Fight the Good Fight; the Crown of Righteousness (2 Timothy 4:5–8)

Having set forth this rule: aa) in verse 5, St. Paul then speaks: bb) of the end of his own ministry (verses 6–8). By this he gives it to be understood that he is leaving St. Timothy as his successor and the continuer of his work—presenting in this the most powerful incentive to proper pastoral ministry.

2 Tim. 4:5. 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. “Have a watchful mind” (blessed Theodoret). “Labor, take precautions, bring the sheep into a safe condition before the infection sets in” (St. Chrysostom). At the present time, this is the first business of your prudence. To be sober means: to attend to all things, to watch sharply over everything and in every direction, so as to direct one’s pastoral activity accordingly. As a watchman of the house of God, the pastor must always be sober and vigilant. This is his first duty and the first characteristic of good pastoral ministry.

“Endure hardship,” κακοπαθησον — take upon yourself every painful labor, not sparing or pitying yourself, as soon as the work of the good ordering of the flock and the good of those entrusted to your care demands it. By this is meant not suffering and persecution for the faith as such, but the denial of all rest and the readiness for every kind of work for the good of the flock—doing it without delay, regardless of its burden and painfulness to our infirmity. This includes many-vigiled prayer for the flock with fasting, the preaching of the word, visiting those entrusted to your care for the purpose of instruction and correction, the firm introduction of saving order and the maintenance of it, regardless of all obstacles and opposition.

“Do the work of an evangelist. — Do the work”—complete, bring to its end the work of the evangelist of salvation laid upon you. You have received it, begun it, have been conducting it—carry it through to the end. The exhortation is: do not let zeal be extinguished; ever kindle and rekindle it, urging yourself to reach the intended end successfully. “Bring to completion what you have begun, and sow among them the gospel while they are still sound” (Oecumenius).

“Fulfill your ministry,” πληροφησον — satisfy, fulfill it satisfactorily—so that both your conscience and all who know you may say that you have done everything on your part: all the strength you possess, both of soul and of body, has been spent on the work of ministry; not a single duty has been omitted, not a single effort deferred, not a single precaution left unattended; wherever you were needed to be, you were there; when speaking was required, you did not keep silent; when acting was required, you did not withdraw from the task. Concerning preaching—one part of the ministry—blessed Theodoret writes: “Whether they listen or not, you impart the teaching; for in this way you will accomplish what is fitting to the ministry.” But what is said of this applies equally to every other part as well. Ambrosiaster defines the whole matter generally: “The Apostle exhorts and urges—to keep watch over church discipline, to act manfully, to expound Scripture, so that the flock, having become thereby instructed and wise, may easily escape the seduction of empty fables.”

Speaking of his death, the Apostle does not content himself with mentioning: α) the event itself, which is imminent (verse 6); but adds: β) a reference to the labors he has borne (verse 7)—and: γ) that by which the toilsome path of his life will at last be crowned (verse 8). All these references must have acted upon St. Timothy in an extraordinarily inspiring way—and they were most suited for the aim which St. Paul had in this section of the Epistle.

2 Tim. 4:6. For I am already being poured out as a drink offering, and the time of my departure has come.

The Apostle speaks as it were thus: carry on zealously the work of the evangelist, for my end has already drawn near. After me, there is no one who can more zealously watch over this work than you, my most beloved disciple. I leave you as my successor in the work of God. Labor. And then he gives an example of how to labor, enumerating his own labors. Or thus: all that I have prescribed for you is my last instruction. My end has already come. Receive what has been said as a final testament. What is still lacking, seek guidance in my own example.

“I am being poured out,” σπενδομαι. I am already being slaughtered as a sacrifice; “or: I am already offering myself as a sacrifice to Christ” (Oecumenius). “I stand at the very end of my struggles. The Apostle called his death a sacrificial slaughter (that is, expressed it by the word σπενδομαι); because it was for piety that blood was poured out (σπονδη — a libation)” (blessed Theodoret). “He did not call the death that awaits him a sacrifice: θυσιαν — but a libation: σπονδην — expressing himself with greater force and sacredness. For in a sacrifice, ordinarily only a certain part was brought to God as a burnt offering; while a libation was entirely offered to Him. This is what he also commands his disciples to do when he says: ‘present your bodies a living sacrifice’ (Rom. 12:1). For one who is slaughtered for Christ offers himself up in priestly sacrifice. Or by σπενδομαι he understands καταλυω πολεμον — I am bringing my warfare with all to an end. I will no longer be going out to battle, nor will there be any more battle against me; I am already coming to my end” (Oecumenius).

“And the time of my departure has come. Departure,” αναλυσεως — dissolution, just as he also wrote to the Philippians that he desired to “depart and be with Christ” (Phil. 1:23).

2 Tim. 4:7. I have striven the good striving, I have finished the course, I have kept the faith.

“The Apostle, knowing that a martyr’s death now awaits him, wishes to leave St. Timothy an example of a godly life and sound doctrine—so that through such succession the true teachers in the Church might never cease. He recalls that he strictly observed all that was obligatory for him and soul-saving for others; that not merely in words but by his very deeds he gave an example to those who heard him; that before his Creator he appeared as a faithful steward and overseer, preaching the truth everywhere without ceasing, and, having fought against the principalities and authorities of the world with all zeal and wisdom, left an example of how they are to be overcome—so as to arouse in his disciples zeal both to guard the teaching inviolably and to strive the good striving, that by this they too might become worthy of crowns from God” (Ambrosiaster).

St. Chrysostom says on this passage: “Often, taking up the Apostle’s Epistle and examining this passage, I was at a loss why Paul so extols himself: ‘I have striven the good striving.’ But now, it seems, by God’s grace I have understood this. Why does he say this? He wishes to comfort his grieving disciple, commanding him to be of good cheer, because he is departing to a crown, having completed all things, having reached a good end; there is cause to rejoice, he says, not to grieve. Why? ‘I have striven the good striving’; he speaks like a father who, comforting his son sitting beside him and lamenting his orphanhood, would say to him: do not weep, my son; I have lived well, I leave you having reached old age; my life has been blameless, I depart with glory, and you will be glorified by my deeds; the king shows me his favor. And he speaks as it were thus: I have erected trophies, I have conquered enemies—he says this not out of vainglory, no, but to encourage his son, so that with such praises he may instill in him the ability to bear lightly all that comes, to have good hope, and not to consider the impending separation as burdensome. Thus Paul wrote this for the consolation of Timothy, and the whole Epistle is filled with consolation—and is as it were a certain testament.”

“I have striven the good striving.” “Having arrayed myself against all the diabolical host, I have raised a victory monument” (blessed Theodoret). This is the striving of the Apostolate: it was necessary to undertake the labors of missionary journeys; settling in a place—to free the word for action; having begun to preach—to overcome all obstacles to its success both in souls, in prior beliefs and prejudices, and without, in the active opposition of the zealots of the old ways; having gained disciples—to guard, instruct, and confirm them; and when persecutions arose on account of this—to stand firm for the work of God, not wavering in the least and not yielding from the truth by a single iota. All this is the Apostolic striving—and St. Paul did not have a moment free from it. There were great consolations, but they flowed forth from beneath the strivings. All this the Apostle recalled to St. Timothy—as if saying: “Take it upon yourself as well. Chains, prisons, death—is this the good striving? Yes, he says; because it is accomplished for Christ’s sake and brings great crowns. Nothing is better than this striving; this crown has no end; it is not of laurel leaves; here no man disposes the strivings, no men are spectators—Angels fill this arena. There (at ordinary spectacles) men labor and are wearied for many days, yet in a single moment receive a crown, and immediately the pleasure passes; but here it is not so—they remain forever in splendor, glory, and honor. Therefore one ought to rejoice; for I am going to rest, I am leaving the arena of strivings; you have heard from me that it is better ‘to depart and be with Christ’ (Phil. 1:23)” (St. Chrysostom).

“I have finished the course,” δρομον — I have completed the path appointed for me to travel in Apostolic activity—and moreover as it was appointed: I did not deviate from the program traced from above—for in fulfilling it the Spirit of God guided me, showing where and when to go and where not to go; I did not disappoint the expectation of the One who granted me both the commission and the strength to fulfill it. “Having traversed the greater part of land and sea, he enlightened those enveloped in the darkness of ignorance” (blessed Theodoret). St. Chrysostom says: “‘I have finished the course.’ One must both strive and go forward: strive, enduring sorrows, and go forward—not just anyhow, but toward something useful. Truly the good striving is that which not merely delights the spectator but brings benefit; and the true ‘course’ is not that which strives toward nothing or merely displays strength and ambition, but that which draws all to heaven. Such a course is brighter than the sun; such is the course that Paul completed on earth, or by which he strove toward heaven. In what way did he complete this course? He went around the whole world, beginning from Galilee and Arabia and reaching the ends of the earth: ‘as from Jerusalem and round about to Illyricum I have fully preached the gospel of Christ’ (Rom. 15:19). He traversed the whole world like a bird—or better, swifter than a bird; a bird would merely fly through, but he—not merely through, but bearing the wings of the Spirit and scattering thousands of obstacles, deaths, plots, and calamities. In this way he was swifter than a bird. If he had been merely a bird, he would have tired and been caught; but, being winged by the Spirit, he flew over all the nets, as though having wings of fire.”

“I have kept the faith.” Since this is said, one might suppose that the faith of St. Paul was subject to doubt or danger; but it is truer to say that this is spoken in the sense that throughout life, from the time of his conversion, the Apostle experienced much both inwardly and outwardly that might have shaken faith—or that ordinarily shakes faith in people—but nothing shook it in me. It remained throughout all time unchanged, as it began. From the nature of St. Paul’s conversion, no other outcome could be expected. What could be a more tangible assurance of the truth of the Gospel than the appearing of the Lord—and His speaking to St. Paul—and then the manifold visible manifestations and assistance rendered to him?

“Much was there that attempted to take this faith from him—not only friendly relations with people, but threats, mortal dangers, and a countless multitude of other things; but he withstood all. How? By being soberly attentive and vigilant” (St. Chrysostom), “and watching for the stealthy thief of faith” (blessed Theophylact). Therefore “no one could steal it from me—neither the people, nor the magistrate, nor the king, nor the tyrant, nor the devil himself” (blessed Theodoret).

2 Tim. 4:8. From now on there is laid up for me a 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 have loved His appearing.

Having set forth the example, he emboldens the following of it with the hope of a most blessed end. I await, he says, for my strivings and labors a crown of righteousness, and I hope without doubt to receive it; without doubt all who have loved the Lord will receive it; without doubt you too will receive it. Be zealous then for the work of God, not sparing your life.

“By ‘righteousness’ the Apostle here means virtue in general” (St. Chrysostom). “And by ‘crown of righteousness’ he means the crown prepared for the righteous and given by the righteous verdict of the righteous Judge” (blessed Theodoret).

“Is laid up”—it is ready, but has not yet been received, though there is no doubt that it will be. He said before also: “I press on, that I may apprehend… the prize of the high calling” (Phil. 3:12, 14). The end is already in sight, but the course or the pressing on continues still.

This is the same as at the racecourse. The prizes are ready and visible to all, but they are received when the race is finished and the winners are determined. How cautiously the Apostle speaks of receiving the crowns—lest he appropriate for himself more than is due!

Upon what is such confidence founded? Upon the keeping of all that it pleased the Lord to command and lay upon him. The testimony of conscience declares that on his part everything has been done, every effort has been spent.

Nothing has been left unattended. Therefore just as here, mentally looking up to the Lord, he does not lower his inner gaze before His face, but with love and without fear raises that gaze toward Him—so too he hopes not to be put to shame by the Lord in the world to come. The hope of reward rests upon the testimony of conscience, that the one who hopes owes no outstanding debt.

“Which the Lord will award me.” When? “On that day.” How is this evident? From the fact that He is a righteous Judge. “I know,” he says, “that He is righteous—and I know that He is a Judge; I trust in the judgment and await a verdict favorable to me” (blessed Theodoret). “He did not say: He will give, but: ‘He will award’—as something owed, as a debt. Being righteous, He will assuredly ordain a reward for labors, so that the crown is due to me, by the righteousness of the Judge” (blessed Theophylact). “The Apostle said this not out of boastfulness, but to urge the disciple to hold fast to the strivings, because unfading crowns await them” (blessed Theodoret).

Is this not presumptuous? Not at all. This is nothing other than the heart’s appropriation of the good promises of the Lord, upon the exact fulfillment of the conditions under which the promises were given by the One who promised. A believer who has entered by faith into the realm of God and in all things remains faithful to faith and to the ways of God cannot speak or feel otherwise. But one cannot fail to note that such confidence does not take root all at once. It is the fruit of the labors of an entire life. One who has received the faith is assured only that crowns are prepared for believers, if they labor and live in the spirit of faith. But that the crown is prepared for him specifically—that assurance comes afterward, when he has labored conscientiously and without sparing himself. Having this in view, and not wishing to give occasion to expect a crown without labors on the basis of faith alone, the Apostle added: “and not only to me, but also to all who have loved His appearing.” Those who have loved His appearing—these are believers who resemble servants awaiting their master and laboring watchfully at each one’s appointed tasks—that is, those who strictly, without sparing themselves, fulfill in all things the will of the Lord, unwaveringly walking according to His commandments. “The appearing of the Lord” here is His second coming to judgment. Who can love this appearing without keeping the commandments of the Lord? He comes precisely to test how each person has fulfilled His will, and to reward those who have fulfilled it as they ought, and to punish those who have not. Just as examinations are loved and one hastens to them with readiness by the one who is confident of giving satisfactory answers—so too the appearing of the Lord for judgment can be awaited with love only by one who is confident that at the judgment he will not be put to shame but approved and praised; and only the faithful keeper of the Lord’s commandments can imagine himself to be such. “He who loves the appearing of the Master is the one who follows His laws and lives according to them. For he awaits the judgment with good hope” (blessed Theodoret).

St. Chrysostom says: “Here (that is, that He will award all) he also encourages his disciple. If the Lord will award all, then all the more will He award Timothy. But he did not say: and to you, but: ‘all’—expressing that if ‘all,’ then all the more him.”

“But in what way, you will say, can one love the appearing of Christ? If you rejoice at His coming. Whoever rejoices at His coming does what is worthy of this joy; he will give, if necessary, both his possessions and his life, in order to receive the blessings to come, in order to be deemed worthy to behold His second coming in a fitting manner—with boldness, in glory and light. This is what it means to love His appearing.”

In conclusion, St. Chrysostom appends instruction on how to be deemed worthy of the appearing of the Lord even here, so as to have in this a pledge of a joyful meeting with His appearing at the second coming. “Whoever loves His appearing will do everything so that before the universal appearing there may come to him a personal coming of Christ. How, you will say, is this possible? Listen to Christ Himself, who says: ‘if anyone loves Me, he will keep My word, and We will come to him’ (I and the Father) ‘and make Our abode with him’ (Jn. 14:23). Consider how great this is—that He who is to appear to all in general promises to appear to each of us in particular. ‘We will come,’ He says, ‘and make Our abode with him.’ Whoever loves His appearing will do everything to call Him to himself and to keep Him with himself, so that the light may shine within him. Let there be nothing in us unworthy of His coming, and He will quickly dwell in us. The appearing (επιφανεια) is so called because it shines from above (επανω φαινεσθαι) and radiates from on high. Therefore let us strive toward what is above, and we will quickly draw to ourselves the rays from above. No one among those who crawl along the ground and bury themselves in the earth can see the light of the sun; no one among those who defile themselves with vain deeds can see the Sun of righteousness; it appears to no one who gives himself over to such a life. Sober yourself at least a little, arise from this abyss, from this chasm of vanity, if you wish to see the Sun, if you wish to be deemed worthy of His coming. If you are deemed worthy of His coming now, you will gaze upon Him then with great boldness. Be wise now; let there be no spirit of pride in you, lest He strike you down and overthrow you—and so forth.”