2 Timothy 4:8
Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing.
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(8) A crown of righteousness.—More accurately rendered, the crown of righteousness. St. Paul, after speaking calmly of death, the bitterness of which he was already tasting, looks on beyond death, and speaks of the crown which awaited him. The crown was the victory prize which the “good fight” of 2Timothy 4:7 had won. It is called “the crown of righteousness,” it being the crown to which righteousness can lay claim—that is, the crown awarded to righteousness.

Which the Lord, the righteous judge, shall give me.—As a righteous judge will the Lord award him the crown, recognising him as one who had the prize of victory. Not improbably, the expression “the righteous judge” was written in strong contrast to that unrighteous judge who had condemned Paul, and in accordance with whose unjust sentence he would presently suffer a painful death.

At that day.—This is the third time the words “that day” are used in this Epistle (see 2Timothy 1:12-18). The day of judgment is, of course, signified, the day when the Lord shall come again with glory.

And not to me only, but unto all them also that love his appearing.—Then St. Paul, instead of concluding this section of his letter with the glorious words telling of his serene courage and of his confidence in a crowned and immortal life, adds a gentle reminder to Timothy: he, too, with any others who really look for the Second Coming of the Lord, might win the same glorious crown—the sure guerdon of righteousness. The Apostle specifies here exactly the persons for whom “the crown” was reserved—those who in this life have indeed longed for the appearance of the Lord in judgment. None here could in very truth desire “His appearing,” save His own, who love Him and struggle to live His life. Calvin well remarks: “(St. Paul) excludes from the number of the faithful those to whom Christ’s coming is a source of terror.”

4:6-8 The blood of the martyrs, though not a sacrifice of atonement, yet was a sacrifice of acknowledgment to the grace of God and his truth. Death to a good man, is his release from the imprisonment of this world, and his departure to the enjoyments of another world. As a Christian, and a minister, Paul had kept the faith, kept the doctrines of the gospel. What comfort will it afford, to be able to speak in this manner toward the end of our days! The crown of believers is a crown of righteousness, purchased by the righteousness of Christ. Believers have it not at present, yet it is sure, for it is laid up for them. The believer, amidst poverty, pain, sickness, and the agonies of death, may rejoice; but if the duties of a man's place and station are neglected, his evidence of interest in Christ will be darkened, and uncertainty and distress may be expected to cloud and harass his last hours.Henceforth there is laid up for me - At the end of my race, as there was a crown in reserve for those who had successfully striven in the Grecian games; compare the notes on 1 Corinthians 9:25. The word "henceforth" - λοιπὸν loipon - means "what remains, or as to the rest;" and the idea is, that that was what remained of the whole career. The race had been run; the conflict had been waged; and all which was now necessary to complete the whole transaction, was merely that the crown be bestowed.

A crown of righteousness - That is, a crown won in the cause of righteousness, and conferred as the reward of his conflicts and efforts in the cause of holiness. It was not the crown of ambition; it was not a garland won in struggles for earthly distinction; it was that which was the appropriate reward of his efforts to be personally holy, and to spread the principles of holiness as far as possible through the world.

Which the Lord, the righteous Judge, shall give me - The Lord Jesus, appointed to judge the world, and to dispense the rewards of eternity. It will be seen in the last day that the rewards of heaven are not conferred in an arbitrary manner, but that they are bestowed because they ought to be, or that God is righteous and just in doing it. No man will be admitted to heaven who ought not, under all the circumstances of the case, to be admitted there; no one will be excluded who ought to have been saved.

At that day - That is, the time when he will come to judge the world; Matthew 25.

And not to me only - "Though my life has been spent in laboriously endeavoring to spread his religion; though I have suffered much, and labored long; though I have struggled hard to win the prize, and now have it full in view, yet I do not suppose that it is to be conferred on me alone. It is not like the wreath of olive, laurel, pine, or parsley (See the notes at 1 Corinthians 9:25), which could be conferred only on one victor (See the notes at 1 Corinthians 9:24); but here every one may obtain the crown who strives for it. The struggle is not between me and a competitor in such a sense that, if 'I' obtain the crown, 'he' must be excluded; but it is a crown which 'he" can obtain as well as 'I.' As many as run - as many as fight the good fight - as many as keep the faith - as many as love his appearing, may win the crown as well as I." Such is religion, and such is the manner in which its rewards differ from all others.

At the Grecian games, but one could obtain the prize; 1 Corinthians 9:24. All the rest who contended in those games, no matter how numerous they were, or how skilfully they contended, or how much effort they made, were of course subjected to the mortification of a failure, and to all the ill-feeling and envy to which such a failure might give rise. So it is in respect to all the prizes which this world can bestow. In a lottery, but one can obtain the highest prize; in a class in college, but one can secure the highest honor; in the scramble for office, no matter how numerous the competitors may be, or what may be their merits, but one can obtain it. All the rest are liable to the disappointments and mortifications of defeat. Not so in religion. No matter how numerous the competitors, or how worthy any one of them may be, or how pre-eminent above his brethren, yet all may obtain the prize; all may be crowned with a diadem of life, of equal brilliancy. No one is excluded because another is successful; no one fails of the reward because another obtains it. Who, then, would not make an effort to win the immortal crown?

Unto all them also that love his appearing - That is, unto all who desire his second coming. To believe in the second advent of the Lord Jesus to judge the world, and to desire his return, became a kind of a criterion by which Christians were known. No others but true Christians were supposed to believe in that, and no others truly desired it; compare Revelation 1:7; Revelation 22:20. It is so now. It is one of the characteristics of a true Christian that he sincerely desires the return of his Saviour, and would weLcome his appearing in the clouds of heaven.

8. a crown—rather as Greek, "the crown." The "henceforth" marks the decisive moment; he looks to his state in a threefold aspect: (1) The past "I have fought"; (2) The immediate present; "there is laid up for me." (3) The future "the Lord will give in that day" [Bengel].

crown—a crown, or garland, used to be bestowed at the Greek national games on the successful competitor in wrestling, running, &c. (compare 1Pe 5:4; Re 2:10).

of righteousness—The reward is in recognition of righteousness wrought in Paul by God's Spirit; the crown is prepared for the righteous; but it is a crown which consists in righteousness. Righteousness will be its own reward (Re 22:11). Compare Ex 39:30. A man is justified gratuitously by the merits of Christ through faith; and when he is so justified God accepts his works and honors them with a reward which is not their due, but is given of grace. "So great is God's goodness to men that He wills that their works should be merits, though they are merely His own gifts" [Pope Celestine I., Epistles, 12].

give—Greek, "shall award" in righteous requital as "Judge" (Ac 17:31; 2Co 5:10; 2Th 1:6, 7).

in that day—not until His appearing (2Ti 1:12). The partakers of the first resurrection may receive a crown also at the last day, and obtain in that general assembly of all men, a new award of praise. The favorable sentence passed on the "brethren" of the Judge, who sit with Him on His throne, is in Mt 25:40, taken for granted as already awarded, when that affecting those who benefited them is being passed [Bengel]. The former, the elect Church who reign with Christ in the millennium, are fewer than the latter. The righteous heavenly Judge stands in contrast to the unrighteous earthly judges who condemned Paul.

me—individual appropriation. Greek, "not only to me."

them that love—Greek, "have loved, and do love"; habitual love and desire for Christ's appearing, which presupposes faith (compare Heb 9:28). Compare the sad contrast, 2Ti 4:10, "having loved this present world."

Henceforth there is laid up for me; as to what remains for me, (so the word loipon signifies, not henceforth, as we translate it), there is prepared, and in safe keeping for me, Colossians 1:5; or, there is appointed for me: see Hebrews 9:27.

A crown; another kind of crown than what the conquerors used to have in the Grecian games; a high and great reward, a glory with which my whole man shall be encompassed, as a man’s head is with a crown.

Of righteousness; the purchase of Christ’s righteousness, and an ample reward of mine also, the giving out of which also will be the effect of God’s truth and justice, 1Jo 1:9.

Which the Lord, the righteous judge; and Jesus Christ, who in this shall show himself a righteous judge,

shall give it me of his free mercy, for all I have done hath not merited it, at that day, at the day of judgment; my soul shall have it at my dissolution, my whole man in the resurrection.

And not to me only, but unto all them also that love his appearing; nor is this crown my particular reward, but if any persons so lead their lives in this world, as that they can desire and be pleased with the thoughts and hopes of the second coming of Christ to judgment, Christ will give them also the same reward.

Henceforth there is laid up for me a crown of righteousness,.... The happiness of the future state of the saints is signified by a crown, on account of the glory and excellency of it; and in perfect agreement with the character of the saints, as kings; and who are raised to sit among princes, and to inherit the throne of glory, and have a kingdom prepared for them; and this is called a crown "of righteousness", because it comes through the righteousness of Christ; it is that which gives a right unto it, and without which it cannot be enjoyed; and because it is obtained and possessed in a righteous way, and not by force and usurpation, as crowns sometimes are: it is God the Father's free gift unto his children, what they are born heirs unto, and have a meetness for, through regenerating and sanctifying grace, and have a legal title to it through the righteousness of Christ. Moreover, this may be expressive of the perfect holiness and righteousness of the heavenly state, and of the saints in it, wherein will dwell none but righteous persons, and who will be entirely without sin. And this happiness, signified by a crown, is "laid up"; in the covenant of grace for the saints, which is ordered in all things and sure; and in Christ, in whose hands their persons are, and their grace is, and with him also is their life of glory hid and secured: and this also is laid up in heaven, and reserved there, and that

for me, and thee; for particular persons, for all the vessels of mercy, for all that are chosen in Christ Jesus, and redeemed by his blood, and sanctified by his Spirit;

which the Lord, the righteous Judge, shall give me at that day. By the Lord is meant the Lord Jesus Christ; as is evident from his character, as a Judge, for the Father judgeth no man; and from mention being made hereafter of his appearing: Christ is ordained Judge of quick and dead, for which he is abundantly qualified, and a "righteous" one he will be; he is righteous as God, and as man, and as Mediator, in the discharge of all his offices, and so he will be as a Judge, in the administration of that office; righteousness will be the girdle of his loins, and faithfulness the girdle of his reins; and from Christ, under this character, the apostle expected to receive all his future glory and happiness; and that both in a way of gift, as a free grace gift from him, and through him, and in a way of righteousness; and this seems to be a Jewish way of speaking. One of the Septuagint interpreters, whom Ptolomy king of Egypt sent for from Judea, to translate the law of Moses into Greek, in answer to a question put to him by the king, uses this phrase of , "a crown of righteousness"; and which he represents as the gift of God (z):

at that day; either at the day of death, the time of his dissolution, which was at hand; or at the day of the resurrection, and of the last judgment, when Christ will appear under the above character: and the apostle further observes, to the comfort and encouragement of Timothy, and others, that this happiness was not intended and prepared for himself only, but for others:

and not to me only, but unto all them also that love his appearing; that is, his appearing at his second coming; which is to be loved, and so looked for by the saints, not only because it will be glorious in itself, in its attendants and consequences, but will be of great advantage to the saints; Christ will appear unto salvation to them, and so to their joy; they will appear with him in glory, and be like him, and enjoy the everlasting vision of him. The devils believe this appearance of Christ, but tremble at it; wicked men will behold him, and fear; saints know, believe, and love both Christ and his appearing; and such will wear that crown: the Ethiopic version renders it, "who love him at his coming"; all that love him now, will love him then.

(z) Aristeae Hist. 72. Interpr. p. 91, Ed. Oxon.

Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing.
2 Timothy 4:8. Λοιπόν] Wahl interprets it by ἤδη (jam, already), but this meaning is very doubtful. Other expositors take it to be equivalent to τὸ λοιπόν: “for the future;” Heydenreich: “one day, after course and fight are finished.” But the present ἀπόκειται is against this; it cannot be “future in sense” (Hofmann), for the signification of the word forbids it. Beza’s interpretation suits the context best: “in reliquum;” and with this de Wette and Wiesinger agree. At the end of his life-course, when he has faithfully played out his part, there remains nothing more for the apostle—than to receive the reward which is already prepared for him.

ἀπόκειταί μοι] comp. Colossians 1:5 (see my Commentary, p. 57).

ὁ τῆς δικαιοσύνης στέφανος] Continuation of the figure from 2 Timothy 4:7.

ὁ στέφανος is used for the prize of victory in 1 Corinthians 9:25. The genitive τῆς δικαιοσύνης, like τῆς ζωῆς in Jam 1:12, Revelation 2:10, and τῆς δόξης in 1 Peter 5:4, may be taken most naturally as the genitivus appositionis, and δικαιοσύνη as the perfect state, granted at the judgment to the believer by the sentence that justifies him (so, too, van Oosterzee). Δικαιοσύνη does not denote the act of justifying so much as the state of justification.

Two other interpretations are found in Heinrichs: στεφ. δικαιοσ., i.e. corona, vel quae δικαίως dabitur ei, qui ea dignus est, a δικαίῳ κριτῇ (“the crown of just recompense,” Heydenreich, Matthies, and others; but δικαιοσύνη never means recompense), vel quae mihi ob δικαιοσύνην debetur. This last interpretation is found in Chrysostom: δικαιοσύνην ἐνταῦθα τὴν καθόλου φησὶν ἀρετήν; also in de Wette, Wiesinger, Plitt. It is indeed possible, but improbable, because in that case we would not be told of what the crown of victory consists. Besides, the analogy of the passages quoted is against this interpretation.[63]

It is manifestly quite out of place to understand ΔΙΚΑΙΟΣΎΝΗ here, as Calovius and Mosheim do, of the imputed righteousness of Christ.

ὋΝ ἈΠΟΔΏΣΕΙ (often used to denote the divine recompense on the day of judgment, Matthew 16:27; Romans 2:6) ΜΟΙ Ὁ ΚΎΡΙΟς (i.e. Christ) ἐν ἐκείνῃ τῇ ἡμέρᾳ, ὁ δίκαιος κριτής (see 2 Timothy 4:1), in apposition to Ὁ ΚΎΡΙΟς. There is nothing strange in laying stress on the righteousness of the judge, since that forms the main element in the divine judgment. God’s χάρις does not take away His ΔΙΚΑΙΟΣΎΝΗ, and the gospel does not deny, but confirms, the truth that for the believer the judgment will take place ΚΑΤᾺ ΤᾺ ἜΡΓΑ ΑὐΤΟῦ, or ΚΑΤᾺ ΤῊΝ ΠΡᾶΞΙΝ ΑὐΤΟῦ. To this truth Paul often directs attention, not only for exhortation, but also for comfort; see 2 Thessalonians 1:5.[64]

While Paul expresses for himself the hope of the reward of victory, he knows that he is not claiming something special for himself alone. Hence he adds: Οὐ ΜΌΝΟΝ ΔῈ ἘΜΟΊ (sc. ἀποδώσει κ.τ.λ.), ἈΛΛᾺ ΚΑῚ ΠᾶΣΙ ΤΟῖς ἨΓΑΠΗΚΌΣΙ] the perfect in the sense of the present: “who have fixed their love on,” i.e. “who love” (comp. Winer, p. 256 [E. T. p. 341]). But if we proceed from the standpoint of ἀποδώσει, the perfect may also be understood to mean: “to those who in this mortal life have longed for the appearing of the Lord” (Hofmann).

ΤῊΝ ἘΠΙΦΆΝΕΙΑΝ ΑὐΤΟῦ] is not to be understood of the first appearance of the Lord in the flesh, 2 Timothy 1:10, but, according to the context, and in harmony with 2 Timothy 4:1, of the second coming. The verb ἨΓΑΠΗΚΌΣΙ is not opposed to this, for it is used elsewhere to denote the desire for something future; see 1 Peter 3:10. Matthies: “to all who in love for Him wait longingly for His second coming.”

[63] Hofmann disputes the interpretation given above, because “Life, glory is a blessing, whereas righteousness is a condition which is rewarded;” but righteousness, taken as it is taken here, is a blessing. On the other hand, Hofmann disputes Wiesinger’s interpretation, at the same time giving one of his own which is far from clear: “he who obtains the στέφανος adjudged to him, is thereby acknowledged to be a righteous man.”

[64] De Wette is wrong in his assertion, that this passage is incompatible with Paul’s view of grace, and that from a subjective standpoint God’s righteousness can only be feared if we are rightly humble and have knowledge of self. If it is not denied that in the Pauline passages, Romans 2:5 ff., 2 Thessalonians 1:5, a reward is expected from God’s righteousness, we cannot see why Paul could not possibly have claimed it for himself. Was the consciousness of his fidelity in the service of the Lord, which, moreover, he expresses elsewhere, altogether incompatible with his utterance of humility in Php 3:12?—The contrast of objective and subjective point of view—to which contrast de Wette makes appeal—does not exist for the Christian consciousness.

2 Timothy 4:8. λοιπόν: For what remains. The R.V. renders it besides in 1 Corinthians 1:16, moreover in 1 Corinthians 4:2. The notion of duration of future time is not in the word any more than in the French du reste. St. Paul means here “I have nothing more to do than to receive the crown”. λοιπόν has the sense of in conclusion in 2 Corinthians 13:11, 1 Thessalonians 4:1, and does not differ from τὸ λοιπὸν as used in Php 3:1; Php 4:8, 2 Thessalonians 3:1; or τοῦ λοιποῦ as used in Galatians 6:17, Ephesians 6:10. The meaning of τὸ λοιπόν in 1 Corinthians 7:29, Hebrews 10:13 is henceforth.

ἀπόκειται: reposita est (Vulg.). Cf. Colossians 1:5, διὰ τὴν ἐλπίδα τὴν ἀποκειμένην ὑμῖν ἐν τοῖς οὐρανοῖς, and, for the sentiment, 1 Peter 1:4.

ὁ τῆς δικαιοσύνης στέφανος: The whole context demands that this should be the possessive genitive, The crown which belongs to, or is the due reward of, righteousness, the incorruptible crown of 1 Corinthians 9:25. The verbal analogies of στέφ. τῆς ζωῆς, Jam 1:12, Revelation 2:10, and στέφ. τῆς δόξης, 1 Peter 5:4, support the view that it is the gen. of apposition; but it is difficult on this supposition to give the phrase an intelligible meaning. “Good works, which are the fruits of Faith and follow after Justification … are pleasing and acceptable to God in Christ” (Art. xii.). It is to be noted that στεφ. τῆς δικ. is applied to the golden fillet worn by the high priest in the Tests. of the Twelve Patriarchs, Levi, viii. 2.

ἀποδώσει: reddet (Vulg.). As long as we agree to the statement that Moses ἀπέβλεπεν εἰς τὴν μισθαποδοσίαν (Hebrews 11:26), it seems trifling to dispute the retributive force of ἀπο- in this word. Of course “the reward is not reckoned as of debt, but as of grace”. St. Paul could say, “It is a righteous thing with God to recompense (ἀνταποδοῦναι) … to you that are afflicted rest with us” (2 Thessalonians 1:6-7), see also Romans 2:6.

ἐν ἐκείνῃ τῇ ἡμέρᾳ: see on 2 Timothy 1:12.

ὁ δίκαιος κριτής: The notion expressed in this phrase goes back to Genesis 18:25. For the actual words, see reff.

οὐ μόνον δὲἀλλὰ καί: See on 1 Timothy 5:13.

τοῖς ἠγαπηκόσι τὴν ἐπιφάνειαν αὐτοῦ: The ἐπιφάνεια here meant is the Second Coming of Christ. Those who love it do not fear it, for “there is no fear in love” (1 John 4:18); they endeavour to make themselves increasingly ready and fit for it (1 John 3:3); when they hear the Lord say, “I come quickly,” their hearts respond, “Amen; come, Lord Jesus” (Revelation 22:20). The perfect tense is used because their love will have continued up to the moment of their receiving the crown, or because St. Paul is thinking of them from the standpoint of the day of crowning.

8. henceforth] Or, ‘it remains only that’ as in Matthew 26:45, in the Garden of Gethsemane ‘it remains only for you to sleep on,’ ‘there is nothing else to be done.’ St Paul commonly uses the word (with and without the article) to introduce the closing words of exhortation in his Epistles, 2 Corinthians 13:11; Ephesians 6:10; Php 3:1, and again after a digression 2 Timothy 4:8; 2 Thessalonians 3:1. It seems unnecessary to have recourse to the sense in which Polybius uses the word, ‘accordingly,’ ‘proinde,’ ‘itaque.’ In construction it is a neuter adjective used adverbially.

there is laid up] Cf. Luke 19:20, ‘laid up in a napkin,’ Colossians 1:5 ‘the hope which is stored up for you in the heavens.’

a crown of righteousness] The crown; the genitive ‘righteousness’ is similar to the genitives of the particular contests in which the crown was won; e.g. Pind. Nem. 2 Timothy 4:9, ‘Pytheas, broad-shouldered son of Lampo, won the crown of the double-contest (wrestling and boxing) at the Nemean games.’ ‘Righteousness’ then is the ‘race’ of the Christian life. So in 1 Timothy 6:11; 2 Timothy 2:22, ‘follow after righteousness,’ and in ch. 2 Timothy 3:16, ‘the discipline which is in righteousness,’ the word is instead of a volume. The genitives in James 1:12, ‘the crown of life,’ 1 Peter 5:4, ‘a crown of glory,’ are similar to the genitives of the particular material of which the crown was made; e.g. Pind. Nem. 6:18, ‘He too was victor at Olympia and first won himself the crown of olive for the Æacidæ from Alpheus.’ The crown at the Pythian games was of laurel leaves, at the Nemean of parsley, at the Isthmian of ivy.

shall give] Award; the word has occurred 1 Timothy 5:4, where see note. This and the well-known passages Luke 19:8, ‘I restore fourfold,’ Luke 20:25, ‘Render unto Cæsar the things that are Cæsar’s,’ Romans 13:7, ‘Render to all their dues,’ shew the force of the compound verb here ‘give the due award.’

‘A pound of that same merchant’s flesh is thine;

The court awards it and the law doth give it.’

The same word is used by Christ of the judgment, ‘then shall he reward (R.V. render) every man according to his works’ Matthew 16:27.

unto all … that love his appearing] The perfect part.; the sense is fully given by who have their love set on, as R.V. well renders the similar perfect, 1 Timothy 4:10, ‘we have our hope set on the living God.’ For the special force of this higher word agapân for ‘to love’ see Trench, N. T. Syn. § 12 ‘a word born within the bosom of revealed religion,’ and Westcott, John 21:15, ‘St Peter lays claim only to the feeling of natural love of which he could be sure; he does not venture to say that he has attained to that higher love which was to be the spring of the Christian life.’

his appearing] As in 2 Timothy 4:1, of the second coming; to which all the six occurrences of the substantive in N.T. refer. The verb in Luke 1:79 and Titus 2:11; Titus 3:4 refers to the first Epiphany.

2 Timothy 4:8. Λοιπὸν, Henceforth) How delightful is this particle!—the decisive moment. Paul, in accordance with the actual moment of his departure, looks to his three states: 1. the past, I have fought; 2. the immediately present, there is laid up; 3. the future, the Lord shall give.—ἀπόκειται, there is laid up) after all hardship and danger have been for ever overcome.—δικαιοσύνης) of righteousness, for which I have contended. The righteous refers to this.—στέφανος, a crown) The crown used to be bestowed after wrestling, running, fighting.—ἀποδώσει, will award) The word righteous accords with this, 2 Thessalonians 1:6-7.—ὁ Κύριος, the Lord) Christ. Of whom also, 2 Timothy 4:1; 2 Timothy 4:14; 2 Timothy 4:17-18; 2 Timothy 4:22, speak.—ἐν ἐκείνῃ τῇ ἡμέρᾳ, in that day) Whether or not Paul knew of the first resurrection, and claimed any such thing for himself, I do not know. That day is the last—the day of the universal judgment. A great part of the glory will then, and not till then, be added to the elect, 2 Corinthians 5:10; a passage which ought to be understood universally. There is nothing to prevent the partakers of the first resurrection from receiving a crown also at the last day, and from obtaining in that general assembly of all men an entirely new award of praise. The number of the brethren, Matthew 25:40, will be far less than that of the others who conferred benefits upon them. Therefore the favourable sentence passed upon those ‘brethren’ is taken for granted as already awarded.[14]—ἐμοὶ, to me) Individual application.—πᾶσι, to all) This is a great additional source of joy to Paul; it is calculated to sharpen Timothy. Paul had gained many of these.—ἠγαπηκόσι, who love and have loved) This has a higher signification in the preterite, than ἀγαπήσας, 2 Timothy 4:10; where see a mournful antithesis. This desire of the appearing of the Lord presupposes in the individuals the whole state of sincere Christianity, especially faith. A Metonymy of the consequent for the antecedent.—ἐπιφάνειαν, His appearance) viz. the first and the second.

[14] The ‘brethren’ are supposed as already having had glory awarded to them, and as sitting beside the Judge as His assessors in judgment.—ED.

Verse 8. - The for a, A.V.; to me for me, A.V.; only to me for to me only, A.V.; also to all them for unto all them also, A.V.; have loved for love. Henceforth (λοιπόν); as Hebrews 10:13. The work of conflict being over, it only remains to receive the crown. The crown of righteousness means that crown the possession of which marks the wearer as righteous before God. The analogous phrases are, "the crown of glory" (1 Peter 5:4) and "the crown of life" (James 1:12; Revelation 2:10). The righteousness, the glory, and the life of the saints are conceived as displayed in crowns, as the kingly dignity is in the crown of royalty. The righteous Judge (κριτής). In Acts 10:42 the Lord Jesus is said to be ordained of God Κριτὴς ζώντων καὶ νεκρῶν. "the Judge of quick and dead;" and in Hebrews 12:23 we read, Κριτῇ Θεῷ πάντων, "God the Judge of all." But nowhere else, either in the Old Testament or the New Testament, is this term applied directly either to God or to Christ. Surely its use here is influenced by the preceding metaphor of the ἀγών and the δρόμος and the στέφανος; and "the righteous Judge" is the impartial βραβεύς, or "judge," who assigned the prizes at the games to those who had fairly won them. And this is the proper meaning of κριτής, "the umpire," applied, especially at Athens, to the "judges" at the poetic contests (Liddell and Scott). Thucydides contrasts the κριτής and the ἀγωνιστής; Aristophanes the κριταί and the θεαταί, the "spectators;" and the word "critic" is derived from this meaning of κιτής and κριτικός. The whole picture is that of the apostle running his noble race of righteousness to the very end, and of the Lord himself assigning to him the well earned crown of victory in the presence of heaven and earth assembled for the solemnity of that great day. That have loved his appearing. It will be a characteristic of those who will be crowned at that day that all the time they were lighting the good fight they were looking forward with hope and desire for their Lord's appearing and kingdom. "Thy kingdom come" was their desire and their petition. They will be able to say at that day, "So, this is our God; we have waited for him, and he will save us: this is the Lord; we have waited for him, we will be glad and rejoice in his salvation" (Isaiah 25:9). His appearing; as in ver. 2. 2 Timothy 4:8Henceforth (λοιπὸν)

Lit. as to what remains. Λοιπὸν or τὸ λοιπὸν either finally, as 2 Corinthians 13:11; or henceforth as here, Mark 14:41; 1 Corinthians 7:29, Hebrews 10:13 : or for the rest, besides, as 1 Thessalonians 4:1 (note); 2 Thessalonians 3:1.

There is laid up (ἀπόκειται)

Or laid away. In Pastorals only here. In Paul, see Colossians 1:5 (note). Luke 19:20 of the pound laid up in a napkin.

A crown of righteousness (ὃ τῆς δικαιοσύνης στέφανος)

The phrase N.T.o. See on στεφανοῦται is crowned, 2 Timothy 2:5. Rend. the crown.

Judge (κριτής)

Comp. 2 Timothy 4:1. Mostly in Luke and Acts. oP. Only here in Pastorals. Applied to Christ, Acts 10:42; James 5:9; to God, Hebrews 12:28; James 4:12.

Shall give (ἀποδώσει)

Most frequent in Synoptic Gospels. It may mean to give over or away, as Matthew 27:58; Acts 5:8; Hebrews 12:16 : or to give back, recompose, as here, Matthew 6:4, Matthew 6:6, Matthew 6:18; Romans 2:6.

At that day (ἐν ἐκείνῃ τῇ ἡμέρᾳ)

See on 2 Timothy 1:12.

That love his appearing (τοῖς ἠγαπηκόσι τὴν ἐπιφάνειαν αὐτοῦ)

For love rend. have loved. Appearing, Christ's second coming: see on 1 Timothy 6:14; see on 2 Thessalonians 2:8. The phrase N.T.o. Some have interpreted appearing as Christ's first coming into the world, as 2 Timothy 1:10; but the other sense is according to the analogy of 1 Corinthians 2:9; Philippians 3:20; Hebrews 9:28.

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