John Calvin Commentary 2 Timothy 1:3

"I thank God, whom I serve from my forefathers in a pure conscience, how unceasing is my remembrance of thee in my supplications, night and day" — 2 Timothy 1:3 (ASV)

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

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

But here it may be asked, “Since Paul glories in following the religion handed down from his ancestors, is this a sufficiently solid foundation?” For from this it follows that this will be a plausible pretext for excusing all superstitions, and that it will be a crime if anyone departs, in the smallest degree, from the institutions of his ancestors, whatever these may be. The answer is easy.

He does not here lay down a fixed rule that every person who follows the religion received from his fathers is believed to worship God correctly; and, on the other hand, that he who departs from the custom of his ancestors is at all to blame for it.

For this circumstance must always be taken into account: Paul was not descended from idolaters, but from the children of Abraham, who worshiped the true God. We know what Christ says, in disapproving of all the false worship of the Gentiles: that the Jews alone maintained the true method of worship.

Paul, therefore, does not rest solely on the authority of the fathers, nor does he speak indiscriminately of all his ancestors; but he removes that false opinion with which he knew he was unjustly charged—that he had forsaken the God of Israel and framed for himself a strange god.

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

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

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

Again,

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

Again,

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

In my prayers night and day. From this we see how great his constancy in prayer was; and yet he affirms nothing about himself but what Christ recommends to all His followers. Therefore, we ought to be moved and inspired by such examples to imitate them, so that, at least, such a necessary exercise may be more frequent among us. If anyone understands this to mean the daily and nightly prayers Paul was accustomed to offer at stated hours, there will be no impropriety in that view; though I offer a simpler interpretation: that there was no time when he was not engaged in prayer.