* συνειδήσει, ds ! ἀδιάλειπτον ™ ἔχω τὴν περὶ σοῦ
153
, S J Ἢ μνείαν ἐν tats! Rom. ix. 2,
not LXX.
δεήσεσίν μου νυκτὸς καὶ ἡμέρας, 4. ° ἐπιποθῶν "σε ° ἰδεῖν, " μεμνη- πὶ τ Thess.
iii. 6.
μένος σου τῶν δακρύων, ἵνα χαρᾶς “ πληρωθῶ, 5. "ὑπόμνησιν λαβὼν ] n Rom. i. ο
1 Thess. i. 2, iii. 6, Philem. 4.
only in Pastorals.
ο Rom. i. 11, Phil. ii. 26, 1 Thess. iii. 6. Ρ (3), Luke (6), Johm (3), Acts (2), Heb. (4, of which 3 are O.T.), 2 Pet. (1), Jude (1), Rev. (1). τ Ps, Ixx. (Ixxi.) 6, Wisd. xvi. 11, 2 Macc. vi. 17, 2 Pet. i. 13, iii. r only.
Eph. i. 16, Phil. i. 3, 1 Cor. xi. 2, Matt. q Here
1 λαμβάνων ΝΕΡΚΙ..
€pistle is usually prefaced by St. Paul with εὐχαριστῶ (Rom. i. 8, 1 Cor. i. 4, Phil. i. 3, Philem. 4; εὐχαριστοῦμεν Col. i. 3, 1 Thess. i. 2; οὐ παύομαι εὖὐχαρισ τῶν, Eph. i. 16; εὐχαριστεῖν ὀφείλομεν, 2 Thess. i. 3). A comparison of these passages makes it evident that χάριν ἔχω is to be connected with ὑπόμνησιν λαβὼν, κ.τ.λ.; ὡς ἀδιάλειπ- "τον--πληρωθῶ being 4 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. 1 Cor. i. 4; 1 Thess. i. 2; 2 Thess. i. 3); and the ex- pression of thankfulness is called forth whenever St. Paul calls him to mind, un- ceasingly in fact. The use of χάριν ἔχω init Tim. i. 12 is not a parallel case to this. The phrase is quoted from the papyri by Dean Armitage Robinson, E phe- stans, p. 283.
ᾧ λατρεύω ἀπὸ προγόνων κ.τ.λ.: Two thoughts are in St. Paul’s mind: (a) the inheritance of his religious con- sciousness from his forefathers, and (0) 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 ser- vice. 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 Acts xxii. 3, xxiv. 14; Rom. Age Cor. xi. 2. Phils ΠΠ, τε],
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’? (Acts xxvi. 6; see also xxiii. 6, xxiv. 14).
ἐν καθαρᾷ συνειδήσει: Compare the claim he makes, Acts xxiii. 1, xxiv. 16; τ ον Ίνα. ΣΟΥ: is 12: 1 Dhess:, i: 10; and for the language here see note ont Tim. i. 5. ὡς is best rendered as
(Winer-Moulton, Gram. p. 561, where Matt. vi. 12, Gal. vi. 1ο 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. i. 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 Armi- tage Robinson, Ephesians, pp. 37 sq., 275 544. €Sp. p. 279, 54. on the formula μνείαν ποιεῖσθαι, from which this passage is a remarkable variation.
νυκτὸς Kal ἡμέρας is connected by the R.V. with ἐπιποθῶν. In τ Thess. ii. 9, ili, 10, the phrase unquestionably is con- nected with what follows. On the other hand, ini Tim. ν. 5 it comes at the end of aclause; andin this place the A.V. connects it with rats δεήσεσίν pov. This is certainly right, on the analogy of 1 Thess. iii. 10, where see Milligan’s note. Alf. and Ell. connect it with ἀδιάλειπτον ἔχω. peers σε ἰδεῖν : a Pauline expres- sion. See reff. ἰδεῖν is not expressed in 2 (Cor. ix. 14, Phil. 1. 8, 11. 26.