I (continually) THANK GOD: Charin echo (1SPAI) to theo: (See Torrey's Topic for excellent cross references on the healthy spiritual discipline of "THANKSGIVING").

I thank God - Paul lived in a state of continual attitude. And so in a style that so characterizes this great apostle, once again he breaks into a chorus of thanksgiving. What is the context? Where is Paul as he gives thanks to God? Incarcerated like a criminal (for preaching the gospel) and most likely in a dark, damp, dungeon (see description of ancient prisons in following paragraph) and yet still enabled (by the Spirit and amazing grace) to manifest a heart attitude of gratitude, counting it all joy (cp Acts 5:41) and rejoicing that the Lord had given him the privilege of knowing and discipling his beloved Timothy.

Thank - This is actually 2 words in Greek, and could be literally rendered "having" (echo) "grace" (charis). The present tense pictures Paul's continual attitude of thankfulness. Gratitude should not be an occasional incident but a continuous attitude for a saved sinner, for we are are objects of God's grace and it is only fitting to let Him be the object of our gratitude.

Even in the darkest of circumstances Paul was able to find things to thank God for. He practiced what he preached to commanding the saints at Thessalonica

in everything give thanks (present imperative = make this your habitual practice) for this is God's will for you in Christ Jesus.  (1Th 5:18-note).

Are you in dark, dreary "prison like" circumstance today? Have you tried giving thanks to God for His grace, mercy and peace in Christ Jesus? Remember that "God's giving deserves our thanksgiving."

When an attitude of gratitude is absent from our heart, joy will not be far behind in departing. On the other hand, joy thrives in the soul offering thanksgiving.

Let us pause to think of what God has done, and then we will find that we always have cause to thank Him.

In thanking God, we fasten upon His favours to us; in praising and adoring God, we fasten upon His perfections in Himself. - Matthew Henry

Thanksgiving is good but thanks-living is better. - Matthew Henry

It is only with gratitude that life becomes rich. -Dietrich Bonhoeffer

It ought to be as habitual to us to thank as to ask. - C. H. Spurgeon

How worthy it is to remember former benefits when we come to beg for new. - Stephen Charnock

Prayer without thanksgiving is like a bird without wings. - William Hendriksen

Thankfulness is a flower which will never bloom well excepting upon a root of deep humility. - J. C. Ryle

We are the objects of God's grace; let Him be the object of our gratitude.

Harper's Bible Dictionary gives us some insight into what Paul's physical circumstances may have been like....

"Prison Conditions: Despite various efforts to promote reforms, conditions in ancient prisons were often harsh. Most prisoners wore chains; their feet might be shackled, their hands manacled or even attached to their neck by another chain, and their movements further restricted by a chain fastened to a post. The existence of laws prohibiting chains that were too short or too restrictive indicates that jailers sometimes employed such practices. The very word ‘chains’ became a synonym for imprisonment. Some prisoners were also kept in wooden stocks, devices to restrain the feet, hands, or even the neck of an individual (see Acts 16:24). Prisons often were very dark (see Isaiah 42:7); the inner area of the prison mentioned in Acts 16:24 was probably without windows. Although solitary confinement was known, prisoners generally were kept grouped together, accused and condemned, men and women alike. Overcrowding was not infrequent (Isaiah 24:22). Prisons often had poor air circulation, a lack of hygienic facilities, rats and vermin, and food of poor quality. Unscrupulous guards might at times use the withholding of food or even outright torture to extort money from prisoners or their relatives. Although various rulers, especially in Roman Imperial times, struggled to prevent such abuses, the quality of prison life largely remained the responsibility of local officials, and conditions undoubtedly varied considerably from place to place." (Achtemeier, P. J., Harper & Row, P., & Society of Biblical Literature. Harper's Bible dictionary.  San Francisco: Harper & Row)

And yet, despite such dismal, depressing conditions, Paul was filled with a spirit of thanksgiving to God! May his tribe increase!

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After one of the terrible battles of the Civil War, a dying Confederate soldier asked to see the chaplain. When the chaplain arrived, he supposed the young man would wish him to beseech God for his recovery; but it was very different. First the soldier asked him to cut off a lock of his hair for his mother, and then he asked him to kneel down and thank God. "What for?" asked the surprised chaplain. "For giving me such a mother. Thank God that I am a Christian. And thank God for giving me grace to die with. And thank God for the Home He has promised me over there." And so the chaplain knelt down by the dying man, and in his prayer he had not a single petition to offer, but only praise and gratitude.—Christian Herald

WHOM I (continually) SERVE: ho latreuo (1SPAI):

Serve  (3000) (latreuo from latris = one hired or latron = reward, wages) means to work for reward, for hire or for pay, to  be in servitude, render cultic service.  Latreuo was used literally for bodily service (e.g., workers on the land, or slaves), and figuratively for “to cherish.”

In the NT the idea is to render service to God, to worship, to perform sacred services or to minister to God in a spirit of worship (in fact in the NT uses below, note several passages clearly associate worship with serving.)

Serve in this verse is present tense which emphasizes the unbroken habit of Paul's existence was that of ministering and serving God in a spirit of worship.

Latreuo is found 21 times in the NT (see uses below) and is translated: offer service (1), serve (15), served (1), serving (1), worship (1), worshiper (1),worshipers (1).

In the non-apocryphal Septuagint latreuo describes the service of the priests. The service/worship as in the NT uses in some contexts refers to worship of idols rather than God.  There are over 100 uses of latreuo in the Septuagint (LXX) (Ex 3:12; 4:23; 7:16; 8:1, 20; 9:1, 13; 10:3, 7f, 11, 24, 26; 12:31; 20:5; 23:24f; Lev 18:21; Num 16:9; Deut 4:19, 28; 5:9; 6:13; 7:4, 16; 8:19; 10:12, 20; 11:13, 16, 28; 12:2; 13:2, 6, 13; 17:3; 28:14, 36, 47f; 29:18, 26; 30:17; 31:20; Josh 22:5, 27; 23:7, 16; 24:2, 14-15, 18-22, 24, 31; Jdg 2:11, 13, 19; 3:6f; 2 Sam 15:8; 2 Ki 17:12, 16, 33, 35; 21:21; 2 Chr 7:19; Ezek 20:32; Dan 3:12, 14, 17f, 28; 4:1; 6:16, 20, 26; 7:14)

In secular Greek latreuo meant to work for wages, then to serve without wages. It originally referred predominantly to physical work then later was used more generally.

Vine adds that latreuo, and its corresponding noun latreia, originally signified the work of a hired servant, as distinguished from the compulsory service of the slave, but in the course of time it largely lost that significance, and in its usage in Scripture the thought of adoration was added to that of free obedience. 

John MacArthur explains that latreuo

might best be translated “to render respectful spiritual service.” True worship goes beyond praising God, singing hymns, or participating in a worship service. The essence of worship is living a life of obedient service to God. “Do not neglect doing good and sharing,” exhorts the writer of Hebrews, “for with such sacrifices God is pleased” (Heb 13:16  see note). True worship involves every aspect of life. (MacArthur, J. Philippians. Chicago: Moody Press)

Latreuo can therefore convey either the idea of "worship" or "service" and frequently appears to mean both which suggests that "service" cannot be separated from "worship."

Many Christians desire to "worship" the Lord on Sunday but are too busy to "serve" Him at other times. The New Testament knows nothing of this dichotomy. On the other hand notice that the order in Scripture is first “worship” and then “serve”. Acknowledgment of God Himself must have precedence over activity in His service. Service to God derives its effectiveness from engagement of the heart with God. Any true worshipper of God is also a servant, ready to do his Master's bidding, discharging his or her priestly duties.

Anna the prophetess exemplifies latreuo in action for even though she was

a widow ... age of eighty-four...she never left the temple, serving (latreuo) night and day with fastings and prayers. (Lk 2:37)

How did she "serve"? "Fastings and prayers"! From Anna's example, one can see how the serving aspect of latreuo readily overlaps with the idea of worship.

Paul's introduction to the Romans conveys a similar nuance:

For God, Whom I serve in my spirit ("with my whole spirit" Amp) in the preaching of the gospel of His Son, is my witness as to how unceasingly I make mention of you. (Ro 1:9-note)

God pleasing and God honoring service calls for total, unreserved commitment on the part of the worshiper. Paul served God with everything he had, beginning with his spirit, for God is to be worshiped in spirit and in truth.

MacDonald comments on Paul's latreuo that

It was not that of a religious drudge (to do hard, menial, monotonous work), going through endless rituals and reciting prayers and liturgies by rote. It was service bathed in fervent, believing prayers. It was willing, devoted, tireless service, fired by a spirit that loved the Lord Jesus supremely. It was a flaming passion to make known the good news about God’s Son." (MacDonald, W., & Farstad, A. Believer's Bible Commentary: Old and New Testaments. Nashville: Thomas Nelson)

Writing to the Philippians Paul warned them to beware of the false circumcision (probably Judaizers who wanted to add works to faith) declaring

we are the true circumcision (Ro 2:28; 2:29 see notes Ro 2:28; 29), who worship (latreuo - rendering sacred service and obedience) in the Spirit of God (true worship is supernatural, in the power of the Holy Spirit and not through prescribed physical rituals, cf Isaiah 29:13) and glory (kauchaomai = boast with exultant joy about what one is most proud of - 35/37 uses of this word are by Paul) in Christ Jesus and put no confidence in the flesh (sarx = man’s fallen, unredeemed humanness which pictures human ability apart from God). (Philippians 3:3-note)

Here we see worship (latreuo) is supernatural (prompted by the Spirit), not prompted by culture, fear, tradition, desire for popularity, etc. and goes beyond praising God, singing hymns or participating in a worship service. The essence of worship associated with latreuo is living a life of obedient service to God.

The writer of Hebrews asks

(If the ashes of a heifer had such power to cleanse from one of the most serious forms of outward defilement) how much more will the blood of Christ, who through the eternal Spirit offered Himself (voluntary, self-offering) without blemish (spotless - perfectly righteous, sinless , perfectly and voluntarily obedient to the Father’s will) to God, cleanse  your conscience (the superior nature of Messiah’s sacrifice is seen in its deeper effect. While the Levitical ritual accomplished only formal ritual expiation, and left the inner man untouched, the sacrifice of Messiah reaches the very center of the moral and spiritual being of the individual thus doing its work where only an eternal spirit can do it) from dead works (the character of the works done by the individual is changed in that before salvation, the sinner did so-called "good works" in the strength of his own sinful nature. They were dead works. After salvation has wrought its mighty transformation within the individual, the good works are motivated, empowered, and produced by the Holy Spirit and are, therefore, living works produced by one who serves the living God) to serve (latreuo) the living God?" (He 9:14- note)

The blood of Christ frees men from lifeless works (see discussion of Good Deeds) -- Before salvation, the sinner did so-called good works in the strength of his or her own sinful nature. But they were dead works. After salvation has wrought its mighty transformation within the individual, the good works are motivated, empowered, and produced by the Holy Spirit, by the one who has the "Word of Christ richly" dwell within them (Col 3:16-note). They are, therefore, living works, most appropriate for serving (latreuo) the living God.

"Therefore, since we receive (literally "are receiving" = a continuous process) a kingdom which cannot be shaken (asaleutos = immovable thus firm, unchangeable and enduring), let us show gratitude (literally "let us be having grace") (this great truth  that we will never be taken from this kingdom and it will never be taken from us should inspire fervent worship and adoration), by which we may offer to (latreuo) God an acceptable (euarestos [word study] = to be well pleasing = that which God wills and recognizes) service (latreuo) with reverence (eulabeia = caution, circumspection, discretion = internal attitude of reverence toward) and awe (deos = timid apprehension of danger; while another word for fear,  phobos, is the terror which seizes one when the danger appears.  In a primitive forest an undefined sense of possible danger possesses one and makes his heart beat quickly at every rustle of a leaf. This is deos. When a wild beast is distinctly heard close at hand, the deos becomes phobos - thus deos has to do with the apprehension felt due to being in God’s presence) for our God is a consuming (katanlisko = consume wholly - God's anger burns against those who reject the privileges offered in the New Covenant) fire." (He 12:28, 29-note)

Notice that our motive for latreuo is gratitude...worshipful, reverential, awe filled service should spring from a heart overflowing with thankfulness. Dearly beloved, how would you describe your "latreuo" before the living God -- living or dead works of worship?

Hodges reminds us of this loyalty and allegiance of Paul to fulfill his sacred duties:

Shut up in prison, cut off in a final way from active ministry, he nonetheless finds the joy of the priestly ministry of prayer both in praise (the sacrifice of praise) and in intercession.

One of our primary tasks and privileges as believer-priests is that of going to God on behalf of men, i.e., intercession. Paul took this priestly service seriously.

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Here are the 21 uses of latreuo in the NT. Observe several associations with worship. Note the frequency in Hebrews. Note that serving has a "negative" aspect (idols) but more often the positive aspect of orientation toward God.

Matthew 4:10 Then Jesus said to him, "Begone, Satan! For it is written, 'You shall worship the Lord your God, and serve (latreuo) Him only.'"

Luke 1:74 To grant us that we, being delivered from the hand of our enemies, Might serve (latreuo) Him without fear,

Luke 2:37 and then as a widow to the age of eighty-four. And she never left the temple, serving (latreuo) night and day with fastings and prayers. (Observe: 1 - Frequency 2 - How she served)

Luke 4:8 And Jesus answered and said to him, "It is written, 'You shall worship the Lord your God and serve (latreuo) Him only.'"

Acts 7:7 "'And whatever nation to which they shall be in bondage I Myself will judge,' said God, 'and after that they will come out and serve Me in this place.'

Acts 7:42 "But God turned away and delivered them up to serve (cp Romans 1:9 below) the host of heaven (idolatry); as it is written in the book of the prophets, 'It was not to Me that you offered victims and sacrifices forty years in the wilderness, was it, O house of Israel? (Observe: Wrong worship. God is jealous. He Alone is worthy and deserving of worship.)

Acts 24:14 "But this I admit to you, that according to the Way which they call a sect I do serve the God of our fathers, believing everything that is in accordance with the Law, and that is written in the Prophets;

Acts 26:7 the promise to which our twelve tribes hope to attain, as they earnestly serve God night and day. And for this hope, O King, I am being accused by Jews. (Observe: Frequency - cp Luke 2:37. Clearly this speaks of his lifestyle as was true of Anna in the Luke passage.)

Acts 27:23 "For this very night an angel of the God to Whom I belong and Whom I serve stood before me,

Romans 1:9 (note) For God, Whom I serve in my spirit in the preaching of the gospel of His Son, is my witness as to how unceasingly I make mention of you, (Observe: How serving manifests itself)

Romans 1:25 (note) For they exchanged the truth of God for a lie, and worshiped and served (cp Acts 7:42 above) the creature rather than the Creator, who is blessed forever. Amen.

Philippians 3:3 (note) for we are the true circumcision, who worship (latreuo) in the Spirit of God and glory in Christ Jesus and put no confidence in the flesh, (Observe: Worship in Spirit and truth - cp John 4:23, 24)

2 Timothy 1:3 (note) I thank God, whom I serve with a clear conscience the way my forefathers did, as I constantly remember you in my prayers night and day (Observe: What makes serving/worship acceptable? Note again the phrase "night and day"? What is he saying about one's lifestyle?)

Hebrews 8:5 (note) who serve a copy and shadow of the heavenly things, just as Moses was warned by God when he was about to erect the tabernacle; for, "See," He says, "that you make all things according to the pattern which was shown you on the mountain."

Hebrews 9:9 (note) which is a symbol for the present time. Accordingly both gifts and sacrifices are offered which cannot make the worshiper (verb is used as a noun - note again the present tense speaks of one's lifestyle) perfect in conscience,

Hebrews 9:14 (note) how much more will the blood of Christ, who through the eternal Spirit offered Himself without blemish to God, cleanse your conscience from dead works to serve the living God? (Observe: Condition of real worship, in spirit and truth - a clean conscience. What is the implication for us before we begin to "worship" on Sunday mornings? Do we not need to confess and seek clean hands and pure heart? cp Ps 24:3-4. Is this a common practice in churches today?)

Hebrews 10:2 (note) Otherwise, would they not have ceased to be offered, because the worshipers, having once been cleansed, would no longer have had consciousness of sins?

Hebrews 12:28 (note) Therefore, since we receive a kingdom which cannot be shaken, let us show gratitude, by which we may offer to God an acceptable service with reverence and awe; (Observe: A lofty motive to stimulate genuine worship. We are "practicing" for eternity future!)

Hebrews 13:10 (note) We have an altar, from which those who serve the tabernacle have no right to eat.

Revelation 7:15 (note) "For this reason, they are before the throne of God; and they serve Him day and night in His temple; and He who sits on the throne shall spread His tabernacle over them. (Observe: Even in eternity, our "lifestyle" is to be one of continual worship/service!)

Revelation 22:3 (note) And there shall no longer be any curse; and the throne of God and of the Lamb shall be in it, and His bond-servants shall serve Him; (Observe: And some say heaven will be boring! They either have not read or do not understand this verse!)

WITH A CLEAR CONSCIENCE: en kathara suneidesei: (Acts 23:1; 24:16; Ro 1:9 - see note; Ro 9:1 - see note; 2 Co 1:12; 1Ti 1:5;19; Heb 13:18)

With is really the Greek word "en" usually translated with English "in" and here it conveys the idea that the spiritual sphere IN which his worshipful service was offered was in the "atmosphere" of a completely cleansed conscience.

Clear (2513) (katharos) describes that which is clean, pure, clear, in a natural sense unsoiled, unalloyed and free of adulterating matter and then that which is free from moral guilt. So a "katharos" conscience is one that is free from sin and guilt, from every admixture of what is false with the result that it is sincere, blameless and unstained.

Conscience (4893) (suneidesis is derived from sun/syn = with + eido = know) literally means a "knowing with", a co-knowledge with oneself or a being of one's own witness in the sense that one's own conscience "takes the stand" as the chief witness, testifying either to one's innocence or guilt. It describes the witness borne to one's conduct by that faculty by which we apprehend the will of God.

Suneidesis is used 30 times in the NT (2x Acts;3x Ro;7x 1Co;3x 2Co;4x 1Ti;1x 2 Ti;1x Titus;5x Heb;3x 1Pe) (Acts 23:1; 24:16; Ro 2:15; 9:1; 13:5; 1Co. 8:7, 10, 12; 10:25, 27, 28; 2Co. 1:12; 4:2; 5:11; 1Ti 1:5, 19; 3:9; 4:2; 2Ti 1:3; Titus 1:15; Heb 9:9, 14; 10:2, 22; 13:18; 1Pet. 2:19; 3:16, 21)

(See Torrey's Topic "Conscience")  Click here for more notes on on this website on "conscience"

Webster defines "conscience" as the sense or consciousness of the moral goodness or blameworthiness of one’s own conduct, intentions, or character together with a feeling of obligation to do right or be good.

The Greek noun Suneidesis is the exact counterpart of the Latin con-science, “a knowing with,” a shared or joint knowledge. It is our awareness of ourselves in all the relationships of life, especially ethical relationships. We have ideas of right and wrong; and when we perceive their truth and claims on us, and will not obey, our souls are at war with themselves and with the law of God

Suneidesis is that process of thought which distinguishes what it considers morally good or bad, commending the good, condemning the bad, and so prompting to do the former and avoid the latter.

To have a "clear conscience" does not mean that we have never sinned or do not commit acts of sin. Rather, it means that the underlying direction and motive of life is to obey and please God, so that acts of sin are habitually recognized as such and faced before God (1Jn 1:9)

A "clear conscience" consists in being able to say that there is no one (God or man) whom I have knowingly offended and not tried to make it right (either by asking forgiveness or restoration or both). Paul wanted Timothy to have no doubt that he endured his present physical afflictions, as he had countless others, because of his unswerving faithfulness to the Lord, not as a consequence of unfaithful, ungodly living. So as Paul neared his death, he could testify that his conscience did not accuse or condemn him. His guilt was forgiven, and his devotion was undivided. To continually reject God’s truth causes the conscience to become progressively less sensitive to sin, as if covered with layers of unspiritual scar tissue. Paul’s conscience was clear, sensitive, & responsive to its convicting voice. Click on the books below to study the NT picture of conscience.

Conscience is like a window that let's in the light. When the window becomes soiled, the light gradually becomes darkness. Once conscience is defiled (Titus 1:15-note), it gradually gets worse, and eventually it may be so "seared" that it has no sensitivity at all (1Ti 4:2). Then it becomes an "evil conscience" (He 10:22-note), one that functions just the opposite of a good conscience (1Pe 3:16-note).

Kenneth Osbeck writes that...

The conscience has been described as the “rudder of the soul” or the believer’s “principle within.” One of the prime responsibilities of Christian living is to keep the conscience clear as to the things of God so that we might live worthy lives before our fellowmen. But the conscience must be continually enlightened and developed by an exposure to God’s Word if it is to serve as a reliable guide for our lives. A conscience that is allowed to become hardened and insensitive to sin will ultimately lead to spiritual and moral disaster. We must allow God to develop our consciences and then our consciences are able to develop us.  (Osbeck, K. W. Amazing Grace: 366 Inspiring Hymn Stories for Daily Devotions. Kregel Publications)

I Want a Principle Within
by Charles Wesley (Play hymn)

I want a principle within of watchful, Godly fear,
A sensibility of sin, a pain to feel it near.
Help me the first approach to feel of pride or wrong desire,
To catch the wand’ring of my will and quench the Spirit’s fire.

From Thee that I no more may stray, no more Thy goodness grieve,
Grant me the filial awe, I pray, the tender conscience give.
Quick as the apple of an eye, O God, my conscience make!
Awake my soul when sin is nigh and keep it still awake.

Almighty God of truth and love, to me Thy pow’r impart;
The burden from my soul remove, the hardness from my heart.
O may the least omission pain my reawakened soul,
And drive me to that grace again which makes the wounded whole.

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

John MacArthur writes that...

In 1984 an Avianca Airlines jet crashed in Spain. Investigators studying the accident made an eerie discovery. The "black box" cockpit recorders revealed that several minutes before impact a shrill, computer-synthesized voice from the plane's automatic warning system told the crew repeatedly in English, "Pull up! Pull up!"

The pilot, evidently thinking the system was malfunctioning, snapped, "Shut up, Gringo!" and switched the system off. Minutes later the plane plowed into the side of a mountain. Everyone on board died.

When I saw that tragic story on the news shortly after it happened, it struck me as a perfect parable of the way modern people treat guilt--the warning messages of their consciences.

The wisdom of our age says guilt feelings are nearly always erroneous or hurtful; therefore we should switch them off. But is that good advice? What, after all, is the conscience--this sense of guilt we all seem to feel?

The conscience is generally seen by the modern world as a defect that robs people of their self-esteem. Far from being a defect or a disorder, however, your ability to sense your own guilt is a tremendous gift from God. He designed the conscience into the very framework of the human soul. It is the automatic warning system that cries, "Pull up! Pull up!" before you crash and burn.

The conscience, Puritan Richard Sibbes wrote in the seventeenth century, is the soul reflecting upon itself. Conscience is at the heart of what distinguishes the human creature. People, unlike animals, can contemplate their own actions and make moral self-evaluations. That is the very function of conscience. (See John MacArthur's full article "The Conscience Revisited")

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)

The Christian can never find 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 cowards of us; but conscience makes saints and heroes too. (J. Lightfoot)

Conscience is a marvelous gift from God, the window that lets in the light of His truth. If we sin against Him deliberately, that window becomes dirty, and not as much truth can filter through. Eventually, the window becomes so dirty that it no longer lets in the light. The Bible calls this a defiled, seared conscience...Do you keep a clean conscience? It is a part of your inner being that responds to God's truth. When you sin, the window of your conscience becomes dirty and filters out truth. Avoid sin in your life and live with a clean conscience. Every day feed yourself truth from the Word of God. (Wiersbe, W: Prayer, Praise and Promises: Ps 51:3-6)

Hurt not your conscience with any known sin. - S. Rutherford

Conscience is that faculty in me which attaches itself to the highest that I know, and tells me what the highest I know demands that I do.

When there is any debate, quit. There is no debate possible when conscience speaks.

Once we assuage our conscience by calling something a “necessary evil,” it begins to look more and more necessary and less and less evil. - Sidney J. Harris

Conscience is God’s spy and man’s overseer. -John Trapp

A good conscience and a good confidence go together. -- Thomas Brooks

Conscience is a small, still voice that makes minority reports. -- Franklin P. Jones

Conscience is also what makes a boy tell his mother before his sister does.

Pop used to say about the Presbyterians, 'It don't prevent them committing all the sins there are, but it keeps them from getting any fun but of it.' - Christopher Morley

The late General Omar Bradley was more serious in commenting on conscience

"The world has achieved brilliance without conscience," he conceded. "Ours is a world of nuclear giants and ethical infants."

On the subject of conscience Martin Luther declared before the court of the Roman Empire at Worms in 1521

"My conscience is captive to the Word of God. ... I am more afraid of my own heart than of the pope and all his cardinals. I have within me the great pope, Self."

When a person comes to faith in Christ, his conscience becomes acutely sensitive to sin. No longer as a Christian can he sin with impunity. The story is told about an old Indian chief who was converted. Later a missionary asked him:

"Chief, how are you doing spiritually? Are you experiencing victory over the devil?"

"It's like this," the chief replied. "I have two dogs inside me: a good dog and a bad dog. They are constantly fighting with each other."

"Which dog wins?" asked the puzzled missionary.

"Whichever one I feed the most," retorted the wise old man. His conscience was being shaped by the Scriptures.

Billy Graham set out the importance of a clear conscience

"To have a guilty conscience is a feeling. Psychologists may define it as a guilt complex, and may seek to rationalize away the sense of guilt, but once it has been awakened through the application of the law of God, no explanation will quiet the insistent voice of conscience."

C H Spurgeon spoke frequently about conscience as seen in the following quite pithy quotations...beloved if you are contemplating sinning as you read this or are caught in the web of some sin, may the Holy Spirit of the Living God convict you of sin, righteousness and the judgment to come, not only for your sake of your Christian life but even more so for the sake of His name...

Conscience may tell me that something is wrong, but how wrong it is conscience itself does not know. Did any man's conscience, unenlightened by the Spirit, ever tell him that his sins deserved damnation? Did it ever lead any man to feel an abhorrence of sin as sin? Did conscience ever bring a man to such self-renunciation that he totally abhorred himself and all his works and came to Christ?

A man sees his enemy before him. By the light of his candle, he marks the insidious approach. His enemy is seeking his life. The man puts out the candle and then exclaims, "I am now quite at peace." That is what you do. Conscience is the candle of the Lord. It shows you your enemy. You try to put it out by saying, "Peace, peace! Put the enemy out!" God give you grace to thrust sin out!

Conscience is like a magnetic needle, which, if once turned aside from its pole, will never cease trembling. You can never make it still until it is permitted to return to its proper place.

I recollect the time when I thought that if I had to live on bread and water all my life and be chained in a dungeon, I would cheerfully submit to that if I might but get rid of my sins. When sin haunted and burdened my spirit, I am sure I would have counted the martyr's death preferable to a life under the lash of a guilty conscience

O believe me, guilt upon the conscience is worse than the body on the rack. Even the flames of the stake may be cheerfully endured, but the burnings of a conscience tormented by God are beyond all measure unendurable.

This side of hell, what can be worse than the tortures of an awakened conscience?

He was a fool who killed the watchdog because it alarmed him when thieves were breaking into his house. If conscience upbraids you, feel its upbraiding and heed its rebuke. It is your best friend.

Give me into the power of a roaring lion, but never let me come under the power of an awakened, guilty conscience. Shut me up in a dark dungeon, among all manner of loathsome creatures—snakes and reptiles of all kinds—but, oh, give me not over to my own thoughts when I am consciously guilty before God!

Fire such as martyrs felt at the stake were but a plaything compared with the flames of a burning conscience. Thunderbolts and tornadoes are nothing in force compared with the charges of a guilty conscience.

When a swarm of bees gets about a man, they are above, beneath, around, everywhere stinging, every one stinging, until he seems to be stung in every part of his body. So, when conscience wakes up the whole hive of our sins, we find ourselves compassed about with innumerable evils: sins at the board and sins on the bed, sins at the task and sins in the pew, sins in the street and sins in the shop, sins on the land and sins at sea, sins of body, soul, and spirit, sins of eye, of lip, of hand, of foot, sins everywhere. It is a horrible discovery when it seems to a man as if sin had become as omnipresent with him as God is.

The conscience of man, when he is really quickened and awakened by the Holy Spirit, speaks the truth. It rings the great alarm bell. And if he turns over in his bed, that great alarm bell rings out again and again, "The wrath to come! The wrath to come! The wrath to come! "

Nothing can be more horrible, out of hell, than to have an awakened conscience but not a reconciled God—to see sin, yet not see the Savior—to behold the deadly disease in all its loathsomeness, but not trust the good Physician, and so to have no hope of ever being healed of our malady.

I would bear any affliction rather than be burdened with a guilty conscience.

It is a blessed thing to have a conscience that will shiver when the very ghost of a sin goes by—a conscience that is not like our great steamships at sea that do not yield to every wave, but, like a cork on the water, goes up and down with every ripple, sensitive in a moment to the very approach of sin. May God the Holy Spirit make us so! This sensitiveness the Christian endeavors to have, for he knows that if he has it not, he will never be purified from his sin.

There are thousands of people in this country who would be greatly troubled in their minds if they did not go to church twice on Sundays. And they get comfort in this because their conscience is dead. If their conscience were really awakened, they would understand that there is no connection between conscience and outward forms.

THE WAY MY FOREFATHERS DID AS I CONSTANTLY REMEMBER YOU: apo progonon os adialeipton echo (1SPAI) ten peri sou mneian: (Ro 1:9 -note; 1Th 1:2,3-note; 1Th 3:10-note)

Forefathers (4269) (progonos from pros = before + ginomai = to be) is literally born before or born earlier and thus refers to forefathers or ancestors. Paul does not explain specifically whom he meant by forefathers, but he obviously was speaking of godly men with clear consciences who had lived in former times.

Constantly (88) (adialeiptos from a = without + dialeipo = leave an interval or gap) means unceasing, unintermitting, continual, without intermission, incessant. This adjective is not used in a strict literal sense to imply there was never a break in his praying.

Note that this word is similar to adialeiptos (see study) (Strong's #89)

Adialeiptos has only one other NT use

that I have great sorrow and unceasing grief in my heart (Ro 9:2-note)

Here in 2 Timothy the context conveys the idea that Paul never omitted an occasion to pray. He "left the phone off of the hook" so to speak and was always ready to converse with God. He heard of a need or sensed a need and his first reflex was to pray. What a model for believers today. Oh how much more peace we would have if we would take it first to God in prayer before we act or speak.

As you can also discern Paul is writing a very personal letter, one which unmistakably shows the personal affection Paul had for Timothy ("beloved son" "longing to see you", etc - 2Ti 1:3, 4, 5, 6-see note 2Ti 1:3;  1:4; 1:5; 1:6; "my son" see 2Ti 2:1-note; "make every effort to come to me soon" - 2Ti 4:9-note).

Remember (3417) (mneia) means a recalling to mind = memory, recollection, remembrance.

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Jim Cymbala's (of the Brooklyn Tabernacle) daughter had been running from God for a long time. Chrissy had rebelled against her family, had left home, and was living as far from God as she could. But one night, this teenager awoke with the distinct feeling that someone was praying for her. And someone was. The entire congregation of the church her father pastored was talking to God about her. During their weekly prayer meeting, a member suggested they should all pray for Chrissy. Two days later, she came home. The first question she had for her startled father was this: "Who was praying for me?" She begged forgiveness and recommitted her life to Christ. In the apostle Paul's second letter to Timothy, he told the young first-century pastor that he was praying for him night and day (2Ti 1:3). Timothy was facing some big challenges, so it must have been encouraging to know that Paul was praying specifically for him. Are there some people we know who are in bondage to sin as Chrissy was, or who are facing a challenge as Timothy was? Are we willing to spend some concentrated time praying for them? Are we confident that God will answer? To influence others for God, intercede with God for others.

Commit to pray and intercede—
The battle's strong and great is the need;
And this one truth can't be ignored:
Our only help comes from the Lord.—Sper

IN MY PRAYERS: en tais deesesin mou:

Prayers (1162) (deesis) refers to urgent requests or supplications to meet a need and are exclusively addressed to God. 

Deesis in the New Testament always carries the idea of genuine entreaty and supplication before God.  It implies a realization of need and a petition for its supply.

In Classical Greek deesis (in contrast to the Biblical uses) was not restricted to sacred uses, but was employed of requests preferred to men.

Deesis is used 18 times in the NT (click for all verses) (See Torrey's Topic "Intercessory Prayer") There are 54 uses in the non-apocryphal Septuagint (LXX) (1 Ki. 8:28, 30, 38, 45, 52, 54; 9:3; 2 Chr. 6:19, 21, 29, 35, 39f; Esther 4:17; Job 8:6; 16:20; 27:9; 36:19; 41:3; Ps. 5:2; 6:9; 17:1; 22:24; 28:2, 6; 31:22; 34:15; 39:12; 40:1; 55:1; 61:1; 66:19; 86:6; 88:2; 102:1, 17; 106:44; 115:18; 119:169; 130:2; 140:6; 141:1; 142:2, 6; 143:1; 145:19; Isa. 1:15; Jer. 3:21; 11:14; 14:12; Lam. 3:56; Dan. 2:18; 4:33; 9:3, 17, 23)

Deesis was used by the angel who assured the godly father of John the Baptist,

Do not be afraid (stop fearing indicating he already was fearful), Zacharias (means "Jehovah remembers"), for your petition (deesis - specifically their need for God to open his wife's womb) has been heard, and your wife Elizabeth (means "my God is an oath") will bear you a son, and you will give him the name John (means “Jehovah has shown grace”) (Luke 1:13).

Luke uses deesis again of the disciples of John the Baptist, who were said to “often fast and offer prayers (deesis)" (Luke 5:33).

Deesis was used by Paul of his “prayer for the salvation of his fellow Israelites...

Brethren, my heart's (deepest, consuming) desire and my prayer prayer (deesis - conveys idea of pleading and entreaty, of persistent petition) to God for them is for their salvation.  (see note Romans 10:1).

In Paul's letter to the saints at Philippi, he wrote these encouraging words...

I thank (eucharisteo > Eucharist used of Lord’s Supper when believers give thanks to God in remembrance of Christ’s substitutionary sacrifice on the cross) my (reflects Paul's deep intimacy) God in all my remembrance of you, always offering prayer (deesis) with joy in my every prayer (deesis) for you all, in view of your (joint) participation (with me) in the gospel from the first day (when Lydia opened her home for the preaching of the Word) until now. (see notes Philippians 1:3; 1:4; 1:5)

In fact Paul used deesis two more times in the short letter to Philippi once of their prayers for him and the last use encouraging believers to pray instead of worry...

For I know that this shall turn out for my deliverance through your prayers (deesis) and the provision of the Spirit of Jesus Christ" (see note Philippians 1:19)

Be anxious (stop fretting and worrying - implying you already are - about even one thing) for nothing (absolutely nothing because  Nothing is outside of God's sovereign control or too difficult for Him to handle), but in everything by prayer (proseuche = the essence of this word for prayer is worship) and supplication (deesis - definite requests issuing as a cry for personal needs) with thanksgiving (instead of a spirit of rebellion against what God allows) let your requests (such prayer is the antidote to worry and cure for anxiety) be made known to God. (Philippians 4:6 - see notes) (Be anxious in nothing, prayerful in everything, thankful for anything)

Stayed upon Jehovah,
Hearts are fully blessed;
Finding, as He promised,
Perfect peace and rest.
(Play Like a River Glorious)
  by Frances Ridley Havergal

In Paul's first epistle to Timothy he wrote...

First of all, then, I urge that entreaties (deesis) and prayers, petitions and thanksgivings, be made on behalf of all men, 2 for kings and all who are in authority, in order that we may lead a tranquil and quiet life in all godliness and dignity. (1Timothy 2:1-2)

And once again in this first letter to Timothy...

Now she who is a widow indeed, and who has been left alone (Gk verb = monoo = perfect tense = completely and permanently alone, forsaken, desolate and without resources) has fixed her hope (permanently) on God, and continues (perseveres constantly) in entreaties (deesis - petitions for her needs) and prayers night and day. (1Timothy 5:5)

Deesis is used to describe the character of our Lord's prayers, the writer of Hebrews recording that...

In the days of His flesh, He offered up both prayers (deesis) and supplications with loud crying and tears to the One able to save Him from death, and He was heard because of His piety. (Heb 5:7 see note)

In a well known verse on the effect of prayer, James writes...

Therefore (marks a turn from speaking to individuals to the entire congregation - confess is plural), confess (present imperative = we are to continually confess our sins. Thus confession is not optional but is necessary to cleanse one's soul) your sins (paraptoma = slips, false steps, offenses, sins) to one another, and pray for one another, so that you may be healed. The effective (energeo = gives us word energy) prayer (deesis) of a righteous man can accomplish much (literally “is very strong”; Amplified = "makes tremendous power available [dynamic in its working]")." (James 5:16) 

John MacArthur comments on this passage in James writing that...

Weak prayers come from weak people; strong prayers come from strong people. The energetic prayers of a righteous man are a potent force in calling down the power of God for restoring weak, struggling believers to spiritual health. To further demonstrate the power of righteous prayer and provide an illustration that captures the essence of his discussion, James turns to ...Elijah. (Macarthur J. James. Moody)

Deesis prayers arise from one's sense of need (which reflects a humble heart) and in knowing what is lacking. This individual's plea is in turn made to God to supply for the need.

From a review of these NT uses of deesis one can see that one of the main characteristics of this type of prayer is that it originates from one's needs such as: Zacharias' petition for his barren wife Elizabeth (Lk 1:13), Paul's prayer for the salvation of his fellow (Ro 10:1 see note), righteous men praying for those who have " trespassed" God's boundaries (James 5:16)

How is your intercessory prayer life?

Charles Simeon observed that...
 

It is scarcely ever that we can intercede with fervour unless we enjoy habitual nearness to God.

Intercession is standing in other people's shoes
and representing them before God.

If you are discipling someone take Paul's example and write them a note or email to let them know that you are praying for them "night & day" (but only if you actually are) as such a message will encourage them to be all they can be for the Lord.

Teach Me, Lord, to Intercede!

Lord, I see the countless millions
In the land far o'er the sea,
Dying with no hope of Jesus,
Lost through all eternity;

And I feel so weak and helpless
As I view this desperate need,
Humbly, Lord, I do beseech Thee,
Teach me, now, to intercede.

Lord, I see my friends and neighbors
In a death march toward the grave;
Not one thought of Christ, who bought them,
Nor the priceless gift He gave;

Then I feel my own undoneness
Viewing thus this crying need,
And I cry with heartfelt anguish,
"Teach me, Lord, to intercede."

Lord, I have no wealth to bring Thee,
And my talents are so few;
But I long for all to know Thee,
Love Thee as we ought to do.

So while men with brains and talents
Warn the wicked of their need,
I, within my secret closet,
Close to God, would intercede.
—Anna Van Buren Prat, in Way of Holiness

Below are the 18 uses of deesis in the NT. Even a cursory study of the uses of deesis in the context of these NT passages helps give one a sense of the meaning of this word for prayer.
 

Luke 1:13 But the angel said to him, "Do not be afraid, Zacharias, for your petition has been heard, and your wife Elizabeth will bear you a son, and you will give him the name John.

Luke 2:37 and then as a widow to the age of eighty-four. And she never left the temple, serving night and day with fastings and prayers.

Luke 5:33 And they said to Him, "The disciples of John often fast and offer prayers; the disciples of the Pharisees also do the same; but Yours eat and drink."

Romans 10:1 (note) Brethren, my heart's desire and my prayer to God for them is for their salvation.

2 Corinthians 1:11 you also joining in helping us through your prayers, that thanks may be given by many persons on our behalf for the favor bestowed upon us through the prayers of many.

2 Corinthians 9:14 while they also, by prayer on your behalf, yearn for you because of the surpassing grace of God in you.

Ephesians 6:18 (note) With all prayer and petition pray at all times in the Spirit, and with this in view, be on the alert with all perseverance and petition for all the saints,

Philippians 1:4 (note) always offering prayer with joy in my every prayer for you all,

Philippians 1:19 (note) For I know that this shall turn out for my deliverance through your prayers and the provision of the Spirit of Jesus Christ,

Philippians 4:6 (note) Be anxious for nothing, but in everything by prayer and supplication with thanksgiving let your requests be made known to God.

1 Timothy 2:1 First of all, then, I urge that entreaties and prayers, petitions and thanksgivings, be made on behalf of all men,

1 Timothy 5:5 Now she who is a widow indeed, and who has been left alone has fixed her hope on God, and continues in entreaties and prayers night and day.

2 Timothy 1:3 (note) I thank God, whom I serve with a clear conscience the way my forefathers did, as I constantly remember you in my prayers night and day,

Hebrews 5:7 (note)  In the days of His flesh, He offered up both prayers and supplications with loud crying and tears to the One able to save Him from death, and He was heard because of His piety.

James 5:16 Therefore, confess your sins to one another, and pray for one another, so that you may be healed. The effective prayer of a righteous man can accomplish much.

1 Peter 3:12 (note) "For the eyes of the Lord are upon the righteous, And His ears attend to their prayer, But the face of the Lord is against those who do evil."

NIGHT AND DAY: nuktos kai hêmeras:

Night (3571) (nuktos) defines the period between sunset and sunrise.

Day (2250) (hemera) defines the period between sunrise and sunset.

Night and day - (9 NT uses of this phrase = Mk 5:5; Lk 2:37; Acts 20:31; 26:7; 1Th 2:9; 3:10; 2Th 3:8; 1Ti 5:5; 2Ti 1:3) This phrase seems to be a figure of speech re-enforcing the idea that Paul is constantly remembering Timothy in his prayers. Some of Paul's prayers are being offered during the long hours of the night in his dark dungeon, while other prayers for Timothy ascend to God during the day. Paul always uses this order ("night and day")

It is good to pray for individuals; it is good also to tell them that you pray for them. Does it encourage you when another saint tells you they've been praying for you? Imagine how Timothy must have felt knowing beyond a shadow of a doubt that this great man of God was interceding with the Almighty on his behalf.

Genuine concern for others
is the mark of a great spiritual coach.

It should be noted that some commentators take the "night and day" as modifying Paul's longing to see Timothy.

The Psalmist David declared...

Evening and morning and at noon, I will complain and murmur, And He will hear my voice.  (Psalms 55:17)

Spurgeon comments:

Evening and morning, and at noon, will I pray. Often but none too often. Seasons of great need call for frequent seasons of devotion. The three periods chosen are most fitting; to begin, continue, and end the day with God is supreme wisdom. Where time has naturally set up a boundary, there let us set up an altar stone. The psalmist means that he will always pray; he will run a line of prayer right along the day, and track the sun with his petitions. Day and night he saw his enemies busy (Psalms 55:10), and therefore he would meet their activity by continuous prayer.

And cry aloud. He would give a tongue to his complaint; he would be very earnest in his pleas with heaven. Some cry aloud who never say a word. It is the bell of the heart that rings loudest in heaven. Some read it, "I will nurse and murmur;" deep heart thoughts should be attended with inarticulate but vehement utterances of grief. Blessed be God, moaning is translatable in heaven.

A father's heart
reads a child's heart.

And He shall hear my voice. He is confident that he will prevail; he makes no question that he would be heard, he speaks as if already he were answered. When our window is opened towards heaven, the windows of heaven are open to us.

Have but a pleading heart
and God will have a plenteous hand.

Paul practiced what he preached for writing to the Thessalonian saints he commanded them to

Pray (present imperative = commands continual prayer ~ an attitude of prayer), without ceasing. (see note 1Thessalonians 5:17)

Pray Without Ceasing

Unceasing prayer is a frequent theme in the NT...In the following passages related to praying without ceasing, notice the repetitive use of the present imperative and the present tense.

Pray without ceasing - Out of approximately 667 recorded prayers in the Bible, there are about 454 recorded answers. This should encourage and motivate us to pray without ceasing!

Guy King comments on this section writing that...

If only we could come to a practical realisation of the fact that we cannot do anything greater for one another than to pray! Paul is so thankful to GOD that, in spite of everything, it still remains possible for him to help his young protégé by praying for him "without ceasing". It is good to notice, in passing, that to "pray without ceasing" was the very thing he told his converts to do, 1Thes 5:17 (see note).

So here is a preacher who practices what he preaches. Would that all we preachers were as consistent: all too many of us, alas, are somewhat like the Scribes and Pharisees of Matthew 23:3, in that we "say, and do not".

To do anything, even to pray, "without ceasing" - with the exception of breathing - seems an impossibility; but an old papyrus letter dug up from ancient Eastern sands helps us to get the meaning. I expect you know that these excavations have, through an inspired discovery of the late Professor Deissmann, thrown a flood of light upon the nature and meaning of the New Testament Greek. In one such, the writer complains of an "incessant cough" - meaning, of course, not that the poor man barked without stopping, but with constant recurrence. It is the same word as Paul uses, and which indicates not that he is continually at it, without interruption, but that he is constantly at it, whenever he gets the chance. (2 Timothy 1:3-7 Grandmotherly Religion)

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Prayer Patrol - I was headed out the door one morning when my wife Sue said, "Don't forget to pray for Julie. She has a big test today." It's not unusual for Sue to give me a reminder like that before I leave. "Don't worry," I replied, "I'll be on prayer patrol!"

In reality, we all need to be on prayer patrol all the time. When we are, we follow in the tradition of patrol members like Daniel, who prayed despite opposition (Daniel 6:10); the widow Anna, who prayed night and day (Luke 2:36-37); Paul, who prayed for his friends in Rome (Ro 1:9 see note); and Cornelius, a God-fearing soldier who did double-duty by being in constant prayer (Acts 10:1-2).

God's Word contains our marching orders for being on prayer patrol. Some of them are:

Pray without ceasing (see note 1Thessalonians 5:17).

Continue steadfastly in prayer (see note Romans 12:12).

Pray morning, noon, and night (Ps. 55:17) (Spurgeon's note)

Pray always and do not get discouraged (Luke 18:1).

It's not difficult to find enough things to pray about. There are needs everywhere. The tough part is following through on our commitment to pray. Remind yourself throughout the day that you have a job to do. People are counting on you. You're on prayer patrol. —Dave Branon

LONGING TO SEE YOU: epipothon (PAPMSN) se idein (AAN): (2Ti 4:9; 4:21; Ro 1:11; 15:30, 31, 32; Php 1:8; 2:26; 1Th 2:17, 18, 19, 20; 3:1)

Longing (1971) (epipotheo from epi = intensifies +  potheo = to yearn) means to have a strong desire for something, with implication of need. It mean to long for, have great affection for, yearn for someone or something.

Epipotheo is used 9 times in the NASB (Rom 1:11; 2 Cor 5:2; 9:14; Phil 1:8; 2:26; 1 Thess 3:6; 2 Tim 1:4; Jas 4:5; 1 Pet 2:2) and is translated: desires(1), long for(2), long to(1), longing for(1), longing to(3), yearn for(1).

Vincent comments that the prefixed preposition epi 

does not mark the intensity of the desire, but its direction.

Epipotheo was a favorite word with Paul describes a strong desire, an intense craving of possession, a great affection for, a deep desire, an earnest yearning for something with implication of need.  Here it describes the natural yearning of personal affection. Paul loved Timothy as a man loves his own son and he longed for the joy of renewed fellowship with him face to face. The force of the original Greek sentence emphasizes that the  direction of Paul's desire is for Timothy. This yearning is further nourished by his constant remembrance of Timothy's tears.

Paul was continuously (present tense) longing to see Timothy. Why? For one reason he had no one else of kindred spirit (Philippians 2:20 see note, cf 1Ti 1:15] Timothy was his beloved spiritual son. (cf 3Jn 1:4). How it must have touched Timothy’s heart to read that not only was Paul praying for him but was also earnestly longing to see him! This is a mark of Paul's special love and esteem for Timothy (kindred spirit) and speaks eloquently of the graciousness, tenderness, and humility of Paul. Paul expressed a similar feeling for the Roman church writing

I long (epipotheo - present tense = continually have a heartfelt longing) to see you in order that I may impart some spiritual gift to you, that you may be established (resulting in your being stabilized)." (see note Romans 1:11).

Writing to the church at Philippi Paul had the following encouraging words (similar to the encouragement he had for Timothy)...

"God is my witness (calling on God to be his witness expresses his deep sincerity of the truth of his following declaration), how I long for (epipotheo = present tense = continually, habitually have a heartfelt longing) you all with the affection (tender mercies, tenderheartednesses - the strongest Greek word for compassionate love - involves one's entire being) of Christ Jesus." (Php 1:8-note) 

Paul used epipotheo to express his desire to be with Jesus writing

For indeed in this house we groan, longing (epipotheo) to be clothed with our dwelling from heaven. (2Cor 5:2)

Peter exhorts his readers to lay aside list of several sins (1Peter 2:1- note - If you lose your appetite for the Word, the loss of which will "stunt" your spiritual growth, then you need to do a little personal inventory check to see if any of the sins listed in verse 1 are dulling your "appetite" for "pure milk")...

like newborn babes, long for (epipotheo -  intensely yearn, thirst for; aorist imperative = This in NOT optional! Do this, do it now and do it effectively! It's urgent because the vitality of your daily walk and growth in Christ-likeness depends on the intake of "quality" nutrients, sound [healthy] doctrine! The idea is believers should now crave for and delight in) the pure (unadulterated, no additive) milk of the word, that by it you may grow (be nourished and nurtured so that you make progress in holiness) in respect to salvation (the ultimate goal toward which all spiritual growth in this life is moving is conformity to the image of our Lord Jesus Christ)." (1Pe 2:2-note)

Here are the other 4 uses of epipotheo in the NT (see the other 5 above)...

2 Corinthians 9:14 while they also, by prayer on your behalf, yearn for you because of the surpassing grace of God in you.

Philippians 2:26 (note) because he was longing for you all and was distressed because you had heard that he was sick.

1 Thessalonians 3:6 (note) But now that Timothy has come to us from you, and has brought us good news of your faith and love, and that you always think kindly of us, longing to see us just as we also long to see you,

James 4:5 Or do you think that the Scripture speaks to no purpose: "He jealously desires the Spirit which He has made to dwell in us"?

Epipotheo is used in the not-apocryphal Septuagint (LXX) in the 9 verses (Deut 13:8; 32:11; Ps 42:1; 62:10; 84:2; Ps 119:20, 131, 174; Jer 13:14) The use of epipotheo in several psalms helps paint a beautiful picture...

Psalm 42:1 As the deer pants (epipotheo = present tense = continually) for the water brooks, so my soul pants (epipotheo = present tense = continually) for Thee, O God.

Spurgeon comments:

As the hart panteth after the water brooks, so panteth my soul after the, O God. As after a long drought the poor fainting hind longs for the streams, or rather as the hunted hart instinctively seeks after the river to lave its smoking flanks and to escape the dogs, even so my weary, persecuted soul pants after the Lord my God. Debarred from public worship, David was heartsick. Ease he did not seek, honour he did not covet, but the enjoyment of communion with God was an urgent need of his soul; he viewed it not merely as the sweetest of all luxuries, but as an absolute necessity, like water to a stag. Like the parched traveller in the wilderness, whose skin bottle is empty, and who finds the wells dry, he must drink or die -- he must have his God or faint. His soul, his very self, his deepest life, was insatiable for a sense of the divine presence.

As the hart brays
so his soul prays.

Give him his God and he is as content as the poor deer which at length slakes its thirst and is perfectly happy; but deny him his Lord, and his heart heaves, his bosom palpitates, his whole frame is convulsed, like one who gasps for breath, or pants with long running. Dear reader, dost thou know what this is, by personally having felt the same? It is a sweet bitterness. The next best thing to living in the light of the Lord's love is to be unhappy till we have it, and to pant hourly after it -- hourly, did I say? thirst is a perpetual appetite, and not to be forgotten, and even thus continual is the heart's longing after God. When it is as natural for us to long for God as for an animal to thirst, it is well with our souls, however painful our feelings. We may learn from this verse that the eagerness of our desires may be pleaded with God, and the more so, because there are special promises for the importunate and fervent.

Psalm 84:2 My soul longed (Lxx = epipotheo = present tense = continually) and even yearned for the courts of the LORD; My heart and my flesh sing for joy to the living God.

Spurgeon: My soul longeth, it pines, and faints to meet with the saints in the Lord's house. The desire was deep and insatiable -- the very soul of the man was yearning for his God.

The word fainteth signifies to be consumed with longing, as the Latins say, deperire aliquem amore (he is dying of love), that is, he so vehemently loves, and is enflamed with so great a desire to obtain the loved object, that he wastes and pines away unless his wish is gratified. Therefore, an ardent longing is meant, which so torments and burns the mind, that flesh and marrow waste away, so long as it is not permitted to enjoy the thing desired. Mollerus.
 

Psalm 119:131 I opened my mouth wide and panted, for I longed (epipotheo = imperfect tense = over and over again) for Thy commandments.

Spurgeon comments: I opened my mouth, and panted. So animated was his desire that he looked into the animal world to find a picture of it. He was filled with an intense longing, and was not ashamed to describe it by a most expressive, natural, and yet singular symbol. Like a stag that has been hunted in the chase, and is hard pressed, and therefore pants for breath, so did the Psalmist pant for the entrance of God's word into his soul. Nothing else could content him. All that the world could yield him left him still panting with open mouth.

For I longed for thy commandments. Longed to know them, longed to obey them, longed to be conformed to their spirit, longed to teach them to others. He was a servant of God, and his industrious mind longed to receive orders; he was a learner in the school of grace, and his eager spirit longed to be taught of the Lord.

This is a desire which God will satisfy. "Open thy mouth wide, and I will fill it": Psalms 81:10. --Thomas Manton

Edwards observes that

There is a direct correlation here between the amount of time Paul spent praying for Timothy (1:3b) and the amount of affection he felt for him (2Ti 1:4). One of the best ways to increase our heartfelt love for other believers is to pray for them frequently and intensely."

Similarly a great way to motivate someone you are discipling is to let them know your true feelings of affection and love for them.  

AS I RECALL YOUR TEARS: se idein (AAN) memnemenos (RPPMSN) sou ton dakruon:

Recall (3403)  (mimnesko) means to to recall information from memory, remember, recollect, remind oneself. The perfect tense indicates that this is Paul's abiding attitude. Paul still remembers Timothy's tears (and the effect it must have had on Paul).

Hiebert writes that Paul...

does not specify the occasion for those tears, but the context implies that it was the bitterness of parting from his revered leader, apparently at Paul's last arrest, that caused the tears. They were genuine tears of love and concern as his spiritual father was being torn from him. Stimulated by this memory, Paul longs for reunion, "that I may be filled with joy." To see Timothy again would be joy indeed. "Paul's memories afford him great joy as he sits in his dismal dungeon, but once more to get to see Timothy, his beloved Timothy, will fill Paul's cup of joy to the very brim. Gratitude is coupled with anticipated joy" (Lenski).

Tears (1144) (dakruon) literally refers to liquid flowing from the eyes (the lacrimal glands) and representing a manifestation of strong emotion, usually of grief. In Scripture tears are shed as marks of humility (cf Acts 20:19). On the other hand it is noteworthy that Paul does not rebuke Timothy for his tears, as though they were unmanly or as though there was no place for strong emotions in Christianity.

In Scripture tears are more frequently associated with mental distress than with physical pain.

ISBE notes that

Eastern (occidental) peoples show none of the restraint of emotion in lamentation which is characteristic of modern Occidentals, and there are many records of this manifestation of woe, even among men accustomed to hardships and warfare, such as David and his soldiers. (Orr, J: The International Standard Bible Encyclopedia: 1915 edition)

Several Bible paraphrases versions (e.g., see NLT, Phillips in table above) add their "interpretation" explaining that Timothy's tears were related to the fact that he had been forced to part company with Paul in the past. While this is certainly a reasonable possibility, the Scripture does not state this in the original Greek text. One needs to be aware that the Bible versions that are paraphrases do function in a sense as "mini-commentaries" but as such they are such to the vagaries of the author's interpretation. Therefore it is important to always check a more literal translation such as the NAS, ESV, KJV, NKJV, etc. If you do not know the degree of "literalness" of your current version, then click chart comparing a number of popular translations for degree of literalness. Remember this simple rule of thumb - the more literal the translation, the closer it is to the original Greek or Hebrew manuscripts and the less interpretative.

As alluded to above, Paul had a similar bond with the elders of the Ephesian church as demonstrated at his farewell address to them at Miletus where "they began to weep aloud and embraced Paul, and repeatedly kissed him" (Acts 20:37)

I agree with J. H. Jowett who said:

Tearless hearts can never be heralds of the passion. When our sympathy loses its pang, we can no longer be the servants of the passion.

Tears flow freely
from the fountain of a love-filled heart.

Tearless hearts
can never be the heralds of the passion.
- James S. Stewart

SO THAT I MAY BE FILLED WITH JOY: hina charas plerotho (1SAPS):  (Torrey's Topic "joy")

So that (2443)  (hina) introduces the purpose for which Paul wanted to see Timothy. 

Imagine now how such a letter must have stirred Timothy's heart when he opened it and saw how Paul "longed to see" him.  Timothy had no doubt about Paul's love for him.  Are you a "Timothy" in someone else's life? Does your godly life cause them to long to be in your presence because of your affect on their affect?

Filled (4137) (pleroo [word study]) conveys more than just filling something up, as when someone pours water in a glass up the rim.

First, it was often used of the wind filling a sail and thereby carrying the ship along (picture a "joy" empowered saint).

Second, pleroo carries the idea of permeation, and was used of salt’s permeating meat in order to flavor and preserve it (picture a "joy" permeated saint).

Third, pleroo has the connotation of total control & domination by that which fills. So if jealousy fills it controls (Acts 5:17,18). If the Spirit fills He controls ( Ephesians 5:18 see note). (picture a "joy" controlled saint).

See related topic: Joy - Fruit of the Spirit

Joy (5479) (chara [word study] from chairo = to rejoice) refers to an experience of gladness, delight, rejoicing, a feeling of inner happiness.

Secular dictionaries define joy as the emotion evoked by well-being, success, or good fortune or the emotion evoked by the prospect of possessing what one desires. The world's definition of joy is therefore virtually synonymous with the definition of happiness, for both of these "emotions" are dependent on what "happens".

unsatisfied desire which is itself more desirable than any other satisfaction.

C H Spurgeon in his sermon on the well known verse in Nehemiah 8:10 that speaks of the "joy of the LORD" comments that...

Springing from the Lord as its source, it will necessarily be of a very elevated character. Since man fell in the garden, he has too often sought for his enjoyments where the serpent finds his. It is written, “upon your belly shall you go and so shall you eat dust all the days of your life”—this was the serpent’s doom. And man, with infatuated ambition, has tried to find his delight in his sensual appetites and to content his soul with earth’s poor dust. But the joys of time cannot satisfy an undying nature, and when a soul is once quickened by the eternal Spirit, it can no more fill itself with worldly mirth, or even with the common enjoyments of life than can a man snuff up wind and feed on it. But, Beloved, we are not left to search for joy. It is brought to our doors by the love of God our Father—joy refined and satisfying, befitting immortal spirits. God has not left us to wander among those unsatisfactory things which mock the chase which they invite. He has given us appetites which carnal things cannot content, and He has provided suitable satisfaction for those appetites. He has stored up at His right hand pleasures forevermore, which even now He reveals by His Spirit to those chosen ones whom He has taught to long for them. Let us endeavor to analyze that special and peculiar pleasure which is here called “The joy of the Lord.” It springs from God, and has God for its object. The Believer who is in a spiritually healthy state rejoices mainly in God Himself. He is happy because there is a God, and because God is in His Person and Character what He is. All the attributes of God become well-springs of joy to the thoughtful, contemplative Believer. For such a man says within his soul, “All these attributes of my God are mine. His power is my protection. His wisdom is my guidance. His faithfulness, is my foundation. His Grace is my salvation.” He is a God who cannot die, faithful and true to His promise. He is all love, and at the same time infinitely just, supremely holy. Why, the contemplation of God to one who knows that this God is His God forever and ever is enough to make the eyes overflow with tears because of the deep, mysterious, unutterable bliss which fills the heart. (The Joy of the LORD, the Strength of His People)

the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness (Galatians 5:22 - see notes)