聖書注解書

Verse 1. - Christ Jesus for Jesus Christ, A.V. and T.R.; the life for life, A.V. The life is a little clearer than life, as showing that "life" (not "promise") is the antecedent to "which." According to the promise denotes the subject matter with which, as an apostle, he had to deal, viz. the promise of eternal life in Christ Jesus, and the end for which he was called, viz. to preach that promise (comp. Titus 1:2).

Verse 2. - Beloved child for dearly beloved son, A.V.; peace for and peace, A.V. My beloved child. In 1 Timothy 1:2 (as in Titus 1:4) it is "my true child," or "my own son," A.V. The idea broached by some commentators, that this variation in expression marks some change in St. Paul's confidence in Timothy, seems utterly unfounded. The exhortations to boldness and courage which follow were the natural results of the danger in which St. Paul's own life was, and the depression of spirits caused by the desertion of many friends (2 Timothy 4:10-16). St. Paul, too, knew that the time was close at hand when Timothy, still young, would no longer have him to lean upon and look up to, and therefore would prepare him for it; and possibly he may have seen some symptoms of weakness in Timothy's character, which made him anxious, as appears, indeed, in the course of this Epistle. Grace, etc. (so 1 Timothy 1:2; Titus 1:4, A.V.; 2 John 3). Jude has "mercy, peace, and love." The salutation in Ephesians 1:2 is "grace and peace," as also in Romans 1:7; 1 Corinthians 1:3, and elsewhere in St. Paul's Epistles, and in Revelation 1:4.

Verse 3. - 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. Acts 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 Ephesians 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, 1 Thessalonians 1:2). Assuming, then, that this was the subject of his thanksgiving, we notice especially the reading of the R.T., λαβών, "having received," and the note of Bengel that ὑπόμνησιν λαμβάνειν means to be reminded of any one by another, as distinguished from ἀνάμνησιν, 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 ὡς - not surely, "how," as in the R.V., but in the sense of καθώς, "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."

Verse 4. - Longing for greatly desiring, A.V.; remembering for being mindful of, A.V.

Verse 5. - Having been reminded of for when I call to remembrance, A.V.; in thee for that in thee, A.V. Unfeigned (ἀνυποκρίτου); as 1 Timothy 1:5 (see also Romans 12:9; 2 Corinthians 6:6; 1 Peter 1:22; James 3:17). Having been reminded, etc. (see preceding note). Thy grandmother Lois. Μάμμη properly corresponds exactly to our word "mamma." In 4 Macc. 16:9, Οὐ μάμμη κληθεῖσα μακαρισθήσομαι, "I shall never be called a happy grandmother," and here (the only place where it is found in the New Testament) it has the sense of "grandmother." It is hardly a real word, and has no place in Stephens' 'Thes.,' except incidentally by comparison with πάππα. It has, however, a classical usage. The proper word for a "grandmother" is τήθη. Lois; a name not found elsewhere, possibly meaning "good," or "excellent," from the same root as λωί'τερος and λώι'στος. This and the following Eunice are examples of the frequent use of Greek or Latin names by Jews. Eunice, we know from Acts 16:1, was a Jewess and a Christian, as it would seem her mother Lois was before her.

Verse 6. - For the which cause for wherefore, A.V.; through the laying for by the putting, A.V. For which cause (δι η{ν αἰτίαν); so ver. 12 and Titus 1:13, but nowhere else in St. Paul's Epistles, though common elsewhere. The clause seems to depend upon the words immediately preceding, "I am persuaded in thee also; for which cause," etc. Stir up (ἀναζωπυρεῖν); here only in the New Testament, but found in the LXX. of Genesis 45:27 and I Macc. 13:7, in an intransitive sense, "to revive." In both passages it is contrasted with a previous state of despondency (Genesis 45:26) or fear (1 Macc. 13:2). We must, therefore, conclude that St. Paul knew Timothy to be cast down and depressed by his own imprisonment and imminent danger, and therefore exhorted him to revive . 'the spirit of power, and of love, and of a sound mind," which was given him at his ordination. The metaphor is taken from kindling slumbering ashes into a flame by the bellows, and the force of ἀνα is to show that the embers had gone down from a previous state of candescence or frame - "to rekindle, light up again." It is a favourite metaphor in classical Greek. The gift of God (τὸ χάρισμα τοῦ Θεοῦ); as 1 Timothy 4:14 (where see note). The laying on of my hands, together with those of the presbytery (1 Timothy 4:14; comp. Acts 13:2, 3). The laying on of hands was also the medium through which the Holy Ghost was given in Confirmation (Acts 8:17), and in healing (Mark 16:18; comp. Numbers 27:18, 23).

Verse 7. - Gave us not for hath not given us, A.V.; a spirit of fearfulness for the spirit of fear, A.V.; and for of, A.V.; discipline for of a sound mind, A.V. A spirit of fearfulness; or, cowardice, as the word δειλία exactly means in classical Greek, where it is very common, though it only occurs here in the New Testament. Δειλός also has a reproachful sense, both in classical Greek, and also in the LXX., and in the New Testament (see Matthew 8:26; Mark 4:40; Revelation 21:8). It seems certain, therefore, that St. Paul thought that Timothy's gentle spirit was in danger of being cowed by the adversaries of the gospel. The whole tenor of his exhortation, combined as it was with words of warm affection, is in harmony with this thought. Compare with the phrase, πνεῦμα δειλίας, the πνεῦμα δουλείας εἰς φόβον of Romans 8:15. Of power and love. Power (δύναμις) is emphatically the attribute of the Holy Spirit (Luke 4:14; Acts 10:38; Romans 15:13; 1 Corinthians 2:4, etc.), and that which he specially imparts to the servants of Christ (Acts 1:8; Acts 6:8; Ephesians 3:16, etc.). Love is added, as showing that the servant of Christ always uses power in conjunction with love, and only as the means of executing what love requires. Discipline (σωφρονισμοῦ); only here in the New Testament; σωφρονίζειν is found in Titus 2:4, "to teach," A.V.; "to train," R.V. "Discipline" is not a very happy rendering, though it gives the meaning; "correction," or "sound instruction," is perhaps nearer. It would seem that Timothy had shown some signs of weakness, and had not boldly reproved and instructed in their duty certain offenders, as true love for souls required him to do. The phrase from Plutarch's 'Life of Cato,' quoted by Alford, exactly gives the force of σωφρονισμός: Ἐπὶ διορθώσαι καὶ σωφρονισμῷ τῶν ἄλλων, "For the amendment and correction of the rest."

Verse 8. - Be not ashamed therefore for be not thou therefore ashamed, A.V.; suffer hardship with the gospel for be thou partaker of the afflictions of the gospel, A.V. Be not ashamed, etc. The exhortation based upon the previous statement. The spirit of power and love must show itself in a brave, unflinching acceptance of all the hardships and afflictions incident to a faithful execution of his episcopal office (comp. Romans 1:16). Suffer hardship with the gospel. This, of course, is a possible rendering, but an unnatural one, and not at all in harmony with the context. The force of σὺν in συγκακοπάθησον (only found here in the New Testament and in the R.T. of 2 Timothy 2:3) is manifestly to associate Timothy with St. Paul in the afflictions of the gospel. "Be a fellow partaker with me of the afflictions," which is in obvious contrast with being ashamed of the testimony of the Lord and of the apostle his prisoner. The gospel (τῷ εὐαγγελιω); i.e. for the gospel, as Philippians 1:27, "striving for the faith of the gospel" (τῇ πίστει), and as Chrysostom explains it: Υπὲρ τοῦ εὐαγγελίου (Huther). According to the power of God; either "according to that spirit of power which God gave you at your ordination," or "according to the mighty power of God manifested in our salvation and in the resurrection of our Lord Jesus Christ." The latter seems to be what St. Paul had in his mind. Timothy ought to feel that this power was on his side.