Lange Commentary - 2 Timothy 1:3 - 1:5

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Lange Commentary - 2 Timothy 1:3 - 1:5


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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 = ἐí ] pure conscience, that without ceasing I have remembrance of thee [how that unceasingly I have remembrance respecting thee] in my prayers night and day; 4Greatly desiring to see thee, being mindful of thy tears, that I may be filled with joy; [,] 5When I call 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, ÷Üñéí ἔ÷ù ; instead of the more usual åὐ÷áñéóôῶ . A genuine Pauline beginning (comp., e.g., the Epistles to the Thessalonians), but doubly striking in these relations. The additional ìïõ 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, ἀðὸ ðñïãüíùí ; not Abraham, or others, who, as a rule, are named ðáôÝñåò by Paul (Rom_9:5), but progenitores proximi, so that ìïõ 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.—̔ Ùò 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 ἀäéÜëåéðôïí , 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 unnecessary to connect íõêôὸò êáὶ ἡìÝñáò with the following ἐðéðïèῶí , 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.” Y ðüìíçóéí 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: “ ἀíÜìíçóéò , ὅôáé ôéò , ἔëèῃ åἰò ìíÞìçí ôῶí ðáñåëèüíôùí , ὑðüìíçóéò äÝ , ὅôáí ὑö ̓ ἑôÝñïõ åἰò ôïῦôï ðñïá÷èῆ .—The unfeigned faith, ἀíõðüêñéôïò ; 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, ðñῶôïí ; 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 ( ðÝðåéóìáé —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 Ááῒò .— Åὐíßêç =Victoria. Although the ìÜììç 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 ἀðὸ ðñïãüíùí , 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:

2Ti_1:3.—[Lachmann connects íõêôὸò ê . ἡìÝñáò with the words that follow. Tischendorf with the Recepta and the majority, with the preceding.—E. H.]

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

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