8 From now on, there is stored up for me the crown of righteousness, which the Lord, the righteous judge, will give to me on that day; and not to me only, but also to all those who have loved his appearing.
*Minor differences ignored. Grouped by changes, with first version listed as example.
Henceforth there is laid up for me the crown of righteousness Having boasted of having fought his fight and finished his course, and kept the faith, he now affirms that he has not labored in vain. Now it is possible to put forth strenuous exertion, and yet to be defrauded of the reward which is due. But Paul says that his reward is sure. This certainty arises from turning his eyes to the day of the resurrection, and this is what we also ought to do; for all around we see nothing but death, and therefore we ought not to keep our eye fixed on the outward appearance of the world, but, on the contrary, to hold out to our minds the coming of Christ. The consequences will be, that nothing can detract from our happiness. Which the Lord the righteous Judge will render to me Because he mentions "the crown of righteousness" and "the righteous Judge," and employs the word "render," the Papists endeavor, by means of this passage, to build up the merits of works in opposition to the grace of God. But their reasoning is absurd. Justification by free grace, which is bestowed on us through faith, is not at variance within the rewarding of works, but, on the contrary, those two statements perfectly agree, that a man is justified freely through the grace of Christ, and yet that God will render to him the reward of works; for as soon as God has received us into favor, he likewise accepts our works, so as even to deign to give them a reward, though it is not due to them. Here two blunders are committed by the Papists; first, in arguing that we deserve something from God, because we do well by virtue of our freewill; and secondly, in holding that God is bound to us, as if our salvation proceeded from anything else than from his grace. But it does not follow that God owes anything to us, because he renders righteously what he renders; for he is righteous even in those acts of kindness which are of free grace. And he "renders the reward" which he has promised, not because we take the lead by any act of obedience, but because, in the same course of liberality in which he has begun to act toward us, he follows up his former gifts by those which are afterwards bestowed. In vain, therefore, and to no purpose, do the Papists labor to prove from this, that good works proceed from the power of freewill; because there is no absurdity in saying that God crowns in us his own gifts. Not less absurdly and foolishly do they endeavor, by means of this passage, to destroy the righteousness of faith; since the goodness of God -- by which he graciously embraces a man, not imputing to him his sins -- is not inconsistent with that rewarding of works which he will render by the same kindness with which he made the promise. [1] And not to me only That all the rest of the believers might fight courageously along with him, he invites them to a participation of the crown; for his unshaken steadfastness could not have served for an example to us, if the same hope of obtaining the crown had not been held out to us. To all who love his coming [2] This is a singular mark which he employs in describing believers. And, indeed, wherever faith is strong, it will not permit their minds to fall asleep in this world, but will elevate them to the hope of the last resurrection. His meaning therefore is, that all who are so much devoted to the world, and who love so much this fleeting life, as not to care about the coming of Christ, and not to be moved by any desire of it, deprive themselves of immortal glory. Woe to our stupidity, therefore, which exercises such power over us, that we never think seriously about the coming of Christ, to which we ought to give our whole attention. Besides, he excludes from the number of believers those in whom the coming of Christ produces terror and alarm; for it cannot be loved unless it be regarded as pleasant and delightful.
1 - "The Papists themselves ought to observe carefully what was said by one of those whom they call their Doctors. How would God render the crown as a righteous Judge, if he had not first given grace as a merciful Father? And how would there have been righteousness in us, had it not been preceded by the grace which justifies us? And how would that crown have been rendered as due, had not all that we have -- been given when it was not due?' These are the words of Augustin; and although the Papists do not choose to keep by the Holy Scripture, they ought at least not to be so base as to renounce that which they pretend to hold. But even this is not all. It is true that it is a doctrine which well deserves to be embraced, that God cannot be a righteous Judge to save us, unless he have been previously declared to be in the highest degree a merciful Father; that there will be no righteousness in us but that which he has placed there; and that he cannot reward us but by crowning his gifts. But it is also true, that, though God has given us grace to serve him, though we have laboriously done, according to our ability, all that was possible for us, though we have done so well that God accepts of it all; still there will be much to censure in all the best works that we have done, and the greatest virtue that can be perceived in us will be vicious." -- Fr. Ser.
2 - "Son apparition." -- "His appearing."
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; Matt. 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.
Henceforth there is laid up for me a crown - This I can claim as my due; but the crown I expect is not one of fading leaves, but a crown of righteousness; the reward which God, in his kindness, has promised to them who are faithful to the grace he has bestowed upon them.
The Lord, the righteous Judge - He alludes here to the brabeus, or umpire in the Grecian games, whose office it was to declare the victor, and to give the crown.
At that day - The day of judgment; the morning of the resurrection from the dead.
Unto all them also that love his appearing - All who live in expectation of the coming of Christ, who anticipate it with joyfulness, having buried the world and laid up all their hopes above. Here is a reward, but it is a reward not of debt but of grace; for it is by the grace of God that even an apostle is fitted for glory. And this reward is common to the faithful; it is given, not only to apostles, but to all them that love his appearing. This crown is laid up - it is in view, but not in possession. We must die first.
I have several times noted the allusions of St. Paul to the Greek poets, and such as seemed to argue that he quoted immediately from them. There is a passage in the Alcestis of Euripides, in which the very expressions used here by the apostle are found, and spoken on the occasion of a wife laying down her life for her husband, when both his parents had refused to do it.
Ουκ ηθελησας ουδ' ετολμησας θανειν
Του σου προ παιδος· αλλα την δ' ειασατε
Γυναικ' οθνειαν, ἡν εγω και μητερα
Πατερα τε γ' ενδικως αν ἡγοιμην μονην·
Και τοι καλον γ' αν τανδ' αγων' ηγωνισω,
Του σου προ παιδος κατθανων.
Alcest. v. 644.
"Thou wouldst not, neither darest thou to die for thy son; but hast suffered this strange woman to do it, whom I justly esteem to be alone my father and mother: thou wouldst have fought a good fight hadst thou died for thy son."
See Sophocles and Aeschylus, quoted 1-Timothy 6:15.
The καλος αγων, good fight, was used among the Greeks to express a contest of the most honorable kind, and in this sense the apostle uses it.
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.
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 1-Peter 5:4; Revelation 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 (Revelation 22:11). Compare Exodus 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" (Acts 17:31; 2-Corinthians 5:10; 2-Thessalonians 1:6-7).
in that day--not until His appearing (2-Timothy 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 Matthew 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 Hebrews 9:28). Compare the sad contrast, 2-Timothy 4:10, "having loved this present world."
The crown of that righteousness - Which God has imputed to me and wrought in me. Will render to all - This increases the joy of Paul, and encourages Timotheus. Many of these St. Paul himself had gained. That have loved his appearing - Which only a real Christian can do. I say a real Christian, to comply with the mode of the times: else they would not understand, although the word Christian necessarily implies whatsoever is holy, as God is holy. Strictly speaking, to join real or sincere to a word of so complete an import, is grievously to debase its noble signification, and is like adding long to eternity or wide to immensity.
*More commentary available at chapter level.