2 Timothy 4:5–8

"But watch thou in all things, endure affliction." It was for this therefore, that he foretold these things; as Christ also toward the end predicted that there should be "false Christs and false prophets"; so he too, when he was about to depart, spoke of these things. "But watch thou in all things, endure affliction"; that is, labor, preoccupy their minds before this pestilence assails them; secure the safety of the sheep before the wolves enter in, everywhere endure hardship. "Do the work of an evangelist, make full proof of thy ministry." Thus it was the work of an evangelist that he should endure hardship, both in himself, and from those without; "make full proof of" that is, fulfill "thy ministry."

But you be sober in all things, endure hardship, do the work of an evangelist, fulfill your ministry.

But you be sober in all things. Therefore, because of being sober and having been awakened, he said these things.

endure hardship. Strive, Paul says, labor, anticipate the teachings of the disciples in good and true doctrines before that distress comes upon you.

fulfill your ministry. For even Timothy also served in preaching. Indeed, he preached. Therefore, complete what you have begun with confidence, and spread the message while they are still receptive.

Concerning his own impending departure, into eternal glory.

Do you see why the apostle said first of all that he should be watchful? It is as if the apostle says: before this destruction comes, before the wolves arrive, suffer both voluntarily and against your will, in order to bring the sheep to a state of safety.

Therefore, the work of the evangelist is to suffer both from oneself and from others.

Thus, the ministry is fulfilled when one suffers.

Then when he says, "but be vigilant," he proposes the need on Timothy's part, to whom the office was entrusted; hence it was necessary that he preach: first, he urges him to be solicitous; second, he exhorts him to labor; third, that he moderate his labor.

He says, therefore, "but be vigilant." As if to say: they are doing these things, but be vigilant: "watch therefore, because at what hour you know not, your Lord will come" (Matt 24:42); "and there were in the same country shepherds watching and keeping the night watches over their flocks" (Luke 2:8); "he that rules, with carefulness" (Rom 12:8).

But because solicitude exists without labor, it is empty: first, therefore, he urges him to labor in all things; second, he shows when he should labor; third, the need to labor. He says, therefore, be vigilant, but in such a way that you are doing something; hence he says, "labor": "the fruit of good labors is glorious" (Wis 3:15); "labor in all things," i.e., among every type of man: "blessed are you that sow upon all waters" (Isa 32:20); "preach the Gospel to every creature" (Mark 16:15).

Then he tells him in which task to labor when he says, "do the work of an evangelist," i.e., preach the Gospel, for this is the noble work unto which Christ has been sent: "to other cities also I must preach the kingdom of God; for therefore am I sent" (Luke 4:43); "the first shall say to Zion: behold they are here; and to Jerusalem I will give an evangelist" (Isa 41:27). Now the name "evangelist" is used sometimes to describe one who has written a Gospel: in this sense there are four; but sometimes it is used to describe those who preach the Gospel: that is the sense here and in Ephesians (Eph 4:11).

He is obliged to labor thus because it is your ministry entrusted to you; hence he says, "fulfill" it by preaching: "and say to Archippus: take heed to the ministry which you have received in the Lord, that you fulfill it" (Col 4:17). But he fulfills the office of evangelist who preaches the Gospel and manifests it in his actions: "Jesus began to do and to teach" (Acts 1:1).

Then he urges him to be moderate when he says, "be sober," either with bodily sobriety such as befits a preacher: for drunkenness is the enemy of wisdom: "I thought in my heart to withdraw my flesh from wine" (Eccl 2:3), or better, sobriety stands for discernment: "I speak words of truth and soberness" (Acts 26:25); "be sober and watch" (1 Pet 5:8).

Let me say something about this; I am helped, you see, by their words, which have gone out to the ends of the whole wide world. Notice first of all his holy act of pouring himself out. He said he was being immolated, not that he was dying. It is not because one who is immolated doesn't die but that not everyone who dies is immolated. So being immolated he is dying for God. The word is taken from sacrifice. Everything that is sacrificed is slaughtered for God.

Listen to the Apostle Paul acknowledging grace, and afterwards desiring the payment of a debt. What acknowledgment of grace is there in Paul? "Who was before a blasphemer, and a persecutor, and injurious; but I obtained," saith he, "mercy." He said that he who obtained it was unworthy; that he had, however, obtained it, not through his own merits, but through the mercy of God. Listen to him now demanding the payment of a debt, who had first received unmerited grace: "For," saith he, "I am now ready to be offered up, and the time of my departure is at hand. I have fought a good fight, I have finished my course, I have kept the faith: henceforth there is laid up for me a crown of righteousness." Now he demands a debt, he exacts what is due. For consider the following words: "Which the Lord, the righteous Judge, shall render unto me in that day."

But not to dwell upon ancient examples, let us come to the most recent spiritual heroes. Let us take the noble examples furnished in our own generation. Through envy and jealousy the greatest and most righteous pillars [of the church] have been persecuted and put to death. Let us set before our eyes the illustrious apostles... Owing to envy, Paul also obtained the reward of patient endurance, after being seven times thrown into captivity, compelled to flee, and stoned. After preaching both in the east and west, he gained the illustrious reputation due to his faith, having taught righteousness to the whole world, and come to the extreme limit of the west, and suffered martyrdom under the prefects. Thus was he removed from the world, and went into the holy place, having proved himself a striking example of patience.

I have fought a good fight, I have finished my course, I have kept the faith: 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.". There now remains for me a crown of righteousness, which the Lord, the righteous Judge, will give me in that day; and not only to me, but to all also who love His appearing."

He did not add next something like "he will deliver me out of the mouth of the lion," for he saw in the spirit that his death was all but at hand. So he adds to his words, "And I was delivered out of the mouth of the lion." He says: "The Lord will deliver me from every evil work and will preserve me unto his heavenly kingdom," indicating his speedy martyrdom, which he foretells even more clearly in the same writing, when he says, "For I am even now ready to be sacrificed, and the time of my dissolution is at hand."

Ye presbyters, "feed the flock which is among you," till God shall show who is to hold the rule over you. For "I am now ready to be offered," that I "may win Christ." Let the deacons know of what dignity they are, and let them study to be blameless, that they may be the followers of Christ. Let the people be subject to the presbyters and the deacons. Let the virgins know to whom they have consecrated themselves.

"For I am now ready to be poured out, and the time of my departure is at hand." He has not said of my sacrifice; but, what is much more, "of my being poured out." For the whole of the sacrifice was not offered to God, but the whole of the drink-offering was.

For I am already being poured out as a drink offering, and the time of my departure has come.

For I, Paul says, already offer myself as a sacrifice to Christ. And he did not say sacrifice, but a drink offering, indicating something greater and more sacred. For a part of the sacrifice alone was offered to God as incense. But the entire drink offering was dedicated to Him. And Paul himself commands his disciples to do this, saying: "Present your members as a living sacrifice." (Rom. 12:1) For he who sacrifices for Christ performs a sacred service himself.

— [OECUMENIUS] The meaning of "being am poured out" is, as it were, that I break the war against all. Neither fighting nor being fought against, for I am perfected.

of my departure. For departure means death, either because of the departing from the earth from which we were taken; or towards the Creator Christ. [end of the excerpt by Oecumenius Π f.169r; A f.182v; B f. 220v; G f.309v—310r] —

I have fought the good fight, I have finished my course, I have kept the faith; there is laid up for me the crown which the Lord will give me on that day" -doubtless of his suffering.

Paul does not say libor but delibor, that is, enduring death in the confession of Christ as a libation of wine is poured out on behalf of honoring God.

Paul calls his destruction a libation, as if his blood were poured out for the sake of true religion.

He did not say "I am being offered as a sacrifice," but something stronger. For in a sacrifice, not everything is offered to God, whereas a drink offering of wine was offered in its entirety.

Above, he advised him to be instant in preaching, and this for the benefit of his audience as well as for Timothy himself; here he presents the third reason, namely, on the part of the Apostle: the reason being that he would be taken from this world soon: first, he predicts that his death is imminent; second, he asks for a visit, at "make haste to come" (2 Tim 4:9). In regard to the first he does two things: first, the imminence of his death is foretold; second, his feeling of security, at "I have fought a good fight." In regard to the first he does two things: first, he describes the sufferings he endured; second, he foretells the death he is awaiting, at "the time of my dissolution is at hand."

In regard to the first he says: "for I am even now ready to be sacrificed." As if to say: I will be sacrificed very soon, for the sufferings of the saints are called a sacrifice: "and if I be made a victim upon the sacrifice and service of your faith, I rejoice" (Phil 2:17); "I will sacrifice to you a sacrifice of praise," i.e., by suffering for you (Ps 115:17). In ancient times when sacrifices were being offered, the moist elements, which were called the firstfruits, were poured out and tasted: "if the firstfruit be holy, so is the lump also" (Rom 11:17); hence the sufferings of the saints were called outpourings.

And although I have experienced them for some time, "the time of my dissolution is at hand." But there are two kinds of dissolution, namely, of the soul from the body: "and the dust shall return into its earth from whence it was, and the spirit shall return to God who gave it" (Eccl 12:7); the other dissolution is that of the body into dust: "you are dust, and unto dust you shall return" (Gen 3:19).

For in a contest there is much labor needed. After the contest victory falls to some, to others disgrace. Is the palm ever given or the crown granted before the course is finished? Paul writes well when he says, "I have fought a good fight, I have finished my course, I have kept the faith; 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 to all who love his appearing."

And let the bishop give thanks for them, saying as follows: "O Lord, save Thy people, and bless Thine inheritance," which Thou hast purchased with the precious blood of Thy Christ. Feed them under Thy right hand, and cover them under Thy wings, and grant that they may "fight the good fight, and finish their course, and keep the faith" immutably, unblameably, and unreprovably, through our Lord Jesus Christ, Thy beloved Son, with whom glory, honour, and worship be to Thee and to the Holy Spirit for ever. Amen.

There is, of course, the passage where he speaks of immortality after good works, as if he really demands it as his due, for he says: "I have fought the good fight, I have finished the course, I have kept the faith. Henceforth there is laid up for me the crown of righteousness, which the Lord, the righteous judge, shall render to me at that day." Do you think, perhaps, that because he said "shall render" he meant that it was his due? But when "he ascended on high and took captivity captive," he did not render but "gave gifts to men." How could the apostle speak presumptuously as of a debt being paid back to him, unless he had first received grace which was not due to him, being justified by which, he fought the good fight?

"Turn, O my soul, into your rest: for the Lord has been bountiful to you." The brave contestant applies to himself the consoling words, very much like to Paul, when he says: "I have fought the good fight, I have finished the course, I have kept the faith. For the rest, there is laid up for me a crown of justice." These things the prophet also says to himself: Since you have fulfilled sufficiently the course of this life, turn then to your rest, "for the Lord has been bountiful to you." For, eternal rest lies before those who have struggled through the present life observant of the laws, a rest not given in payment for a debt owed for their works but provided as a grace of the munificent God for those who have hoped in him.

As someone has said, you will scarcely ever find that when a person prays, some empty and external reflection does not impede him, causing the attention which the mind directs on God to be sidetracked and interrupted. So it is a great and most wholesome struggle to concentrate on prayer once begun, and with God's help to show lively resistance to the temptations of the enemy, so that our minds may with unflagging attention strain to be ever fastened on God. Then we can deservedly recite Paul's words: I have fought a good fight, I have finished my course, I have kept the faith.

For I am of the opinion that no creature can be perfect according to true and consummate justice. Moreover, no one denies that one individual differs from another individual. I know that there are different measures of justice among men, that one individual is greater or lesser than another individual and that individuals who are not just in comparison with other individuals can still be called just according to their own standard and measure. The apostle Paul, the chosen vessel, who labored more abundantly than all of the apostles, was certainly just when he wrote to Timothy: "I have fought the good fight, I have finished the course, I have kept the faith. For the rest, there is laid up for me a crown of justice, which the Lord, the just judge, will give to me in that day; yet not to me only, but also to those who love his coming." Timothy, who was his disciple and follower, who was guided by him in the way of life that he was to follow and the course he was to pursue in the acquisition of virtues, was also a just man. Are we to suppose for a moment that both of them possessed the one and the same measure of justice? Or that he who labored more abundantly than all of them does not have greater excellence?

"I have fought the good fight, I have finished the course, I have kept the faith." Often, when I have taken the Apostle into my hands, and have considered this passage, I have been at a loss to understand why Paul here speaks so loftily: "I have fought the good fight." But now by the grace of God I seem to have found it out. For what purpose then does he speak thus? He is desirous to console the despondency of his disciple, and therefore bids him be of good cheer, since he was going to his crown, having finished all his work, and obtained a glorious end. Thou oughtest to rejoice, he says, not to grieve. And why? Because, "I have fought the good fight." "A good fight," he says, therefore do thou engage in it. But is that a good fight, where there are imprisonment, chains, and death? Yea, he says for it is fought in the cause of Christ, and great crowns are won in it. "The good fight"! There is no worthier than this contest. This crown is without end. This is not of olive leaves. It has not a human umpire. It has not men for spectators. The theater is crowded with Angels. There men labor many days, and suffer hardships, and for one hour they receive the crown, and immediately all the pleasure passes away. But here far otherwise, it continues for ever in brightness, glory, and honor. "I have finished the course." For it behooves us both to contend and to run; to contend, by enduring afflictions firmly, and to run, not vainly, but to some good end. It is truly a good fight, not only delighting, but benefiting the spectator: and the race does not end in nothing It is not a mere display of strength and of rivalry. It draws all up to heaven. "I have kept the faith," he says. There were many things that would have robbed him of it, not only human friendships, but menaces, and death, and countless other perils: but he stood firm against all. How? by being sober and watchful.

One must give gentle council to the depressed student, urging him to be courageous, as if he was far from his crown, fulfilling everything, you must rejoice, he says, not agonize.

If anyone should think it out of all reason that a godly man should suffer grievously so that someone else should be put right, let him reflect that this life is a contest and a striving ground for virtue. The victors' chaplets are splendid in exact proportion, therefore, to the pains with which they are won. That is why Paul was allowed to fall into countless afflictions. The purpose was that the crown of victory which he should bear off might be the greater.

I have fought the good fight, I have finished the race, I have kept the faith.

fought. Paul said this, not boasting: by no means, but consoling the disciple, as if he were going to receive crowns and rewards for good works, and as if he said: You ought rather to rejoice than mourn, that I achieve such an end.

I have fought the good fight. For every struggle on behalf of Christ is good, even if it involves chains, or persecutions, or deaths. If therefore it is good, then you should accept it yourself.

I have finished the race. For Paul had run through the world, leading all to the knowledge of God, so that the Gospel had been fulfilled from Jerusalem all the way around to Illyricum.

I have kept the faith. For many wished to seize it from him, false friends, enemies, Greeks, Jews,

Why does Paul now exalt himself for this? He does not exalt himself, but consoles his disciple, so that he would not grieve for him, because Paul, having attained a good end, departs to receive his crown. Just as a father before death, consoling his son sitting before him and weeping, says to him: do not weep, child, we have lived well, we have raised trophies, the king shows us his favor, and you will be glorified by my deeds. Obviously, the father says this in order that by his praises he might make his son bear more easily the separation from him. So too Paul consoles Timothy here, leaving his epistle as a testament. "I have fought the good fight," therefore you too take it upon yourself. So then, Paul, where there are bonds and chains, there is also a good fight? Yes, for the very reason that it is accomplished for Christ. In ordinary spectacles people compete for many days, and for one moment receive a crown; but here glory belongs to those who have fought forever. Therefore the fight is good, that is, pleasant and glorious.

The Apostle accomplished the work of preaching the Gospel from Jerusalem and the surrounding region to Illyricum, traversing this distance while overcoming countless obstacles of death, punishments, and calamities, as if having fiery wings.

Much assailed his faith: threats, mortal dangers, the temptation of pleasures; but he withstood everything, being vigilant and watching for the creeping thief of faith.

Then when he says, "I have fought a good fight," he shows why he feels secure in the face of death. But it should be noted that the death of a just man is different from that of the sinner, because, as it is said: "when the wicked man is dead, there shall be no hope any more" (Prov 11:7). For since he put his hope in transitory things, he has no confidence in eternal things. But a just man puts his hope in eternal things and not in temporal things. First, therefore, he describes how he merited this security; second, his security concerning the reward: "as to the rest."

Merit is obtained in this life by doing three things: first, by resisting evil; second, by making progress in good; third, by using God's gifts well.

The first is called a struggle; hence he says, "I have fought a good fight." But a fight is said to be good, first of all, if it is over something good; for example, if it is waged on behalf of faith and justice, as the apostle Jude says: "dearly beloved, I was under a necessity to write to you to beseech you to contend earnestly for the faith once delivered to the saints" (Jude 1:3); "strive for justice for your soul, even unto death fight for justice" (Sir 4:33). Second, a struggle is good if it is conducted well, i.e., if one fights carefully and according to the rules: "he who strives for the mastery is not crowned, except he strive lawfully" (2 Tim 2:5); "I therefore so fight, not as one beating the air; but I chastise my body and bring it into subjection: lest perhaps when I have preached to others, I myself become a castaway" (1 Cor 9:26). Third, it is good when the struggle is difficult: "she gave him strong conflict, that he might overcome" (Wis 10:12).

To the extent that there is progress in the good it is called a course; hence he continues, "I have finished my course": "so run that you may obtain" (1 Cor 9:24). And it is called a course or journey to holiness, because they run swiftly in order to end up better, being prodded by the goad of charity: "let us hasten therefore to enter into that rest" (Heb 4:11); "I have run the way of your commandments" (Ps 118:32).

But the struggle and the journey towards death continued; therefore, he was not finished struggling or running. I answer that just as a man who begins well and intends to finish has the work complete, so too the Apostle: for he had begun and intended to finish.

The good use of God's gifts is twofold, namely, the preservation of faith; hence he says, "I have kept the faith," which he does who uses God's gifts for the glory of God and the salvation of his neighbor: "who, think you, is a faithful and wise servant, whom his lord has appointed over his family?" (Matt 24:45). "He counted me faithful, putting me in the ministry" (1 Tim 1:12). Or, "I have kept the virtue of faith in me": "all that is not of faith is sin" (Rom 14:23). Hence Matthew says: "be prudent as serpents" (Matt 10:16), i.e., guard the faith as the tower and foundation of the virtues.

While we await the fullness of time, the souls await their due reward. Some await punishment and others glory. And yet in the meantime the one group is not without harm nor the other without gain. For the former will be dismayed upon seeing that the reward of glory has been stored up for those who keep the law of God, that the chambers of those souls are being preserved by the angels, that shame and ruin will be the punishments of their negligence and rebellion, so that they may gaze on the glory of the Most High and blush to come into his sight, for they have profaned his commandments.

I have received the letter of your Reverence in which you urge on us the great good of loving and longing for the coming of our Savior. In this you act like the good servant of the master of the household who is eager for his lord's gain and who wishes to have many sharers in the love which burns so brightly and constantly in you. Examining, therefore, the passage you quoted from the apostle where he said that the Lord would render a crown of justice not only to him but to all who love his coming, we live as uprightly as he and we pass through this world as pilgrims while our heart constantly expands with this love, and whether he comes sooner or later than he is expected, his coming is loved with faithful charity and longed for with pious affection.

The holy man demands judgment because he is certain of the Lord's mercy. As Paul has it: "As to the rest, there is laid up for me a crown of justice, which the Lord, the just Judge, will render to me in that day." He walks in his innocence because … he puts his trust in the Lord. The presumption he shows is not in his own powers but in God's generosity.

These words I address to you as if alive, and with propriety. For ye hold already the crown of life and immortality which is laid up for you in heaven.

The martyr's own struggles surpass our mortal nature. The prizes they won go beyond our powers and understanding. They laughed at the life lived on earth. They trampled underfoot the punishment of the rack. They scorned death and took wing to heaven. They escaped from the storms of temporal things and sailed into a calm harbor. They brought with them no gold or silver or expensive garments. They carried along no treasure which could be plundered but the riches of patience, courage and love. Now they belong to Paul's choral band while they still await their crowns, because they have escaped henceforth the uncertainty of the future.

"Henceforth there is laid up for me a crown of righteousness." Here again he calls virtue in general righteousness. Thou shouldest not grieve that I shall depart, to be invested with that crown which will by Christ be placed upon my head. But if I continued here, truly thou mightest rather grieve, and fear lest I should fail and perish. "Which the Lord, the righteous Judge, shall give me at that day, and not to me only, but to all that love His appearing." Here also he raises his mind. If "to all," much more to Timothy. But he did not say, "and to thee," but "to all"; meaning, if to all, much more to him. But how, it may be asked, is one to "love the appearing" of Christ? By rejoicing at His coming; and he who rejoices at His coming, will perform works worthy of His joy; he will throw away his substance if need be, and even his life, so that he may obtain future blessings, that he may be thought worthy to behold that second coming in a fitting state, in confidence, in brightness and glory. This is to "love His appearing." He who loves His appearing will do everything to ensure, before His general coming, a particular coming to himself. And how, you will say, is this possible? Hear from Christ, who says, "If a man love Me, he will keep My words, and My Father and I will come unto him, and make Our abode with him." (John xiv. 23.)

From now there is laid up for me the crown of righteousness, which the Lord, the righteous Judge, will award to me on that day—and not only to me, but also to all who love his appearance.

From now there is laid up for me the crown of righteousness. Then Paul also comforts Timothy from his sufferings. For who would grieve over one receiving a crown? And of righteousness, as if it were the universal virtue.

which the Lord, the righteous Judge, will award to me on that day. For do not tell me here about temporary things, for I seek those there. But see how the obligation demands it from him, through the phrase, "will award to me," but he did not say, "He will give"; this is also indicated by, "the righteous Judge."

not only to me. Here he also appointed Timothy, saying that he will repay you as well.

For if he gives a crown to all who love his appearance, much more to you. But who loves his appearance? Those who do good deeds and are rewarded by the good.

Be you, too, faithful unto death, and fight you, too, the good fight, whose crown the apostle feels so justly confident has been laid up for him.

And if he had wished to have his children also restored, he might again have been called father; but he preferred to have them restored him "in that day." Such joy as that-secure so entirely concerning the Lord-he deferred; meantime he endured a voluntary bereavement, that he might not live without some (exercise of) patience.

He calls the "crown of righteousness" that which has been prepared for the righteous, which is given by a just sentence. When? On that day. By whom? By the just judge. I have known him as just; I have known him as the judge. I trust in his judgment. I look for a sentence. In this way Paul offers consolation to all children of faith.

What was said was sufficient for consolation; but here he adds also about the rewards, in order to further encourage the disciple. One should not, he says, grieve or sorrow, because I am departing to receive the crown. By "righteousness" here as well the apostle means virtue in general.

He did not say "will give," but "will render," as something owed, as a debt. Being righteous, He will undoubtedly determine the recompense for labors, so that the crown by righteousness must belong to me.

Here the apostle encourages Timothy himself as well. For if He will repay all, then how much more you. And who loves His appearing? He who does things worthy of that appearing, so that he who does not, clearly does not love it, but rather hates it, lest he receive what he deserves according to his deeds. "Appearing" (επιφάνεια) is so called because it appears on high (το επάνω φαινεσθαι) and shines forth from above. Before the universal appearing there is yet another appearing, in which the Lord reveals Himself to those who are worthy, and not to the world. Behold again, the Lord says: "We will come to him, and make Our abode with him" (Jn. 14:23).

Then when he says, "as to the rest," he mentions his hope for a reward: first, he mentions this hope; second, the one who will fulfill this hope, at "which the Lord will render"; third, he mentions the others who will share in that reward, at "who love his coming."

He says, therefore: since I have fought and finished the course, nothing remains but to be crowned. It is called a crown of justice, because God will confer it according to justice.

But it seems that eternal life is conferred because of grace: "the grace of God is everlasting" (Rom 6:23) and "the sufferings of this time are not worthy to be compared with the glory to come" (Rom 8:18). Therefore, it is not a matter of justice. I answer that grace is involved inasmuch as it is the root of merit, and justice inasmuch as it is an act proceeding from the will. Or, it is a crown of justice because it is given from justice, inasmuch as it is given to the just according to their just works: "say to the just man that it is well, for he shall eat the fruit of his doings" (Isa 3:10).

This crown is twofold: one is primary and the other secondary. The primary crown is the essential reward, which is nothing less than joy in the truth: "in that day the Lord of hosts shall be a crown of glory and a garland of joy to the residue of his people" (Isa 28:5). In this sense God is our crown. The second is the crown reserved for special works: and this is golden. One is given to the martyrs: "but one is not crowned, except he strive lawfully" (2 Tim 2:5); this is why he says, "I have fought a good fight." Another is given to virgins: "and it triumphs crowned for ever, winning the reward of undefiled conflicts" (Wis 4:2); in regard to this he says, "I have finished my course": "these follow the Lamb whithersoever he goes" (Rev 14:4). A third is given to teachers: "she shall give to your head increase of grace and protect you with a noble crown" (Prov 4:9); in regard to this he says, "I have kept the faith."

And he says, "there is laid up," i.e., set aside according to eternal predestination: "for I know whom I have believed, and I am certain that he is able to keep that which I have committed unto him against that day" (2 Tim 1:12).

The giver is God; hence he says, "which the Lord will render to me," namely, in his justice, "in that day." For he will render two crowns of glory: one to the soul, and this is bestowed on the saints in that day, namely, at death; hence he says, "the time of my dissolution is at hand"; "if our earthly house of this habitation be dissolved, we have a building of God" (2 Cor 5:1). The other is conferred on the body in that day, namely, of judgment: "it is sown in corruption; it shall rise in incorruption" (1 Cor 15:43).

All the saints will take part in this; hence he says, "and not only to me" is it set aside: "come, Lord Jesus" (Rev 22:20); "let my beloved come into his garden and eat the fruit of his apple tree" (Song 5:1). But those who do not love God have no reason for loving his coming: "woe to them that desire the day of the Lord" (Amos 5:18), because the crown will be given for charity alone: "he that loves me shall be loved of my Father, and I will love him and will manifest myself to him" (John 14:21).