St. Paul, as a Jew first, then as a Christian, served God. (See Notes on 1Ti_1:5.)

That without ceasing I have remembrance of thee.—Better rendered, as unceasing is the remembrance which . . . This long parenthetical sentence leads up to the point for which St. Paul was so deeply thankful to God; namely, the true faith of Timothy himself. These unstudied words tell us something of the inner life of such a one as St. Paul, how ceaselessly, unweariedly he prayed, night as well as day. The object, too, of those constant prayers of St. Paul was not St. Paul but Timothy.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

3. whom I serve … with pure conscience] The verb ‘serve’ with its noun ‘service’ was specially used to render the worship of Jehovah by the covenant people; it is the same as in St Paul’s profession before Felix, Act_24:14, ‘after the way which they call a sect so serve I the God of our fathers,’ and again before Agrippa, Act_26:7. The service of the old covenant was true and real service so long as it was with a pure conscience and until the conscience was enlightened. Hence the force of the verb with its qualifying clauses in the very similar passage, Rom_1:9, ‘God is my witness whom I serve in my spirit in the Gospel of His Son.’ The old service of sacrifice and ceremonial (‘the giving of the law and the service,’ Rom_9:4) has given place to the ‘living sacrifice, the reasonable or spiritual service,’ Rom_12:1. Cf. Php_3:3.

that without ceasing I have remembrance] A.V. follows the Vulg. which has ‘quod habeam tui memoriam.’ R.V. better, ‘how unceasing is my remembrance,’ the construction being similar to Rom_1:9, ‘God is my witness how unceasing.’ It is objected to this that ‘the importunity of Paul’s prayers for Timothy could not have been the occasion of his solemn thanksgiving to God.’ But though the formal construction may seem to limit the object of the thanks, yet it is really more in accord with St Paul’s manner of thought and speech to take all the clauses to the end of 2Ti_1:5 as making up his thanksgiving. The structure of the chapter is evidently, ‘I am thy dear father in life and work; I am very thankful to have a dear son in my desolateness—to remember thee at all hours, and most and best in my prayers,—to count the days and nights till I shall see thee—to think of thy tears when I left thee—and so to hope for refreshing news of thy true and trusty faith, learnt like my own, at a mother’s knee. By all this that is between us—and yet more, by that gift of gifts to thee, the Grace of Orders, when these hands of mine were laid upon thy head, and my work was thine, O Timothy my son, play the man, the minister; the man of God, God’s minister; with me and after me.’

in my prayers] More precisely, in my supplications. See note on 1Ti_2:1, from which we see that this word indicates a felt ‘want’ and a petition for its supply. St Paul sorely wanted strength and support for the last struggle, and Timothy could help him; so he prayed, not in Timothys behalf so much as for Timothy to come in his behalf.

night and day] Variously taken, with ‘my prayers,’ as A.V., or with ‘longing to see thee’ (as R.V.). The phrase in the accusative, Luk_2:37, closes the sentence; in the genitive, as here, and 1Th_2:9; 1Th_3:10, introduces it; in these latter passages the participles equally with ‘longing’ require emphasis and do not lose it by ‘night and day’ preceding; so that Dean Alford’s objection to following these here as precedent seems needless. ‘Greatly desiring’ seems a fair rendering of the verb alone, the preposition indicating in this case not ‘greatly,’ but ‘towards,’ ‘yearning towards.’ Render the clause night and day longing to see thee.

3–7. Timothy’s inheritance of Personal Faith and Ministerial Gifts a double ground of Appeal

From what St Paul was himself follows now the first appeal to Timothy, based on his affectionate remembrance of the son’s likeness to his spiritual father, (1) in the personal faith forged with links of natural piety, (2) in the ministerial gift transmitted as a spiritual heritage. With his usual fine tact St Paul hints a connexion between his own and Timothy’s early experiences, to emphasize his depth of feeling towards him.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

3 I thank God, whom I serve from my forefathers with pure conscience, that without ceasing I have remembrance of thee in my prayers night and day;

Ver. 3. Whom I serve from my forefathers] Those twelve tribes, that served God instantly, day and night, Act 26:7. That was a desperate resolution of the heathen orator (Cicero, de Nat. Deor. p. iii.), Me ex ea opinione, quam a maioribus accepi de cultu Deorum immortalium, nullius unquam oratio, aut docti, aut indocti movebit. I will never stir an inch from the religion of my forefathers, for any man’s persuasion. Paul forsook his Phariseeism and forefathers to serve God, as Abraham, Isaac, and Jacob had done with a pure conscience.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Whom I serve from my forefathers with a pure conscience. That is, have always served and worshipped the one true God, as my forefathers had done, which was true, even when he persecuted the Christians; though this he did not with a pure conscience, but with a false mistaken zeal; and his ignorance could not excuse him, after he might have known Christ. (Witham)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Paul here by his forefathers either intends his immediate parents, or Abraham, Isaac, and Jacob; for he served the same God whom they served.

But how did Paul from his forefathers serve God with pure conscience, who was a native Jew, and zealous in that religion, in opposition to the faith of the gospel, which alone purifieth the heart? Act 15:9.

Solution. A pure conscience seemeth here to signify the same with Phi 3:6, touching the righteousness which is in the law, blameless. Paul was strict to the rules of that religion which he professed, though that religion was not that which universally purifieth the heart. Or else his meaning is, that he at this time served that God who was the God of his forefathers, with a pure conscience.

That without ceasing I have remembrance of thee in my prayers night and day: he either thanketh God on the behalf of Timothy for his gifts and graces, or else he blesseth God, that had put it into his heart daily to remember Timothy in his prayers, Phm 1:4; by which expression he both lets us know the mutual duty of Christians to pray one for another, and also that when we find any inclinations to do our duty, we ought to acknowledge them to God, being not of ourselves sufficient to one good thought.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

In a pure for with pure, A.V; how unceasing for that without ceasing, A.V; is my remembrance for I have remembrance, A.V; supplications for prayers, A.V For whom I serve from my fathers in a pure conscience, comp. Act_23:1. How unceasing, etc. The construction of the sentence which follows is difficult and ambiguous. For what does the apostle give thanks to God? The answer to this question will give the clue to the explanation. The only thing mentioned in the context which seer, s a proper subject of thanksgiving is that which is named in ver. 5, viz. the "unfeigned faith" that was in Timothy. That this was a proper subject of thanksgiving we learn from Eph_1:15, where St. Paul writes that, having heard of their faith in the Lord Jesus, he ceased not to give thanks for then-J, making mention of them in his prayers (see, too,. (1Th_1:2) Assuming, then, that this was the subject of his thanksgiving, we notice especially the reading of the R.T., labwn, "having received," and the note of Bengel that uJpomnhsin lambanein means to be reminded of any one by another, as distinguished from ajnamnhsin, which is used when any one comes to your recollection without external prompting; both which fall in with our previous conclusion. And we get for the main sentence the satisfactory meaning: "I give thanks to God that I have received (or, because I have received) a most pleasant reminder (from some letter or visitor to which he does not further allude) of your unfeigned faith," etc, The main sentence clearly is: "I thank God... having been reminded of the unfeigned faith that is in thee." The intermediate words are, in Paul"s manner, parenthetical and explanatory. Being about to say that it was at some special remembrance of Timothy"s faith that he gave thanks, the thought arose in his mind that there was a continual remembrance of him day and night in his prayers; that he was ever thinking of him, longing to see him, and to have the tears shed at their parting turned into joy at their meeting again. And so he interposes this thought, and prefaces it with wJv not surely, "how," as in the R.V, but in the sense of kaqwv, "as," "just as." And so the whole passage comes out: "Just as I have an unceasing remembrance of you in my prayers, day and night, longing to see you, that the tears which I remember you shed at our parting may be turned into joy, so do I give special thanks to God on the remembrance of your faith.

Vers. 3-5.

Thankful declaration of love and remembrance of Timothy"s faith.

I THE APOSTLE"S AFFECTIONATE INTEREST IN HIS YOUNG DISCIPLE. "I give thanks to God, whom I serve from my forefathers in a pure conscience, as unceasing is the remembrance I have of thee in my prayers night and day; greatly desiring to see thee, being mindful of thy tears, that I may be filled with joy.

1. The apostle begins all Epistles with the language of thanksgiving. God is the Object of thanksgiving, both as God of nature and as God of grace, and there is no blessing we have received that ought not to be thankfully acknowledged.

2. It is allowable for a good man to take pleasure in the thought of aconsistently conscientious career. His service of God was according to the principles and feelings he inherited from his ancestors "in a pure conscience". (Act_23:1 Act_24:14)

3. Ministers ought to be much engaged in prayer for one another so as to strengthen each others hands.

4. The thought of approaching death makes us long to see the friends whohave been most endeared to us in life.

(1) The apostle remembered Timothy"s sorrow at their last parting.

(2) Though he had commanded him before to stay at Ephesus, he now desired to see him, because he was alone in prison, with Luke as his only companion.

(3) The sight of Timothy in Rome would fill him with joy beyond that imparted by all the other friends and companions of his apostolic life.

II THE APOSTLE"S THANKSGIVING FOR TIMOTHY"S FAITH. "Being put in remembrance of the unfeigned faith that is in thee, which dwelt first in thy grandmother Lois, and thy mother Eunice; and I am persuaded that also in thee.

1. The quality of this faith. "Unfeigned." Timothy was "an Israelite indeed," who believed with the heart unto righteousness, his faith working by love to God and man, and accompanied by good works.

2. its permanent character. "It dwelt in him." Faith is an abiding grace; Christ, who is its Author, is also its Finisher; and salvation is inseparably connected with it.

3. The subjects of this faith. "First in thy grandmother Lois, and in thy mother Eunice.

(1) Lois was his grandmother by the mother"s side, for his father was a Greek; and Eunice, his mother, was probably converted at Lystra, at no great distance from Tarsus, the native city of the apostle. (Act_16:1 Act_14:6)

(a) It is pleasant to see faith transmitted through three generations. It is sin, and not grace, that is easily transmitted by blood. But when we are "born, not of blood, but of God," we have reason to be thankful, like the apostle, for such a display of rich family mercy.

(b) We see here the advantages of a pious education, for it was from the persons named he obtained in his youth that knowledge of the Scriptures which made him wise unto salvation. (2Ti_3:15)

(c) How often Christian mothers have given remarkable sons to the ministry of God"s Church! (Augustine and Monica.)

(2) Timothy was himself a subject of this faith. He did not break off the happy continuity of grace in his family, but worthily perpetuated the best type of ancestral piety. T.C.

The inner self.

pure conscience." There is no music in the world comparable to this. It is "the voice of melody," and it enabled Paul and Silas to sing in prison. The conscience, "that sole monarchy in man," was supreme in his nature under the Lordship of Christ.

I IT WAS A CLEANSED CONSCIENCE, AND SO PURE. St. Paul is never weary of preaching the great doctrine of the atonement that we are redeemed and renewed through the precious blood of Christ; and he rejoices to know that the blood of Jesus Christ, God"s Son, cleanseth from all sin.

II IT WAS AN OBEYED CONSCIENCE, AND SO PURE. We have to consider that the conscience may speak truly and authoritatively, and be enlightened by the truth, and yet we may not obey the truth; for duty may be recognized as duty, and yet not discharged as such. Conscience may not be pure as regards the question of accountability.

III IT WAS FILLED WITH THE SPIRIT, AND SO PURE. "The Holy Ghost which dwelleth in us" is an expression of St. Paul"s; and only so far as we have the "indwelling of the Spirit" in thought, imagination, conscience, and desire, can we be said to be pure within. W.M.S.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Whom I serve from my forefathers - That is, whom both I and my ancestors served, with a pure conscience - He always worshipped God according to his conscience, both before and after his conversion One who stands on the verge of life is much refreshed by the remembrance of his predecessors, to whom he is going.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Vers. 3-5. I give thanks to God, whom I serve from my forefathers in a pure conscience. The form of expression at the commencement, χάριν ἔχω occurs only once again in St. Paul’s acknowledged epistles—1Ti 1:12; elsewhere it is ἐχαριστῶ (see there). In mentioning God as entitled, on a certain account, to receive and actually receiving thanks from him, the apostle couples a statement as to his own present and past relation to Him: the God he now served was also the God of his forefathers, and the service was done in a pure conscience toward Him, as theirs also had been. By forefathers (προγόνων) maybe understood either the nearer or more remote ancestry, but most naturally the former; as also at 1Ti 5:4, where the same word is used of grand-parents, the parentage just a step further off than the immediately preceding—Scottice, forbears. The apostle’s service or worship (λατρεύω) formally, indeed, differed from that of his forefathers, inasmuch as it was all offered in the name of the Lord Jesus Christ; but then, holding this Jesus to be the Messiah promised to the fathers, and ever looked for by them, there was both the same God, and essentially the same worship, with him and with them. The one faith which he and they alike professed was only more developed now, and the worship adapted to the fresh stage that had been reached; and he would have Timothy to bear this perpetually in mind, not only because he also stood in the same relation to a pious Jewish ancestry (presently to be noticed, 2Ti 1:5-6), but also because the apostle’s approaching condemnation and death as the abettor of a new religion was sure to expose Timothy to opposition and danger on the same ground. It was meet, therefore, that he should know well here the foundations of his faith, and hold firmly by them. Substantially, the same assertions respecting his worship, and the manner in which he discharged it, were made by St. Paul in Act 23:1, Act 24:14-16. And that what he says here is no way inconsistent with the admissions he makes respecting his native depravity, see at Tit 3:4.

But for what precisely does the apostle give thanks to God? That it is mainly for what he believed to be in Timothy,—the unfeigned faith which he had, in some sense, as a heritage from his ancestors, but which he personally and stedfastly continued to hold,—there can be no reasonable doubt. But this is not formally introduced till 2Ti 1:5, and there is an involved construction of two or three clauses going before, commencing with the particle ὡς, which presents some difficulty, and has been variously explicated by commentators. Some, as Chrysostom, Luther, Authorized Version, take ὡς in the sense of that (which it never properly means), and so make the apostle’s remembrance of Timothy in his prayers the direct object of his thanksgivings,—this being only supplemented afterwards by a reference to Timothy’s sincere faith. That, however, appears unnatural; and so also are the renderings of ὡς by when, as often as (Calvin, Conybeare, “whenever I remember thee”), because, quod, quoniam (Common Vulg., Chrys., Leo), or even by as, which is adopted by Winer, De Wette, Huther, Ellicott. For though, by this latter method, as indeed also by the others, we get the substantial import of the passage, yet not in the precise form in which it seems to have been presented by the apostle: he would be made to tell Timothy, that since he did constantly in fact remember him in his prayers, he could, while he did so, bring into consideration his unfeigned faith. It seems best, most in accordance with the order and connection of the several clauses, to take ὡς in the ordinary sense of how, quam (which is the rendering also of the Vulg. in the Codex Amiat.: quam sine intermissione habeam tui memoriam), and thereby bring the prayerful remembrance of Timothy into a somewhat closer relation to the thanksgivings than if it were merely parenthetical. Thus: I give thanks to God . . . how unceasing remembrance I have of thee in my prayers night and day, longing to see thee, mindful of thy tears, that I may be filled with joy, recollecting the unfeigned faith [that is] in thee, which dwelt first, etc. Reading the passage thus, in what seems the most natural and simple manner, the apostle must be regarded as including the perpetual mention of Timothy in prayer as a ground of thanksgiving; but then it is not so properly the mention or remembrance itself, as the way in which he found himself able to do it, that he is thankful for: it was that he had, and still continued to have, such an image upon his mind of Timothy’s affection to himself and his faith in God, that he could unceasingly bring him into remembrance before God for an interest in the divine favour and blessing, being assured that in so doing he might look for acceptance with Heaven. There is nothing strange in such a line of thought; but it obviously proceeds upon the conviction of Timothy’s spiritual state and character being such as to awaken only grateful feelings and recollections; and it does seem strange that any one should think of discovering, in so friendly and glowing a representation, indications of spiritual declension on the part of the much-loved evangelist. This is what Alford does, but on the slenderest possible grounds.

The epithet of unceasing, which the apostle couples with his mention of Timothy in his prayers, must, as its prominent position indicates (ὡς ἀδιάλειπτον ἔχω τὴν μνείαν), be emphasized: it was an unceasing reminiscence in ever recurring acts of devotion, because the tender and agreeable impressions on his mind respecting Timothy pressed him continually into the foreground of his thoughts and desires, when drawing near to God. Something of this the apostle ascribes to the working of natural affection—longing to see thee, ἐπιποθῶν, “participle dependent on ἔχω μνείαν, expressing the feeling that existed previously to, or contemporaneous with, that action, and connected with the final cause, ἵνα πληρωθῶ” (Ellicott)—the full experience of joy. The apostle’s longing, he goes on to state, was much increased by the remembrance of Timothy’s tears—the tears, doubtless, which he shed at parting with his beloved father in Christ, and shed afresh, we can well suppose, as the perils deepened around the apostle’s condition. He could not, therefore, but wish to have this dear companion again at his side, in order that their common sadness might be turned into joy; nor can we doubt that the ordering of events, so as to accomplish this natural desire, was one of the things which he sought from God, when making such frequent mention of the object of his affectionate regard. But such considerations and desires, however proper in themselves, and suitable for expression in prayer to God, would have failed in their end, nor would they have found any record here, unless they had been associated with another—from the first the more essential element in the apostle’s estimate of Timothy’s condition as a subject of thanksgiving and prayer—namely, the recognition he could make of his unfeigned faith. The expression is a little peculiar, ὑπόμνησιν λαβὼν, literally, taking reminiscence, or simply recollecting; as λήθην λαβὼν, in 2Pe 1:9, is unquestionably forgetting, and ἀρχὴν λαβ. Λαλεῖσθαι, took beginning = began to be spoken. This recollecting of Timothy’s faith is not to be connected with the apostle’s longing to see him, but is to be referred back to his thanksgivings and constant remembrance of Timothy in prayer; such recollection gave him confidence in naming Timothy to God, and filled him with gratitude. And in designating the faith unfeigned, he clearly ascribes to it the most essential attribute of goodness; it was a genuine principle, the opposite of a hypocritical or wavering profession. That the possession of this faith was also an abiding characteristic of Timothy—a thing of the present as well as of the past—is plainly implied in the unceasing mention made of him by the apostle to God as a man of faith.

The faith in question is further characterized as that which also (ἥτις, quae et, Vulg., that sort of faith which) dwelt first in thy grandmother Lois; meaning, not first absolutely in this ancestral line, but first in that portion of it with which the apostle and Timothy had personal acquaintance —the first so far as they could take cognizance of it;—and thy mother Eunice; and not only so, but I am persuaded (πέπεισμαι, have been and still am persuaded) that in thee also (viz. ἐνοικεῖ, dwells). That there is a want of entire confidence expressed here, as Alford, after some earlier commentators, thinks, has no proper foundation. Paul simply expresses his persuasion that Timothy had the same unfeigned faith which belonged to his godly parentage on the female side; and we have no more reason to imagine that this connection with the past implies suspicion in regard to Timothy’s stedfastness, than the apostle’s declaration a little before respecting himself, that he served God from, or after the example and spirit of, his forefathers, bespoke some failing in his own piety.

Patrick Fairbairn — An Exposition of Ezekiel (1851), Jonah (1849), and The Pastoral Epistles (1874) — public domain. Text from a community e-Sword module.

Paul Reminds Timothy of His Early Training and Its Obligations.

v. 3. I thank God, whom I serve from my forefathers with pure conscience, that without ceasing I have remembrance of thee in my prayers night and day;

v. 4. greatly desiring to see thee, being mindful of thy tears, that I may be filled with joy;

v. 5. when I call to remembrance the unfeigned faith that is in thee, which dwelt first in thy grandmother Lois and thy mother Eunice, and I am persuaded that in thee also.

v. 6. Wherefore I put thee in remembrance that thou stir up the gift of God which is in thee by the putting on of my hands.

v. 7. For God hath not given us the spirit of fear, but of power and of love and of a sound mind.

Without further introduction the apostle broaches the matter that is filling his mind. His heart is full to overflowing, and the thoughts gush forth in the eager effort to find expression: Thanks I render to God, whom I serve from my forefathers with a pure conscience (as I constantly make mention of thee in my prayers night and day, eagerly wishing to see thee, remembering thy tears, in order that I be filled with joy). This is a true Pauline beginning of a letter, for he always finds reason for thankfulness toward God, no matter how discouraging the circumstances with which he may be battling. In spite of the fact that he had long years of arduous toil behind him and was looking forward to a probable early execution, yet it is the feeling of gratitude toward God which finds expression in his case. With regard to Timothy his hopes and prayers had been more than fulfilled, he being more than satisfied with the result of his labors. But since it was his intention to remind his pupil of the obligations of his early training, he characterizes the God to whom his prayers are arising as the Lord whom he was serving from his forefathers with a pure conscience. This expression does not oppose the statement of 1Ti 1:13. as many commentators think. The situation rather is this: With the exception of the actual revelation of the Messiah in the flesh and the fact that we are now living in the time of fulfillment, while the patriarchs and their followers lived in the period of type and prophecy, the faith and hope of the believers of the Old Testament is identical with that of the Christians in the New Testament. In this faith and hope Paul had been instructed from his youth, as his forefathers had been before him. It was a terrible thing, of course, that he had been a persecutor and a blasphemer of Christ and the Christian religion. But, as he himself says, this attitude had been due to ignorance; his early faith in the Messiah that was to come, and that of his later years in the Messiah that had come, were the same in substance. And so his worship of God had been performed with a pure conscience, foolish as it was in view of the fact that the Messiah had already appeared; Paul offers this as an explanation, not as an excuse.

In the form of a parenthetical remark the apostle now sets forth his relation to Timothy, stating that he had his beloved pupil in remembrance continually in the prayers that were rising to God night and day. He remembered all the congregations with whom he had been connected in his apostolic capacity, but, incidentally, his cordial relation to Timothy caused him to make mention of him with particular fervor. His heart was filled with longing to see his young friend, especially since he could not get rid of the memory of the tears which Timothy had shed at their last meeting; See Act 20:37. The field on which Timothy was working had proved almost too much for his inexperience, in consequence of which he had been bothered with faint-heartedness. As Paul, therefore, thought of this scene and of the fact that he had not been able to see Timothy since, his longing to see him and thus to be filled with joy was again aroused and increased.

After these parenthetical remarks the apostle now mentions the reason for his prayers of thankfulness: For I call to remembrance the unfeigned faith which dwelt first in thy grandmother Lois and thy mother Eunice; I am persuaded, however, that also in thee. Paul had probably been reminded with great force of all these facts by a letter or by a messenger from Timothy. The impression which he had had concerning his pupil had thereby been deepened. And therefore he turns to the Lord with a grateful heart, thanking Him for preserving the faith of Timothy to the present time. It was an unfeigned faith, a faith unmixed with hypocrisy, a faith resting upon the knowledge and consisting in the acceptance of the salvation in and through Christ. Timothy had been exceptionally fortunate in having received proper instruction in the doctrine of truth. His grandmother Lois and his mother Eunice, both of whom apparently belonged to the true Israelites that waited for the revelation of the Messiah, had also both embraced Christianity. But the same Christian faith which lived in them dwelt also in the heart of the grandson and son. Of that Paul was convinced, for that he had the strangest testimony.

These extraordinary advantages which he had enjoyed, however, also imposed obligations upon Timothy: For which reason I remind thee to rekindle God’s gift of grace, which is in thee by the laying on of my hands. Timothy had from his early childhood received instruction in the Scriptures of the Old Testament. His conversion, therefore, had consisted in his turning from the expectation of a Messiah that was still to come to the trust in Him who had been manifested Since, then, he had received the grace of God in so rich a measure, since he had also been given the ability to teach and the willingness to teach as special evidences of God’s mercy, therefore the apostle found it incumbent upon himself to remind him of the obligations attending this gift, as it had been transmitted to him through the laying on of Paul’s hands at the time of his ordination. In a peculiar way, in an extraordinary measure, Timothy had at that time been given the special ability for the administration of the pastoral office in all its branches. Timothy was to rekindle the gift of grace imparted to him. The fire of faith, of love, of confidence, of courage to open his mouth in joyful proclamation of the counsel of God was still in him, but he was in danger of neglecting it; hence the admonition to rekindle it, lest the work of the Lord suffer in consequence.

In support of his admonition Paul adds: For not has God given us the spirit of timidity, but of power and of love and of sane-mindedness. The spirit that lives in the Christians and should give energy especially to the pastors is not one of timidity, of lack of courage, of faintheartedness. That is the spirit which produces hirelings, men that cater to the itching ears of their hearers; it is the spirit that finally leads to hypocrisy and denial of the faith. The true Spirit that should actuate all believers and especially the ministers of the Word is the Spirit of strength and power, of an energy rooted in the omnipotence of God, that knows no fear; the Spirit of love which enables a person not only to offer work freely, but also to make sacrifices for the cause of the Lord; the Spirit of sane-mindedness, that enables the Christian pastor to use sound common sense under all circumstances, to employ that tact and diplomacy which chooses the best methods in all situations and thus gains friends for the Gospel. This is a gift of grace, through the Spirit, and should therefore be found in all men that are engaged in the glorious ministry of saving souls, as well as in all believers that recognize their duty of placing their strength and abilities in the service of the Lord.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

But how could Paul, before conversion, be said to serve the God of his forefathers with a pure conscience, when he was a persecutor, and the chief of sinners?

Ans. The meaning is, That he worshipped the same God, and the only true God, which his forefathers worshipped, Abraham, Isaac, and Jacob; and that he worshipped him in sincerity, according to his conscience, and the measures of light then received.

Learn hence, That the church before Christ had the same faith, the same object of faith, and worshipped God, the same God, under the law, with us under the gospel: I thank God, whom I serve from my forefathers.

Behold here the ministers duty in a more especial manner, to be much in prayer one for another; they stand greatly in need of this mutual help to strengthen each other’s hands, and encourage one another’s hearts in the ways of God: They should therefore, without ceasing, remember one another at the throne of grace.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

3. “I give thanks to God, whom I serve from my ancestors in a clean conscience.” This is clear profession of a clean heart, as the conscience is the constituency of the heart, the specific for the generic.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

3–5. Whom I serve from my forefathers. Like Timothy (verse 5), he had been taught by his parents to fear and serve the Lord. Even before he became a Christian, he verily thought he served God. See Acts 23:1; 24:14, and Rom. 11:23, 24, 28.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

whom I serve from my forefathers

"whom I serve as my ancestors did"

with a clean conscience

Paul speaks of his conscience as if it could be physically clean. This means that a person does not feel guilty because he has always tried to do what was right. AT: "knowing I have tried my hardest to do what is right" (See: Metaphor)

as I constantly remember you

"when I remember you continually" or "while I remember you all the time"

night and day

Here "night and day" are used together to mean "always." AT: "Always" or "Constantly" (See: Merism)

I long to see you

"I want very much to see you"

I may be filled with joy

Paul speaks of himself as if he were a container that someone could fill. This can be stated in active form. AT: "I may be full of joy" or "I may have complete joy" (See: Metaphor and Active or Passive)

I remember your tears

Here "tears" represents crying. AT: "I remember how you cried for me" (See: Metonymy)

I have been reminded of your

This can be stated in active form. AT: "I also remember your" or "I also recall your" (See: Active or Passive)

your genuine faith

"your faith that is real" or "your faith that is sincere"

faith, which lived first in your grandmother Lois and your mother Eunice, and I am convinced that it lives in you also

Paul is speaking of their faith as if it were something that was alive and lived in them. Paul means they have the same sort of faith. This can be stated as a new sentence. AT: "faith. Lois, your grandmother, and Eunice, your mother, first had genuine faith, and I am confident that you have genuine faith as well" (See: Metaphor)

Lois ... Eunice

These are names of women. (See: How to Translate Names)

translationWords

God

servant

ancestor

conscience

pray

joy

faith

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

3–5. EXPRESSION OF THANKSGIVING FOR TIMOTHY’S FAITH

3. θεῷ. D2*E* and some other authorities add μου, plainly from a reminiscence of Rom 1:8.

3. χάριν ἔχω. see on 1Ti 1:12.

The construction is not quite clear, but it seems best to take ὑπόμνησιν λαβών of 2Ti 1:5 as giving the cause of the Apostle’s thankfulness, the intermediate phrases beginning ὡς ἀδιάλειπτον expressing the circumstances under which it is displayed. The parallel phrases in Rom 1:9; Eph 1:16; 1Th 1:2; Phm 1:4 confirm this view.

ἀπὸ προγόνων, from my forefathers, perhaps said here with a hint at the difference in Timothy’s case, whose paternal ancestors were heathen (cp. 2Ti 1:5). The thought, however, of his religious ancestry is referred to elsewhere by St Paul; cp. Act 24:14, κατὰ τὴν ὁδὸν ἣν λέγουσιν αἵρεσιν οὕτως λατρεύω τῷ πατρῴῳ θεῷ, and Act 22:3.

ἐν καθαρᾷ συνειδήσει. Cp. Act 23:1, ἐγὼ πάσῃ συνειδήσει ἀγαθῇ πεπολίτευμαι τῷ θεῷ, and note on 1Ti 1:5.

ὡς ἀδιάλειπτον κ.τ.λ., as unceasing is the remembrance which I make of you in my prayers. The nearest parallel is Rom 1:10, ὡς ἀδιαλείπτως μνείαν ὑμῶν ποιοῦμαι πάντοτε ἐπὶ τῶν προσευχῶν μου, but the expression (see above) is a favourite one with St Paul (cp. 1Th 1:2; 1Th 3:6). It has, indeed, been pointed out[512] that some such phrase was frequently used in Greek letters of the Hellenistic period; e.g. in a letter dated 172 B.C. (Pap. Lond. XLII.) we find καὶ οἱ ἑν οἴκῳ πάντες σου διαπαντὸς μνεὶαν ποιούμενοι. St Paul adopted the customary phraseology of intimate correspondence and charged it with a deep Christian meaning.

[512] See Deissmann, Bibelstudien, p. 210.

νυκτὸς καὶ ἡμέρας. This probably goes with ἐπιποθῶν (as R.V.) rather than with what precedes (as A.V.). Cp. however 1Ti 5:5 and see the note there.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

3-5.] Thankful declaration of love and anxiety to see him. I give thanks (reff.) to God whom I serve from my ancestors (i.e. as Bengel, “majores, innuit, non Abrahamum &c., quos patres, nunquam προγόνους appellat: sed progenitores proximos.” The reason for the profession may perhaps be found in the following mention of the faith of the mother and grandmother of Timotheus, which was already in the Apostle’s mind. We may observe that he does not, as De W. charges him, place on the same ground the Jewish and Christian service of God: but simply asserts what he had before asserted, Act 23:1, Act 24:14,—that his own service of God had been at all times conscientious and single-hearted, and that he had received it as such from his forefathers) in pure conscience, how (not ‘that,’ as Chrys. (εὐχαριστῶ τῷ θεῷ ὅτι μέμνημαί σου, φησίν, οὕτω σε φιλῶ), Luth., E. V., al.,—nor ‘when,’ as Calv. (‘quoties tui recordor in precibus meis, id enim facio continenter, simul etiam de te gratias ago’],—nor ‘since,’ ‘seeing that,’ as Heyd., Flatt, al.,—nor ‘as,’ as De W., Huther, Ellic., al.: but as in the parallel, Rom 1:9, the construction is a mixed one between μάρτυς μου ἐστὶν ὁ θεός, ὡς ἀδιάλ. ἔχω, and εὐχαριστῶ ἀδιάλειπτον ἔχων: and hence the meaning ‘how’ must be retained, and with it the involution of construction, which is characteristic of one with whom expressions like these had now become fixed in diction, and liable to be combined without regard to strict logical accuracy) unceasing I make my mention (not ‘mention’ only, on account of the article, which specifies the μνεία as a thing constantly happening) concerning thee (so Herod. i. 36, παιδὸς μὲν περὶ τοῦ ἐμοῦ μὴ μνήσθητε ἔτι:—Xen. Cyr. i. 6. 12, οὐδʼ ὁτιοῦν περὶ τούτου ἑπεμνήσθη:—Plato, Laches, p. 181 a, ὅδʼ ἐστὶ Σωκράτης, περὶ οὗ ἑκάστοτε μέμνησθε: and Heb 11:22) in my prayers, night and day (see Luk 2:37 note: belongs to ἀδιάλειπτ. ἔχω κ.τ.λ., not to δεήσεσιν, much less, as Mack, al., to the following, for which 1Th 2:9, 1Th 3:10 are no precedents, as here such an arrangement would deprive the participle ἐπιποθῶν of its place of emphasis); longing (ἐπί, as the prep. in composition so often, seems to mark not intensification, but direction: see Ellic.’s note) to see thee, remembering thy tears (shed at our parting), that I may be filled with joy (the expressions in this verse are assurances of the most fervent personal love, strengthened by the proof of such love having been reciprocal. From these he gently and most skilfully passes to a tone of fatherly exhortation and reproof): having remembrance (the aor. participle may be taken either (1) as de pendent on ἵνα, and the condition of πληρωθῶ,—or, which is more probable, (2) as in apposition with ἐπιποθῶν and μεμνημένος) of the unfeigned faith (which was) (Ellic. objects to ‘was,’ and would render ‘is;’sec note above on ver. 2. But I do not see how St. Paul could be said ὑπόμνησιν λαβεῖν of a thing then present. Surely the remembrance is of the time when they parted, and the faith then existing. But the sentence does not require any temporal filling up—‘the unfeigned faith in thee’ is quite enough, and is necessarily thrown into the past by the ὑπόμνησιν λαβών. See more below) in thee (there is perhaps a slight reproach in this ὑπόμνησιν and τῆς ἐν σοί, as if it were a thing once certain as fact, and as matter of memory, but now only, as below, resting on a πέπεισμαι ὅτι: and in presence of such a possible inference, and of ὑπόμνησιν, I have ventured therefore to render τῆς ἐν σοί, ‘which was in thee,’ viz. at the time of τὰ δὰκρυα,—its present existence being only by and by introduced as a confident hope) such as dwelt first (before it dwelt in thee) in thy grandmother (μάμμην τὴν τοῦ πατρὸς ἢ μητρὸς μητέρα, οὐ λέγουσιν οἱ ἀρχαῖοι, ἀλλὰ τίτθην (l. τήθην). Phryn., p. 133, where see Lobeck’s note. It is thus used, as he shews, by Josephus, Plutarch, Appian, Herodian, &c., and Pollux says (iii. 17), ἡ δὲ πατρὸς ἢ μητρὸς μήτηρ τήθη καὶ μάμμη καὶ μάμμα. But he adduces all the stricter philologists as agreeing with Phrynichus) Lois (not elsewhere mentioned), and thy mother Eunice (Τιμόθεος, υἱὸς γυναικὸς Ἰουδαίας πιστῆς, πατρὸς δὲ Ἕλληνος, Act 16:1: see also ch. 3:15. Both these were probably converts on Paul’s former visit to Lystra, Act 14:6 ff.), but (the δέ gives the meaning ‘notwithstanding appearances.’ It is entirely missed by Ellic., and not fairly rendered in the E. V., ‘and;’see note below) I am persuaded that (supply ἐνοικεῖ, not ἐνοικήσει, as Grot., al.) also in thee (there is undoubtedly a want of entire confidence here expressed; and such a feeling will account for the mention of the faith of his mother and grandmother, to which if he wavered, he was proving untrue. This has been felt by several of the ancient Commentators; e.g. Thdrt.,—τῇ μετʼ εὐφημίας μνήμῃ τῶν προγόνων ὁ θεῖς ἀπόστολος κρατύνει τὴν πίστιν ἐν τῷ μαθητῇ. οὐδὲν γὰρ οὕτως ὀνίνησιν ὡς οἰκεῖον παράδειγμα. καὶ ἐπειδὴ συμβαίνει τινὰς ἐξ εὐσεβῶν γενομένους μὴ ζηλῶσαι τὴν τῶν προγόνων εὐσέβειαν, ἀναγκαίως ἐπήγαγε “Πέπεισμαι δὲ ὅτι καὶ ἐν σοί.” εἶτα τοῦτο αὐτὸ τῆς παραινέσεως ὑποβάθραν ποιεῖται).

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.