8<\/strong>. henceforth<\/em> ] Or, ‘it remains only that’ as in Mat 26:45<\/span>, 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<\/span>; Eph 6:10<\/span>; Php 3:1<\/span>, and again after a digression 2Ti 4:8 ; 2Th 3:1<\/span>. 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.<\/p>\n there is laid up<\/em> ] Cf. Luk 19:20<\/span>, ‘laid up in a napkin,’ Col 1:5<\/span> ‘the hope which is stored up for you in the heavens.’<\/p>\n a crown of righteousness<\/em> ] The crown<\/strong>; the genitive ‘righteousness’ is similar to the genitives of the particular contests in which the crown was won; e.g<\/em>. Pind. Nem<\/em>. 2Ti 4:9<\/span>, ‘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<\/span>; 2Ti 2:22<\/span>, ‘follow after righteousness,’ and in ch. 2Ti 3:16<\/span>, ‘the discipline which is in righteousness,’ the word is instead of a volume. The genitives in Jas 1:12<\/span>, ‘the crown of life,’ 1Pe 5:4<\/span>, ‘a crown of glory,’ are similar to the genitives of the particular material of which the crown was made; e.g<\/em>. Pind. Nem<\/em><\/span>. 6:18<\/span>, ‘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.<\/p>\n shall give<\/em> ] Award<\/strong>; the word has occurred 1Ti 5:4<\/span>, where see note. This and the well-known passages Luk 19:8<\/span>, ‘I restore<\/em> fourfold,’ Luk 20:25<\/span>, ‘ Render<\/em> unto Csar the things that are Csar’s,’ Rom 13:7<\/span>, ‘ Render<\/em> to all their dues,’ shew the force of the compound verb here ‘give the due award.’<\/p>\n ‘A pound of that same merchant’s flesh is thine;<\/p>\n The court awards<\/em> it and the law doth give it.’<\/p>\n The same word is used by Christ of the judgment, ‘then shall he reward<\/em> (R.V. render) every man according to his works’ Mat 16:27<\/span>.<\/p>\n unto all that love his appearing<\/em> ] The perfect part.; the sense is fully given by who have their love set on<\/strong>, as R.V. well renders the similar perfect, 1Ti 4:10<\/span>, ‘we have our hope set on the living God.’ For the special force of this higher word agapn<\/em> for ‘to love’ see Trench, N. T. Syn<\/em>. 12 ‘a word born within the bosom of revealed religion,’ and Westcott, Joh 21:15<\/span>, ‘St Peter lays claim only to the feeling of natural love<\/em> of which he could be sure; he does not venture to say that he has attained to that higher love<\/em> which was to be the spring of the Christian life.’<\/p>\n his appearing<\/em> ] As in 2Ti 4:1<\/span>, of the second coming; to which all the six occurrences of the substantive in N.T. refer. The verb in Luk 1:79<\/span> and Tit 2:11<\/span>; Tit 3:4<\/span> refers to the first Epiphany.<\/p>\n Henceforth there is laid up for me – <\/B>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<\/span>. The word henceforth – <\/SPAN><\/span> 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.<\/P> A crown of righteousness – <\/B>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.<\/P> Which the Lord, the righteous Judge, shall give me – <\/B>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.<\/P> At that day – <\/B>That is, the time when he will come to judge the world; Matt. 25<\/span>.<\/P> And not to me only – <\/B>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<\/span>), which could be conferred only on one victor (See the notes at 1Co 9:24<\/span>); 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.<\/P> At the Grecian games, but one could obtain the prize; 1Co 9:24<\/span>. 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?<\/P> Unto all them also that love his appearing – <\/B>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<\/span>; Rev 22:20<\/span>. 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.<\/P><\/p>\n Verse 8. Henceforth there is laid up for me a crown<\/B><\/I>] This I can claim as my due; but the crown I expect is not one of fading<\/I> leaves<\/I>, but a crown of righteousness<\/I>; the reward which God, in his kindness, has promised to them who are faithful to the grace he has bestowed upon them.<\/P> <\/P> The Lord, the righteous Judge<\/B><\/I>] He alludes here to the brabeus<\/I>, or umpire in the Grecian games, whose office it was to declare the victor, and to give the crown.<\/P> <\/P> At that day<\/B><\/I>] The day of judgment; the morning of the resurrection from the dead.<\/P> <\/P> Unto all them also that love his appearing.<\/B><\/I>] 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<\/I>, but it is a reward not of debt<\/I> but of grace<\/I>; for it is by the grace<\/I> of God that even an apostle<\/I> is fitted<\/I> for glory. And this reward is common to the faithful<\/I>; it is given, not only to apostles, but to all them that love his<\/I> appearing<\/I>. This crown is laid up<\/I>-it is in view<\/I>, but not in<\/I> possession<\/I>. We must die first.<\/P> <\/P> 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<\/I> of Euripides<\/I>, 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. <\/P> ‘ <\/P> ‘ <\/P> ‘ , <\/P> ‘ <\/P> ‘ ‘ ‘ ,<\/P> . Alcest<\/I>. v. 644. <\/P> “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<\/I> fight<\/I> hadst thou died for thy son.”<\/P> <\/P> See Sophocles<\/I> and AEschylus<\/I>, quoted 1Ti 6:15<\/span>.<\/P> <\/P> The , good fight<\/I>, was used among the Greeks to express a contest of the most honourable kind<\/I>, and in this sense the apostle uses it.<\/P><\/p>\n Henceforth there is laid up for me; <\/B>as to what remains for me, (so the word <\/span> signifies, not henceforth, <\/I>as we translate it), there is prepared, and in safe keeping for me, Col 1:5<\/span>; or, there is appointed for me: see Heb 9:27<\/span>. <\/P> A crown; <\/B>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. <\/P> Of righteousness; <\/B>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<\/span>. <\/P> Which the Lord, the righteous judge; <\/B>and Jesus Christ, who in this shall show himself a righteous judge, <\/P> shall give<\/B> it me<\/B> of his free mercy, for all I have done hath not merited it, at that day, <\/B>at the day of judgment; my soul shall have it at my dissolution, my whole man in the resurrection. <\/P> And not to me only, but unto all them also that love his appearing; <\/B>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. <\/P> <\/p>\n 8. a crown<\/B>rather as Greek,<\/I>“the<\/I> 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]. <\/P> crown<\/B>a crown, orgarland, used to be bestowed at the Greek national games on thesuccessful competitor in wrestling, running, c. (compare 1Pe 5:4<\/span>Rev 2:10<\/span>). <\/P> of righteousness<\/B>Thereward is in recognition of righteousness<\/I> 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<\/I> (Re 22:11<\/span>).Compare Ex 39:30<\/span>. 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,<\/I>12]. <\/P> give<\/B>Greek,<\/I>“shall award” in righteous requital as “Judge”(Act 17:31<\/span>; 2Co 5:10<\/span>;2Th 1:6<\/span>; 2Th 1:7<\/span>).<\/P> in that day<\/B>not untilHis appearing (2Ti 1:12<\/span>). Thepartakers of the first resurrection may receive a crown<\/I> alsoat the last day,<\/I> and obtain in that general assembly of allmen, a new<\/I> award of praise. The favorable sentence passed onthe “brethren” of the Judge, who sit with Him on Histhrone, is in Mt 25:40<\/span>, takenfor granted as already<\/I> 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<\/I> heavenly Judge standsin contrast to the unrighteous earthly judges who condemned Paul. <\/P> me<\/B>individualappropriation. Greek,<\/I> “not only to me.” <\/P> them that love<\/B>Greek,<\/I>“have loved, and do love”; habitual<\/I> love and desirefor Christ’s appearing, which presupposes faith<\/I> (compare Heb9:28<\/span>). Compare the sad contrast, 2Ti4:10<\/span>, “having loved<\/I> this present world.”<\/P><\/p>\n Henceforth there is laid up for me a crown of righteousness<\/strong>,…. 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<\/p>\n for me<\/strong>, 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;<\/p>\n which the Lord, the righteous Judge, shall give me at that day<\/strong>. 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<\/p>\n , “a crown of righteousness”; and which he represents as the gift of God z:<\/p>\n at that day<\/strong>; 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:<\/p>\n and not to me only, but unto all them also that love his appearing<\/strong>; 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.<\/p>\n z Aristeae Hist. 72. Interpr. p. 91, Ed. Oxon.<\/p>\n Henceforth <\/B> (<\/SPAN><\/span>). Accusative case, “for the rest.”<\/P> There is laid up for me <\/B> ( <\/SPAN><\/span>). Present passive of <\/SPAN><\/span>, old verb, to be laid away. See Col 1:5<\/span> for the hope laid away. Paul’s “crown of righteousness” ( <\/SPAN><\/span>, 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<\/span> which see) “is laid away” for him.<\/P> At that day <\/B> ( <\/SPAN><\/span>). That great and blessed day (2Tim 1:12<\/span>; 2Tim 1:18<\/span>).<\/P> The righteous judge <\/B> ( <\/SPAN><\/span>). “The just judge,” the umpire who makes no mistakes who judges us all (2Co 5:10<\/span>).<\/P> Shall give me <\/B> ( <\/SPAN><\/span>). Future active of <\/SPAN><\/span>. “Will give back” as in Ro 2:6<\/span> and in full.<\/P> But also to all them that have loved his appearing <\/B> ( <\/SPAN><\/span>). Dative case of the perfect active participle of <\/SPAN><\/span>, to love, who have loved and still love his second coming. <\/SPAN><\/span> here can as in 1:10<\/span> be interpreted of Christ’s Incarnation. <\/P> <\/p>\n Henceforth [] <\/SPAN><\/span>. Lit. as to what remains. Loipon or to loipon either finally, as 2Co 13:11<\/span>; or henceforth as here, Mr 14:41<\/span>; 1Co 7:29<\/span>, Heb 10:13<\/span> : or for the rest, besides, as 1Th 4:1<\/span> (note); 2Th 3:1<\/span>. <\/P> There is laid up [] <\/SPAN><\/span>. Or laid away. In Pastorals only here. In Paul, see Col 1:5<\/span> (note). Luk 19:20<\/span> of the pound laid up in a napkin. <\/P> A crown of righteousness [ ] <\/SPAN><\/span>. The phrase N. T. o. See on stefanoutai is crowned, chapter. 2Ti 2:5<\/span>. Rend. the crown. Judge [] <\/SPAN><\/span>. Comp. verse 1. Mostly in Luke and Acts. o P. Only here in Pastorals. Applied to Christ, Act 10:42<\/span> Jas 5:9<\/span>; to God, Heb 12:28<\/span>; Jas 4:12<\/span>. <\/P> Shall give [] <\/SPAN><\/span>. Most frequent in Synoptic Gospels. It may mean to give over or away, as Mt 27:58<\/span>; Act 5:8<\/span>; Heb 12:16<\/span> : or to give back, recompose, as here, Mt 6:4<\/span>, 6<\/span>, 18<\/span>; Rom 2:6<\/span>. At that day [ ] <\/SPAN><\/span>. See on chapter 2Ti 1:12<\/span>. That love his appearing [ ] <\/SPAN><\/span>. For love rend. have loved. Appearing, Christ ‘s second coming : see on 1Ti 6:14<\/span>; 2Th 2:8<\/span>. The phrase N. T. o. Some have interpreted appearing as Christ ‘s first coming into the world, as chapter 2Ti 1:10<\/span>; but the other sense is according to the analogy of 1Co 2:9<\/span>; Phi 3:20<\/span>; Heb 9:28<\/span>.<\/P> <\/p>\n <\/strong><\/p>\n 1) “Henceforth there is laid up for me a crown of righteousness”<\/strong> (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<\/span>; Jas 1:12<\/span>; Rev 2:10<\/span>.<\/p>\n 2) “Which the Lord, the righteous judge”<\/strong> (hon ho kurios ho dikaios krites) “Which the Lord (who is) the righteous critic or judge;” 2Co 5:10<\/span>; Rev 22:11<\/span>; 1Pe 5:4<\/span>; 1Co 9:25<\/span>.<\/p>\n 3) “Shall give me at that day”<\/strong> (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<\/span>; 1Co 9:17<\/span>; .<\/p>\n 4) “And not to me only”<\/strong> (ou monon de emoi) “And not only to me.” The righteous Lord, judge, master, rewarder, is no respector of persons, Deu 1:17<\/span>; Act 10:34<\/span>; Rom 2:11<\/span>.<\/p>\n 5) “But unto all them also that love his appearing, <\/strong>(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<\/span>; Heb 9:28<\/span>; Heb 10:23<\/span>; Heb 10:37<\/span>.<\/p>\n 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. <\/p>\n 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. <\/p>\n 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) <\/p>\n 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. <\/p>\n 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. <\/p>\n (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. <\/p>\n (200) “ Son apparition.” — “His appearing.” <\/p>\n (8) A crown of righteousness.<\/strong>More accurately rendered, the crown of righteousness.<\/em> 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<\/span> had won. It is called the crown of righteousness, it being the crown to which righteousness can lay claimthat is, <\/em>the crown awarded to righteousness.<\/p>\n Which the Lord, the righteous judge, shall give me.<\/strong>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.<\/p>\n At that day.<\/strong>This is the third time the words that day are used in this Epistle (see 2Ti. 1:12-18<\/span>). The day of judgment is, of course, signified, the day when the Lord shall come again with glory.<\/p>\nFuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
<\/P> Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n