Exegetical and Hermeneutical Commentary of 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.
8. henceforth ] Or, ‘it remains only that’ as in Mat 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, 2Co 13:11; Eph 6:10; Php 3:1, and again after a digression 2Ti 4:8 ; 2Th 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. Luk 19:20, ‘laid up in a napkin,’ Col 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. 2Ti 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 1Ti 6:11; 2Ti 2:22, ‘follow after righteousness,’ and in ch. 2Ti 3:16, ‘the discipline which is in righteousness,’ the word is instead of a volume. The genitives in Jas 1:12, ‘the crown of life,’ 1Pe 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 acid 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 1Ti 5:4, where see note. This and the well-known passages Luk 19:8, ‘I restore fourfold,’ Luk 20:25, ‘ Render unto Csar the things that are Csar’s,’ Rom 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’ Mat 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, 1Ti 4:10, ‘we have our hope set on the living God.’ For the special force of this higher word agapn for ‘to love’ see Trench, N. T. Syn. 12 ‘a word born within the bosom of revealed religion,’ and Westcott, Joh 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 2Ti 4:1, of the second coming; to which all the six occurrences of the substantive in N.T. refer. The verb in Luk 1:79 and Tit 2:11; Tit 3:4 refers to the first Epiphany.
Fuente: The Cambridge Bible for Schools and Colleges
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 1Co 9:25. The word henceforth – 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 1Co 9:25), which could be conferred only on one victor (See the notes at 1Co 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; 1Co 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 Rev 1:7; Rev 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.
Fuente: Albert Barnes’ Notes on the Bible
Verse 8. 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.
‘
‘
‘ ,
‘
‘ ‘ ‘ ,
. 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 1Ti 6:15.
The , good fight, was used among the Greeks to express a contest of the most honourable kind, and in this sense the apostle uses it.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Henceforth there is laid up for me; as to what remains for me, (so the word signifies, not henceforth, as we translate it), there is prepared, and in safe keeping for me, Col 1:5; or, there is appointed for me: see Heb 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 mans head is with a crown.
Of righteousness; the purchase of Christs righteousness, and an ample reward of mine also, the giving out of which also will be the effect of Gods 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.
Fuente: English Annotations on the Holy Bible by Matthew Poole
8. a crownrather as Greek,“the crown.” The “henceforth” marks thedecisive moment; he looks to his state in a threefold aspect: (1) Thepast “I have fought”; (2) The immediate present; “thereis laid up for me.” (3) The future “the Lord will give inthat day” [BENGEL].
crowna crown, orgarland, used to be bestowed at the Greek national games on thesuccessful competitor in wrestling, running, c. (compare 1Pe 5:4Rev 2:10).
of righteousnessThereward is in recognition of righteousness wrought in Paul byGod’s Spirit; the crown is prepared for the righteous; but it is acrown which consists in righteousness. Righteousness will be itsown reward (Re 22:11).Compare Ex 39:30. A man isjustified gratuitously by the merits of Christ through faith; andwhen he is so justified God accepts his works and honors them with areward which is not their due, but is given of grace. “So greatis God’s goodness to men that He wills that their works should bemerits, though they are merely His own gifts” [POPECELESTINE I., Epistles,12].
giveGreek,“shall award” in righteous requital as “Judge”(Act 17:31; 2Co 5:10;2Th 1:6; 2Th 1:7).
in that daynot untilHis appearing (2Ti 1:12). Thepartakers of the first resurrection may receive a crown alsoat the last day, and obtain in that general assembly of allmen, a new award of praise. The favorable sentence passed onthe “brethren” of the Judge, who sit with Him on Histhrone, is in Mt 25:40, takenfor granted as already awarded, when that affecting those whobenefited 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 standsin contrast to the unrighteous earthly judges who condemned Paul.
meindividualappropriation. Greek, “not only to me.”
them that loveGreek,“have loved, and do love”; habitual love and desirefor Christ’s appearing, which presupposes faith (compare Heb9:28). Compare the sad contrast, 2Ti4:10, “having loved this present world.”
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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.
Fuente: John Gill’s Exposition of the Entire Bible
Henceforth (). Accusative case, “for the rest.”
There is laid up for me ( ). Present passive of , old verb, to be laid away. See Col 1:5 for the hope laid away. Paul’s “crown of righteousness” ( , genitive of apposition, the crown that consists in righteousness and is also the reward for righteousness, the victor’s crown as in 1Co 9:25 which see) “is laid away” for him.
At that day ( ). That great and blessed day (2Tim 1:12; 2Tim 1:18).
The righteous judge ( ). “The just judge,” the umpire who makes no mistakes who judges us all (2Co 5:10).
Shall give me ( ). Future active of . “Will give back” as in Ro 2:6 and in full.
But also to all them that have loved his appearing ( ). Dative case of the perfect active participle of , to love, who have loved and still love his second coming. here can as in 1:10 be interpreted of Christ’s Incarnation.
Fuente: Robertson’s Word Pictures in the New Testament
Henceforth [] . Lit. as to what remains. Loipon or to loipon either finally, as 2Co 13:11; or henceforth as here, Mr 14:41; 1Co 7:29, Heb 10:13 : or for the rest, besides, as 1Th 4:1 (note); 2Th 3:1.
There is laid up [] . Or laid away. In Pastorals only here. In Paul, see Col 1:5 (note). Luk 19:20 of the pound laid up in a napkin.
A crown of righteousness [ ] . The phrase N. T. o. See on stefanoutai is crowned, chapter. 2Ti 2:5. Rend. the crown. Judge [] . Comp. verse 1. Mostly in Luke and Acts. o P. Only here in Pastorals. Applied to Christ, Act 10:42 Jas 5:9; to God, Heb 12:28; Jas 4:12.
Shall give [] . Most frequent in Synoptic Gospels. It may mean to give over or away, as Mt 27:58; Act 5:8; Heb 12:16 : or to give back, recompose, as here, Mt 6:4, 6, 18; Rom 2:6. At that day [ ] . See on chapter 2Ti 1:12. That love his appearing [ ] . For love rend. have loved. Appearing, Christ ‘s second coming : see on 1Ti 6:14; 2Th 2:8. The phrase N. T. o. Some have interpreted appearing as Christ ‘s first coming into the world, as chapter 2Ti 1:10; but the other sense is according to the analogy of 1Co 2:9; Phi 3:20; Heb 9:28.
Fuente: Vincent’s Word Studies in the New Testament
1) “Henceforth there is laid up for me a crown of righteousness” (loipon apokeitai moi ho tes dikaosunes stepanos) “There is remaining, laid up for me the crown of righteousness;” a victor’s crown, award, awaits every faithful wrestler, runner, and soldier of Christ, 1Pe 1:4; Jas 1:12; Rev 2:10.
2) “Which the Lord, the righteous judge” (hon ho kurios ho dikaios krites) “Which the Lord (who is) the righteous critic or judge;” 2Co 5:10; Rev 22:11; 1Pe 5:4; 1Co 9:25.
3) “Shall give me at that day” (apodosei moi en ekenei te hemera) “Will render, or present to me at that particular day,” the day rewards and crowns are presented, 1Co 3:8; 1Co 9:17; .
4) “And not to me only” (ou monon de emoi) “And not only to me.” The righteous Lord, judge, master, rewarder, is no respector of persons, Deu 1:17; Act 10:34; Rom 2:11.
5) “But unto all them also that love his appearing, (alla kai pasi tois agapekosi ten epiphaneian autou) “But also to all the ones having loved the manifestation (the appearance) of him; “Faithful expectancy of the Lord’s personal return to earth should be an incentive for one to live every Christian virtue daily, 1Jn 3:3; Heb 9:28; Heb 10:23; Heb 10:37.
Fuente: Garner-Howes Baptist Commentary
8 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. (199)
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 (200) 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.
(199) “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.
(200) “ Son apparition.” — “His appearing.”
Fuente: Calvin’s Complete Commentary
(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 2Ti. 4:7 had won. It is called the crown of righteousness, it being the crown to which righteousness can lay claimthat 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 2Ti. 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 crownthe sure guerdon of righteousness. The Apostle specifies here exactly the persons for whom the crown was reservedthose 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 Christs coming is a source of terror.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
8. Henceforth Paul speaks as from the moment of his martyrdom. It is to be noted that he looks for his crown, not as bestowed in the intermediate and disembodied state, but as at the judgment. In the happiness of that intermediate state he fully believes, (Php 1:23,) but his thought glances to the advent as the time of his coronation.
Crown of righteousness So Jas 1:12, the crown of life. 1Pe 5:4, the crown of glory; that crown so glorious as to be made of glory; a crown so living as to be made up of life; a crown so holy as to be made up of righteousness. In all these cases the blessedness bestowed upon the man is idealized into a crown.
Love his appearing For fearful as is that day to the wicked, so fearful that the righteous may well tremble, it is still to the latter the day of his vindication and his crown.
3. St. Paul’s personal relations to his fellows, 9-13.
Of the seven of his fellow labourers here noted, four had left him; one, Demas, voluntarily and blamably; two, Crescens and Titus, voluntarily, but unblamed; a fourth, Tychicus, sent away. One only, Luke, was with him, and two, Timothy and Mark, are requested to come to him.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Henceforth there is laid up for me the crown of righteousness, which the Lord, the righteous judge, will give to me at that day, and not to me only, but also to all those who have loved his appearing.’
And now all that awaits is for him to approach the great King and Judge and collect his award. The picture is of a man being honoured for having fulfilled his role. He will receive what God had purposed for him from the moment of his call (and even before), the gift of God which is finally fulfilled, complete righteousness through and through and eternal life. Some have seen it in terms of a man who is being honoured by the leaders of his country, and others in terms of an Olympic crown, and that he is being honoured because of what he has achieved. But it is clearly stated that it is not some special award only for him. It is the award which will be given to all those who ‘love His appearing’, all of whom will have achieved it. The idea of ‘loving His appearing’ does not simply mean those who are looking forward to the second coming. It refers to the servant who is faithfully working in readiness for His appearing, with the lights turned on and his sleeves rolled up as he prepares for his Lord’s coming. It is only such who can really ‘love His appearing’. Compare Luk 12:35-40; Luk 12:43-44. But in the last analysis Paul intended it to signify all Christians.
Other consider that ‘having loved His appearing’ refers to His first appearing. They rejoice because He has come and lived among us, and because they believe in Him and love Him and have responded fully to Him They will therefore receive the crown of righteousness promised to all who have loved that appearing..
‘The crown of righteousness.’ Compare ‘the crown of life’ where the crown clearly refers to what is received (Jas 1:12; Rev 2:10). The thought would seem therefore to be that he was looking forward to being made holy, unblameable and unreproveable in His sight (Col 1:22), not only judicially but in reality. He had hungered and thirsted after righteousness and now he would be filled to the full (Mat 5:6). At last he would really be like Christ, and would see Him as He is (1Jn 3:2). Compare how the Bride will be clothed in ‘the righteousnesses of the saints’ (Rev 19:8). All that is contrary to that will have been done away. Compare here Zec 3:3-5 which was a foretaste of this. Like all Christians Paul had been clothed in the righteousness of Christ at his conversion (1Co 1:30; 2Co 5:21). He had been fully accepted as righteous before God through the blood of Christ (Rom 3:24-25). But now he was to enjoy the even fuller reality of perfect through and through righteousness, as a trophy of grace made perfect. The writer in Ecclesiastes had rightly said, ‘there is not a righteous man on earth who does good and does not sin’ (Ecc 7:20). But the truth is that everyone in Heaven is righteous without exception. Along with eternal life they have received the crown of righteousness.
Others see the crown as his reward for a righteous life, but it seems to us far more probable that he was thinking of his receiving what would bring credit to his Lord. It is the spiritually immature (like the disciples had once been) and the young, who think in terms of their own level of reward. The spiritually mature are fully concerned with bringing glory to Him, for they recognise their own total unworthiness.
SECTION 5 Final Greetings And Instructions.
In these final greetings we have mainly a record of heroes of the faith. Unsung heroes, but heroes nevertheless. A few we know of but the majority are but names. And yet a number of them were Paul’s lieutenants and co-workers and humanly speaking ensured that the church became strong. It is a reminder that it is often the unknown ones to whom much is owed.
But as expressed in the hymn in 2Ti 2:11-13 there are not just those who are faithful. There is Demas (short for Demetrius) who seemingly shares with Phygelus and Hermogenes the disgrace of having turned away from Paul (2Ti 1:15). He was not faithful at that stage, but if he was a true believer God would be faithful to him, for He cannot deny Himself (2Ti 2:13). Was he the Demetrius of 3Jn 1:12, a man restored? And there is Alexander the coppersmith, the treacherous informer and presumably denier of Christ. For him there was probably no hope (2Ti 2:12).
Fuente: Commentary Series on the Bible by Peter Pett
2Ti 4:8. Henceforth there is laid up for me a crown. &c. St. Paul here represents the great Judge, who had been witness to all his behaviour, with a crown in his hand, which he will bestow upon him as the reward of his faithfulness, and of his coming off victor: and that the time of his bestowing it will be in that day; that is, the great day of judgment; when he will reward all the faithful andvictorious; for so the phrase that day generally signifies throughout the New Testament. See 1Th 4:14.
Fuente: Commentary on the Holy Bible by Thomas Coke
2Ti 4:8 . ] Wahl interprets it by (jam, already), but this meaning is very doubtful. Other expositors take it to be equivalent to : “for the future;” Heydenreich: “one day, after course and fight are finished.” But the present 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.
] comp. Col 1:5 (see my Commentary, p. 57).
] Continuation of the figure from 2Ti 4:7 .
is used for the prize of victory in 1Co 9:25 . The genitive , like in Jas 1:12 , Rev 2:10 , and in 1Pe 5:4 , may be taken most naturally as the genitivus appositionis, and as the perfect state, granted at the judgment to the believer by the sentence that justifies him (so, too, van Oosterzee). does not denote the act of justifying so much as the state of justification.
Two other interpretations are found in Heinrichs: . ., i.e. corona, vel quae dabitur ei, qui ea dignus est, a (“the crown of just recompense,” Heydenreich, Matthies, and others; but never means recompense), vel quae mihi ob debetur. This last interpretation is found in Chrysostom: ; 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 here, as Calovius and Mosheim do, of the imputed righteousness of Christ.
(often used to denote the divine recompense on the day of judgment, Mat 16:27 ; Rom 2:6 ) ( i.e. Christ) , (see 2Ti 4:1 ), in apposition to . 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 does not take away His , and the gospel does not deny, but confirms, the truth that for the believer the judgment will take place , or . To this truth Paul often directs attention, not only for exhortation, but also for comfort; see 2Th 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: ( sc . . . .), ] 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 , the perfect may also be understood to mean: “to those who in this mortal life have longed for the appearing of the Lord” (Hofmann).
] is not to be understood of the first appearance of the Lord in the flesh, 2Ti 1:10 , but, according to the context, and in harmony with 2Ti 4:1 , of the second coming. The verb is not opposed to this, for it is used elsewhere to denote the desire for something future; see 1Pe 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 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, Rom 2:5 ff., 2Th 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 Phi 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.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
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.
Ver. 8. There is laid up a crown ] Beyond a crown the wishes of mortal men extend not. Alexander inviting many to supper, provided a crown of 180 pounds to be given to those that drank most. Forty-one killed themselves with drinking to get that crown. Shall these do more for a trifle than we will do for heaven?
A crown of righteousness ] So salvation is called; not for that it is of right due to us, but because it is purchased for us by the righteousness of Christ, and shall be freely given to those that are justified by faith.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
8 .] henceforth (perhaps this adverb expresses better than any other. It appears to be used in later Greek, from Polybius downwards, in this sense of ‘proinde,’ ‘itaque:’ cf. Polyb. ii. 68. 9; iv. 32. 5; x. 45. 2) there is laid up (reff.) for me the (not ‘ a ,’ as E. V.) crown (reff., and cf. Php 3:14 ) of righteousness (i.e. the bestowal of which is conditional on the substantiation and recognition of righteousness q. d. ‘a crown among the righteous:’ , Thdrt.: and so De W. after Chrys., . This is better than with Huther, al., to take the gen. as one appositionis , as in Jas 1:12 , . : and 1Pe 5:4 , .: both these, and , may well constitute the crown, but it is not easy to say how can. Thdrt.’s alternative, (so Heydenr., Matth., al.), is equally objectionable. There is, as Calv. has shewn, no sort of inconsistency here with the doctrines of grace: “neque enim gratuita justificatio qu nobis per fidem confertur, cum operum remuneratione pugnat quin potius rite conveniunt ista duo, gratis justificari hominem Christi beneficio, et tamen operum mercedem coram Deo relaturum. Nam simulatque nos in gratiam recipit Deus, opera quoque nostra grata habet, ut prmio quoque (licet indebito) dignetur.” See further on this point Estius’s note, and Conc. Trident. Canones, Sess. vi. c. 16, where the remarkable expression is quoted from the Epist. of Pope Clestinus I. 12, “Dei tanta est erga omnes homines bonitas, ut eorum velit esse merita, qu sunt ipsius dona”), which the Lord (Christ: cf. . below) shall award (more than ‘give:’ see reff., and Mat 6:4 ; Mat 6:6 , &c., Mat 16:27 ; the idea of requital should be expressed. Compare however Ellicott’s note) me in that day (reff.), the righteous (subj., ‘ just ;’ but the word ‘righteous’ should be kept as answering to ‘righteousness’ above) judge (see Act 10:42 . In this assertion of just judgment, there is nothing, as De W. imagines, to controvert the doctrines of grace: see above); and (but) not only to me (better than ‘not to me only,’ E. V., &c. ( ), which though true, does not correctly represent the sense), but also to all who have loved (who shall then be found to have loved and still to be loving, see Winer, edn. 6, 40. 4 a: loved , i.e. (reff.) looked forward with earnest joy to) His appearing ( 2Ti 4:1 ).
Fuente: Henry Alford’s Greek Testament
2Ti 4:8 . : For what remains . The R.V. renders it besides in 1Co 1:16 , moreover in 1Co 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”. has the sense of in conclusion in 2Co 13:11 , 1Th 4:1 , and does not differ from as used in Phi 3:1 ; Phi 4:8 , 2Th 3:1 ; or as used in Gal 6:17 , Eph 6:10 . The meaning of in 1Co 7:29 , Heb 10:13 is henceforth .
: reposita est (Vulg.). Cf. Col 1:5 , , and, for the sentiment, 1Pe 1:4 .
: 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 1Co 9:25 . The verbal analogies of . , Jas 1:12 , Rev 2:10 , and . , 1Pe 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 . . is applied to the golden fillet worn by the high priest in the Tests. of the Twelve Patriarchs , Levi, viii. 2.
: reddet (Vulg.). As long as we agree to the statement that Moses (Heb 11:26 ), it seems trifling to dispute the retributive force of – 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 ( ) to you that are afflicted rest with us” (2Th 1:6-7 ), see also Rom 2:6 .
: see on 2Ti 1:12 .
: The notion expressed in this phrase goes back to Gen 18:25 . For the actual words, see reff.
: See on 1Ti 5:13 .
: The here meant is the Second Coming of Christ. Those who love it do not fear it, for “there is no fear in love” (1Jn 4:18 ); they endeavour to make themselves increasingly ready and fit for it (1Jn 3:3 ); when they hear the Lord say, “I come quickly,” their hearts respond, “Amen; come, Lord Jesus” (Rev 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.
Fuente: The Expositors Greek Testament by Robertson
laid up. Greek. apokeimai. See Col 1:5.
a = the.
righteousness. App-191.
Lord. App-9.
righteous. App-191.
Judge, Compare 2Ti 4:1. Act 17:3 Act 17:1.
give = repay or recompense. Greek. apodidomi. See 2Ti 4:14. at. App-104.
unto = to.
love. App-135. Perf. tense, “have loved”.
Fuente: Companion Bible Notes, Appendices and Graphics
8.] henceforth (perhaps this adverb expresses better than any other. It appears to be used in later Greek, from Polybius downwards, in this sense of proinde, itaque: cf. Polyb. ii. 68. 9; iv. 32. 5; x. 45. 2) there is laid up (reff.) for me the (not a, as E. V.) crown (reff., and cf. Php 3:14) of righteousness (i.e. the bestowal of which is conditional on the substantiation and recognition of righteousness-q. d. a crown among the righteous: , Thdrt.: and so De W. after Chrys., . This is better than with Huther, al., to take the gen. as one appositionis, as in Jam 1:12, . : and 1Pe 5:4, .: both these, and , may well constitute the crown, but it is not easy to say how can. Thdrt.s alternative, (so Heydenr., Matth., al.), is equally objectionable. There is, as Calv. has shewn, no sort of inconsistency here with the doctrines of grace: neque enim gratuita justificatio qu nobis per fidem confertur, cum operum remuneratione pugnat quin potius rite conveniunt ista duo, gratis justificari hominem Christi beneficio, et tamen operum mercedem coram Deo relaturum. Nam simulatque nos in gratiam recipit Deus, opera quoque nostra grata habet, ut prmio quoque (licet indebito) dignetur. See further on this point Estiuss note, and Conc. Trident. Canones, Sess. vi. c. 16, where the remarkable expression is quoted from the Epist. of Pope Clestinus I. 12, Dei tanta est erga omnes homines bonitas, ut eorum velit esse merita, qu sunt ipsius dona), which the Lord (Christ: cf. . below) shall award (more than give: see reff., and Mat 6:4; Mat 6:6, &c., Mat 16:27; the idea of requital should be expressed. Compare however Ellicotts note) me in that day (reff.), the righteous (subj., just; but the word righteous should be kept as answering to righteousness above) judge (see Act 10:42. In this assertion of just judgment, there is nothing, as De W. imagines, to controvert the doctrines of grace: see above);-and (but) not only to me (better than not to me only, E. V., &c. ( ), which though true, does not correctly represent the sense), but also to all who have loved (who shall then be found to have loved and still to be loving, see Winer, edn. 6, 40. 4 a: loved, i.e. (reff.) looked forward with earnest joy to) His appearing (2Ti 4:1).
Fuente: The Greek Testament
2Ti 4:8. , 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.-, there is laid up) after all hardship and danger have been for ever overcome.-) of righteousness, for which I have contended. The righteous refers to this.-, a crown) The crown used to be bestowed after wrestling, running, fighting.-, will award) The word righteous accords with this, 2Th 1:6-7.- , the Lord) Christ. Of whom also, 2Ti 4:1; 2Ti 4:14; 2Ti 4:17-18; 2Ti 4:22, speak.- , 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, 2Co 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, Mat 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]-, to me) Individual application.-, to all) This is a great additional source of joy to Paul; it is calculated to sharpen Timothy. Paul had gained many of these.-, who love and have loved) This has a higher signification in the preterite, than , 2Ti 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.-, 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.
Fuente: Gnomon of the New Testament
2Ti 4:8
henceforth there is laid up for me the crown of righteousness,-[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.]
which the Lord, the righteous judge, shall give to me at that day; and not to me only, but also to all them that have loved his appearing.-It is a crown that comes as a reward of the righteous life that he had lived. Such a crown was not only for Paul, but a similar one awaits all that have loved his appearing. The appearing of Jesus Christ will be the destruction of sin and the vindication of the righteous. It will be the establishment of the rule of right, justice, and mercy. All who are faithful and will look for his coming will desire it, will love it. For such the crown of righteousness is ready and waiting.
Fuente: Old and New Testaments Restoration Commentary
righteousness
(See Scofield “1Jn 3:7”).
Fuente: Scofield Reference Bible Notes
there: Psa 31:19, Mat 6:19, Mat 6:20, Col 1:5, 1Ti 6:19
a crown: 2Ti 2:5, Pro 4:9, 1Co 9:25, Jam 1:12, 1Pe 5:4, Rev 2:10, Rev 4:4, Rev 4:10
the righteous: 2Ti 4:1, Gen 18:25, Psa 7:11, Rom 2:5, 2Th 1:5, 2Th 1:6, Rev 19:11
at that: 2Ti 1:12, 2Ti 1:18, Mal 3:17, Mat 7:22, Mat 24:36, Luk 10:12, 1Th 5:4
that love: Rom 8:23, 1Co 2:9, 2Co 5:2, 1Th 1:10, Tit 2:13, Heb 9:28, Rev 1:7, Rev 22:20
Reciprocal: Num 4:30 – service Num 6:20 – and after Num 32:27 – armed Deu 11:22 – to love Jos 11:23 – And the land Jos 24:29 – after these Jdg 11:27 – the Judge Rth 2:12 – recompense Neh 13:22 – Remember Psa 36:10 – and thy Psa 96:13 – he cometh Pro 13:19 – The desire Pro 14:18 – the prudent Pro 21:21 – findeth Eze 48:11 – charge Dan 12:13 – rest Mic 7:9 – he will Mat 25:1 – went Mat 25:10 – they Mat 25:34 – inherit Mar 4:29 – brought forth Luk 6:23 – your Luk 12:37 – Blessed Luk 19:16 – Lord Joh 4:36 – he that reapeth receiveth Joh 17:15 – keep Act 10:42 – that it Rom 2:7 – patient Rom 2:16 – by Jesus 1Co 1:7 – waiting 1Co 9:24 – so run 1Co 15:13 – General 2Co 5:8 – and willing Gal 5:5 – the hope Phi 3:14 – press Phi 3:20 – we look Col 3:4 – appear 2Th 1:10 – in that 2Th 3:5 – and into Heb 6:10 – God Heb 10:32 – ye endured Heb 10:34 – in yourselves that ye have Heb 12:2 – Looking Jam 2:5 – heirs 1Pe 1:4 – reserved 1Pe 1:13 – the grace 1Pe 2:23 – judgeth 1Pe 5:1 – a partaker 2Pe 1:11 – an entrance 1Jo 2:28 – when Rev 3:11 – thy Rev 12:11 – they overcame Rev 14:13 – and their
Fuente: The Treasury of Scripture Knowledge
THE LOVE OF CHRISTS APPEARING
And not to me only, but unto all them also that love His appearing.
2Ti 4:8
The love of Christs appearing is not a simple idea, but one composed of many parts. I would separate four, which four at least go to make it.
I. Manifestation of the saints.The moment of the manifestation of Christ will be the moment of the manifestation of all His followers. Then, perhaps, for the first time, in their united strength and beautydeclared and exhibited, and vindicated and admired, in the presence of the universe. And, oh, what a subject of love is there! Some speak as if to love Christ were one thing, but to love the saints were another thing; and they almost place them in rivalry! But the saints are Christ. They are His mystical body, without which Christ Himself is not perfect.
II. The manifestation of Christs kingdom.Another part of the appearingvery pleasant and very lovable to every Christianwill be the exhibition that will then be made of the kingdom and the glory of Jesus. Only think what it will be to look all around, as far as the eye can stretch, and all is His! On His head are many crowns! His sceptre supreme over a willing world! Every creature at His feet! To behold that Saviouryour Savioureverything to alland still not a whit the less yours. He everything to you; and you everything to Him!
III. The manifestation of Christ.But there is another thing after which you are always panting. I mean the image of Christ upon your soul. Why am I not more like Him? But now you stand before Him, in His unveiled perfections, and you are like Him, for you see Him as He is! And if His appearing is to appear in you, is not that cause to love Him? It is difficult for any who have not known quiet hours of holy meditation to realise what it will be to see HimWhom having not seen, they love.
Rev. James Vaughan.
Illustration
There are four attitudes of mind in which we may stand respecting the appearing of Christ. By far the worst is indifference: and that indifference may be either the dulness of ignorance, or the apathy or the deadness of the moral feelings. The next state is fear. There is always something very good when there is fear. It requires faith to fear. But above fear is hope. Hope is expectation with desire: knowledge enough to be able to anticipate and grace enough to be able to wish it. And here the ladder is generally cut off; but God carries it one step higherlove. Love is as much above hope as hope is above fearfor hope may be selfish, love cannot be; hope may be for what a person gives, love must be for the person himself. Therefore a man might deceive himself, by thinking all was right in his soul, because he hoped for the Second Advent; but he might, after all, be set upon the pageant, and the rest, and the reward. But to the individual that loves it, there must be something infinitely dear in it; and that one dear thing is the Lord Jesus Christ.
ST.
Fuente: Church Pulpit Commentary
2Ti 4:8. Henceforth means “hereafter” or “from now on.” It is equivalent to the preceding thought that the prospect of a crown is held out only to those who complete a life of righteousness. The last word denotes that the crown is a “medal of honor” to be bestowed upon a person who has lived a righteous life. Lord, the righteous judge is significant, because in earthly contests the judges are sometimes influenced to decide with partiality, while He will decide strictly on the basis of faithfulness. That day refers to the day of judgment, and it is often referred to in such indefinite language because of its unequalled importance, for which reason it needs no other specification. Love his appearing. The first word is defined by Thayer, “To welcome with desire, long for.” If a man has not been living a righteous life, he will dread to see the Lord come. But a faithful servant (Luk 12:41-46) will be glad to look forward to the coming of Christ (Rev 22:20).
Fuente: Combined Bible Commentary
2Ti 4:8. A crown of righteousness. Better, the crown. The force of the genitive may be either that perfect righteousness constitutes the crown, as glory in 1Pe 5:4, and life in Jas 1:12; or else, and perhaps preferably, that it is the crown belonging to righteousness. In any case it may be noted that, as in 1Co 9:25, it is the wreath of the victor in the games, not the crown or diadem of the king.
The Lord is, of course, the Lord Jesus.
That day. The day of His appearing, as in 2Ti 4:12-13.
Not to me only. Confident as he now feels, his great joy is not that there is a special reward for himself, but that it will be given to all like-minded with him.
That love. Better, that have loved.
Fuente: A Popular Commentary on the New Testament
Verse 8
That love his appearing; that desire it looking forward to it with joyful anticipations.
Fuente: Abbott’s Illustrated New Testament
“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.”
It already exists and is awaiting that day what a thought, God has everything ready for us as we approach our transition to eternity!
There are some crowns which the Lord may give to those that serve in a particular manner in this life. We will just take a brief look at these rewards and allow you to do your own study on the subject.
Php 4:1 mentions what is usually called the soul winners crown.
1Th 2:19 mentions the crown of rejoicing.
2Ti 4:8 mentions the crown of righteousness.
Jam 1:12 mentions the crown of life.
1Pe 5:4 mentions the crown of glory.
Why wouldnt the rewards be given when we arrive in His presence? God awaits the time when we are in our glorified bodies and all is ready for eternity. Then He will reward His faithful servants in the presence of ALL His people.
With the way believers stack up material blessings upon themselves one must wonder just how much they even look for Christ’s appearing, much less “love His appearing” – our minds are to be set on things above, not on things here below.
Actually anticipating death may relate to loving His appearing He will receive us when we arrive. We should anticipate our home going.
Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson
Because he had been faithful, Paul did not dread dying but looked forward to seeing His Lord. On the day of rewards for Christians (the judgment seat of Christ; 2Ti 1:12; 2Ti 1:18; 2Co 5:10) Paul was confident that the Lord would give him a reward that was proper.
The "crown of righteousness" may be either the fullness of righteousness as a reward or some unspecified reward for righteous conduct on earth (cf. Jas 1:12; Rev 2:10). This seems to be a metaphorical crown (i.e., a reward) rather than a literal material crown since righteousness is non-material. This reward (victor’s crown, Gr. stephanos) will go to all Christians like Paul who, by the way they lived, demonstrated a longing for the Lord’s return. Not all Christians are anxious for the Lord to return since some know they need to change their way of living.
|
Believers’ Crowns |
|
Title |
Reason |
Reference |
|
An Imperishable Crown |
For leading a disciplined life |
1Co 9:25 |
|
A Crown of Rejoicing |
For evangelism and discipleship |
1Th 2:19 |
|
A Crown of Righteousness |
For loving the Lord’s appearing |
2Ti 4:8 |
|
A Crown of Life |
For enduring trials |
Jas 1:12; |
|
A Crown of Glory |
For shepherding God’s flock faithfully |
1Pe 5:4 |
Clearly Paul was thinking of the judgment seat of Christ in 2Ti 4:1-8. He referred to his Judge in 2Ti 4:1; 2Ti 4:8. Note that it will be the righteous Judge who will bestow the crown of righteousness.
"An expectation of reward is also a recognition of God’s grace. Those who anticipate reward will not be able to boast, ’Look at my accomplishments.’ They should be able to offer praise to God by saying, ’Thank you, Lord, for what you have produced in me.’ The very expectation of reward is an acknowledgment of God’s grace." [Note: Ibid., p. 249. See also Joe L. Wall, Going for the Gold, pp. 125-28, 131-39.]