Another Appeal to Loyalty and Endurance

With this paragraph, which focuses on its single imperative in verse 14 (continue in what you have learned), Paul renews the appeal with which the letter began. (Note how many themes from 1:3–2:13 are touched on: Timothy’s long relationship to Paul [vv. 10–11, 14; cf. 1:4, 6, 13]; Paul himself as the model of loyalty [vv. 10–11; cf. 1:8, 11–12, 13; 2:9–10]; the call to suffering [vv. 11–12; cf. 1:8, 16; 2:3–6, 11–12]; the appeal itself [v. 14; cf. 1:6, 13–14]; the faith of his forebears [v. 15; cf. 1:5]; the focus on salvation [v. 15; cf. 2:10–13].) However, he does so now in full view of what has been said about the false teachers and Timothy’s responsibilities regarding them (2:14–3:9).

Thus he effectively brings together the concerns of the first two sections of the letter (the appeal to loyalty to himself and his gospel—in the face of suffering—in 1:6–2:13; and the continuing threat to his gospel—in the form of the false teachers—in 2:14–3:9). At the same time the paragraph serves as preparation for the final charge in 4:1–5.

The paragraph is in two parts (vv. 10–13, 14–17), structured around two occurrences of su de (“you, however,” v. 10; “but as for you,” v. 14) and the central imperative of verse 14. The two parts hold the keys to Timothy’s abiding loyalty: first, to recall the past, especially Paul’s teaching and example, learned through long association, and second, to give heed to the Scriptures, with which he has also had long association, and which both lead to salvation through Christ and are useful for all the tasks of his ministry.

3:10–11 This new section begins with an emphatic su de (You, however; cf. 2:1; 3:14; 4:5). After the ringing exposure and indictment of the false teachers (vv. 1–9), who not only teach falsehood but also live as reprobates, Timothy is going to be urged, in contrast to them, to abide faithfully in the truth of the gospel. The way Paul does this is to remind him of his (Paul’s) own example, which you know all about (cf. 1 Tim. 4:6). This verb, which ordinarily means “to accompany,” also came to mean “to study at close quarters” (Kelly; cf. Luke 1:3). In Stoic circles it became a technical term denoting the close relationship of a disciple to his master. Such a relationship had long before been established between Paul and Timothy, so that, when sending Timothy to Corinth some ten years earlier, Paul could entrust him to “remind you [the Corinthians] of my ways in Christ, as I teach them everywhere in every church” (1 Cor. 4:16–17). Now the reminder is to Timothy himself, who must carry on Paul’s “ways” after his departure.

His “ways,” in fact, is a list of virtues (comparable in some ways to 2 Cor. 6:4–6) that stands in part at least in sharp contrast to the vice list in verses 2–4. As usual the list has been tailored to the situation. It begins with the two urgent items in these letters, teaching and way of life (“conduct”; see disc. on 1 Tim. 1:10 and throughout), then moves to his purpose (i.e., Paul’s resolve, his single-minded commitment to Christ). Next appear the cardinal Christian virtues (see disc. on Titus 2:2; cf. 1 Tim. 1:11), faith (toward God), love (toward all), and endurance (to the End), interrupted in this case with patience (forbearance toward others, as well as toward circumstances, in the midst of trying situations; cf. 4:2 and the attitudes called for in 2:24–25).

All of these virtues Timothy should have observed, and therefore learned as a disciple, in Paul’s life. But the concern here is for Timothy to reflect them as well (v. 14: “continue in what you have learned”), especially in light of the twin realities of the false teachers and the inevitable suffering he is called upon to share. Thus the list moves from teaching and way of life, through the cardinal virtues of Christian behavior, to endurance. And why endurance? Because Paul’s life in Christ—and Timothy’s after him—involved him in many persecutions and sufferings. This now becomes the heart of the present appeal and clearly recalls 1:8–2:3.

You … know … what kinds of things happened to me in Antioch (cf. Acts 13:50), Iconium (cf. Acts 14:2–6) and Lystra (Timothy’s home town; cf. Acts 14:19–20), the persecutions I endured. Many have been perplexed by Paul’s going so far back—even before Timothy’s conversion—to make this point. Why not those instances where Timothy was present to observe—and experience—the persecution, such as at Philippi (Acts 16:19–34) or Ephesus (2 Cor. 1:1–11) or Rome [?] (Phil. 1:1, 12–18)? The answer to this lies in what we noted as early as the thanksgiving (1:3–5), namely, that part of the appeal to loyalty made in this letter is to remind Timothy of his origins. It is Paul’s way of saying: “Look, you were there in Lystra when I was stoned. You recall that such sufferings were visible to you from the time you began your Christian walk. So don’t bail out now in the midst of this present—and coming—distress.”

Since in verse 12 Paul will apply this matter directly to Timothy, he reminds him of something else he knows about those early events in Asia Minor. In a near citation of Psalm 34:19, he encourages Timothy: Yet the Lord, as you well know, rescued me from all of them (cf. 4:17–18)—which in this case, of course, does not mean rescued from the persecutions themselves but from the death that was so often at hand. “So take heart, pilgrim, because you, too,” Paul assures him in the next sentence, “are due for your share of the sufferings.”

3:12–13 These two sentences, despite appearances, are companion sentences, applying what has just been said. The first word (v. 12) is another invitation for Timothy to join Paul in suffering, with the reminder that the sufferings to which he is being called are not unique to Paul and himself. In fact, everyone who wants to live a godly life (eusebōs again; see disc. on 1 Tim. 2:2) in Christ Jesus will be persecuted. That is, those who want to live … in Christ Jesus (live a truly Christian life), and do so with true eusebeia (“godliness,” as opposed to the asebeia, “ungodliness,” of the false teachers), must expect as disciples to experience in some measure what Christ did. Jesus himself called for such discipleship (Mark 8:34; Matt. 5:11–12), as did Paul (1 Thess. 3:4; 2 Cor. 12:9–10; Rom. 8:17; Phil. 1:29).

It is otherwise with the false teachers. Not only do they not live godly lives, thus avoiding persecution, but they are evil men (cf. the list in vv. 2–4) and imposters (better, “charlatans,” as the NAB, a direct reference to vv. 6–9), who will only go (“progressing” again; see disc. on 1 Tim. 4:15; 2 Tim. 2:16; 3:9) from bad to worse. Fine “progress” these charlatans will make, as they go only deeper into their sins and “sorceries”—deceiving and being deceived (cf. vv. 6–9; 1 Tim. 4:12)—and turn further away from a truly godly life. It may be, of course, that they are also mentioned here because they are the source of the persecution for many of the godly. In any case, the godly, who because of persecutions may look as if things are worse for them, are in fact in Christ Jesus and therefore destined for glory, while the false teachers, who may look as if “all is right with the world” for them, are in fact going from bad to worse and are destined for destruction.

3:14–15 Through their interest in novelties and meaningless speculations and their foolish desires and greed, the straying elders, having been “deceived” themselves and now “deceiving” others, have abandoned the truth (2:18) and have made shipwreck of their own faith (1 Tim. 1:19). By way of contrast (but as for you), Timothy is urged to remain faithful to the apostolic gospel (continue in what you have learned; both referring back to vv. 10–11 and anticipating what is about to be said). What you have learned, Paul hopefully affirms, is also that which you have become convinced of.

There are two reasons for Timothy to stay by what he has learned: First, you know those from whom you learned it. This curious plural, changed to the singular in the majority of later manuscripts, may reflect the plural of 2:2 (“through many witnesses”). More likely it refers both to Paul (vv. 10–11) and to Timothy’s mother and grandmother (1:5), who had taught him from infancy … the Holy Scriptures. Thus Paul reminds him that what he is to continue in has deep roots in his own past and that he can trust those, his family and his closest friend, whose legacy he is to carry on.

Second, you have known the holy Scriptures. This is a first in these letters. (Elsewhere “the Word” refers to the message of the gospel; see disc. on 1 Tim. 4:5.) However, what is explicitly said here for the first time is implicit throughout. The false teachers have been using (abusing) Scripture to their own and others’ detriment (cf. 1 Tim. 1:6–7). But the holy Scriptures belong to us, because they point to salvation through faith in Christ Jesus.

It was a Jewish parent’s sacred duty to instruct sons in the Law from their fifth year. Thus Paul knew that Timothy from infancy had known the holy Scriptures (lit., “the Sacred Writings,” apparently a favorite term in rabbinic Judaism, which would have been a part of Paul’s own personal history). The term are able to make you wise, which probably reflects the usage of the LXX in Psalm 19:7 (“making wise the simple”), contrasts the “mindlessness” and “deceptions” of the false teachers (vv. 9, 13).

Thus Paul urges Timothy’s loyalty, not only to himself and his own past, but also to the Scriptures, because they, too, lead to salvation. But salvation lies not in the Scriptures themselves, but only as they are properly understood to point to Christ. Always for Paul salvation is through faith in Christ Jesus.

3:16–17 The reminder of Timothy’s long knowledge of the Holy Scriptures causes Paul to conclude this appeal by reflecting on the divine origins of Scripture, hence their total usefulness for Timothy’s ministry.

First, he affirms Scripture’s divine origins: All (or “Every”) Scripture is God-breathed. Some wish to translate this “Every scripture inspired by God is also profitable” (ASV; cf. GNB margin). If so, then it would probably be a further explanation of verse 15, meaning something like: “Scripture makes one wise unto salvation; indeed every God-inspired Scripture is also useful for instruction …” However, on the basis of a similar construction in 1 Timothy 4:4, and in light of the context, Paul probably intended to emphasize that the Scripture that is “able to make you wise for salvation” is in its totality God-breathed (reflecting the creative activity of God; cf. RSV, GNB, “inspired by God”), that is, of divine origin. (Cf. the “commandments of men” in Titus 1:14.) In so doing he is not offering a theory of inspiration; he is, rather, reflecting the common tradition of Judaism (cf. 2 Pet. 1:21).

Second, he affirms that all Scripture is useful for all the tasks of his ministry—and this is why the emphasis on its divine origins. The tasks outlined are a clear reflection of the historical setting of the letter.

For teaching: This is Timothy’s primary responsibility—to use the Scriptures to give sound instruction in the gospel to God’s people (cf. 1 Tim. 4:6, 13, 16; 6:3).

For rebuking: This is the other side of the task; he must use Scripture to expose the errors of the false teachers and their teachings.

For correcting: This word occurs only here in the NT. It is a companion of rebuking, but emphasizes the behavioral, ethical side of things.

And training in righteousness (paideia; cf. 2:25; Titus 2:12): This corresponds to correcting, as its positive side.

Thus all Scripture, God-breathed as it is, is useful for Timothy’s twofold task of teaching the truth of the gospel with its right behavior and of resisting the errors and immoral behavior of the false teaching.

But Paul is not quite finished. He adds a purpose, or perhaps here a result, clause to verse 16, whose intent is not altogether clear: so that the man of God (cf. 1 Tim. 6:11) may be thoroughly equipped for every good work (cf. 2:21; Titus 1:16; 3:1). Such a clause should point to those receiving the instruction. However, the context, plus the use of the title man of God in the singular, almost demand that Paul is, rather, concerned with Timothy, as the one responsible for giving the instruction. The clause in a certain sense doesn’t follow; yet Paul’s concern is clear enough. By continually nurturing his own life in the Scriptures that he is to use in his ministry, Timothy will be thoroughly equipped (“able to meet all demands,” BAGD) for every good work, which here means not only Christian behavior but the ministry of the gospel as well, and especially points forward to 4:1–5.

With these words the appeal that began in 1:6 is brought to a conclusion. Paul urges loyalty—to his (Timothy’s) own calling, to himself (Paul), to Christ and his gospel, and to his ministry, including the teaching of Scripture—and to continue in loyalty despite suffering and in the face of opposition. But these words also prepare the way for what follows—a final charge that brings all these things together before he reveals to him the real reason for the letter (4:6–16).

Additional Notes

3:10–11 Those who see these letters as inauthentic are particularly impressed that the mention of Antioch, Iconium, and Lystra supports their view. The real Paul would have mentioned more recent persecutions, and our author’s knowledge was limited to what he could glean from Acts (see Hanson). J. D. Quinn, who believes Luke wrote these letters, also sees this as supporting evidence (see “The Last Volume of Luke: The Relation of Luke–Acts to the Pastoral Epistles,” p. 66). The explanation offered in the commentary, however, is fully in keeping with the full context of the letter, if seen as coming ultimately from Paul.

3:14–15 There is considerable literature on the training of Jewish children during this period, of which the main component was the study of the Law (see, e.g., Jos., Against Apion 1.60; 2.173–78). In the Mishnah tractate Pirke Aboth 5.21, a rabbi from the end of the first century A.D. said, “At five years old [one is fit] for the Scripture” (Danby, p. 458). For primary sources that give much of this evidence, see Str-B, vol. 3, pp. 664–66. For a helpful survey of these data and further bibliography, see S. Safrai, “Education and the Study of the Torah.”

Scholars have debated the meaning of the phrase the holy Scriptures in v. 15. There is textual variation as to whether or not the article should be included (probably in this case it is not original; its addition is far easier to explain than its omission). But even without the article, the term hiera grammata (lit., “sacred writings”) undoubtedly refers to the holy Scriptures (cf. Jos., Antiquities 10.210; Philo, Moses 2.292). Philo uses similar expressions without the article and means the Scriptures (see On the Posterity and Exile of Cain 158; Who Is the Heir 106). The context of this passage almost demands such a meaning here, and not “religious teachings” or “sacred writings” (as opposed to oral traditions), possibilities suggested by Lock. Hendriksen’s suggestion that vv. 15 and 16 mean different things, the one (v. 16) comprising “more than the former,” is purely gratuitous.

3:16–17 The literature and debate on v. 16 is rather extensive. The problems are three: First, does pasa graphē mean all Scripture (i.e., Scripture as a whole collectively understood) or “every Scripture” (i.e., distributively understood to mean each individual passage). This one is almost impossible to decide on grammatical grounds, and in either case the meaning comes out at the same place.

Second is the problem already discussed, where to place the understood is, thus making God-breathed predicative (NIV text) or attributive (ASV). For a more complete discussion, see the commentaries by Hanson, Kelly, and Hendriksen (for the text) and by Bernard, Spicq, and Barrett (for the margin).

Third is the problem of the meaning of theopneustos (God-breathed). For this discussion, see B. B. Warfield, The Inspiration and Authority of the Bible (Philadelphia: Presbyterian and Reformed, 1948), pp. 245–96.

For a brief overview of the understanding of inspiration in contemporary Judaism see Warfield, pp. 229–30, and the entry on theopneustos by E. Schweizer in TDNT, vol. 6, p. 454.

Final Charge to Timothy

Paul now brings to a conclusion the long appeal that makes up the larger part of this letter. This appeal began in 1:6 and was picked up again in 3:10 after the interlude on the false teachers in 2:14–3:9; but it now takes the form of a solemn charge (v. 1) followed by nine imperatives (five in v. 2 and four in v. 5).

The first set of imperatives (v. 2) repeats the concerns about Timothy’s own ministry and flows directly out of the preceding appeal. This is followed (vv. 3–4) by one more statement of the reason for it, the errors of the false teachers—although in this case it is the people themselves who are in view. The final set of imperatives (v. 5), which stands in contrast to verses 3–4, is more personal, although Timothy’s ministry is still clearly in view.

Since this charge is grammatically tied to verses 6–8 (“Fulfill your ministry, for I am already about to be poured out as a drink offering”), those verses will give us the clue to much of this section. Paul knows he is about to die. This charge, therefore, though made against the backdrop of the situation in Ephesus, looks far beyond that. Here we have a kind of changing of the guard, the word of a dying man to his heir apparent. To use the athletic metaphor of verses 7–8, it is the passing of the baton. The whole paragraph needs to be read with this reality in view.

4:1 The opening words of this sentence (I give you this charge; cf. 1 Tim. 5:21; 2 Tim. 2:14) turn the preceding appeal into a final solemn charge for Timothy to stay by his ministry under any and all circumstances. The language of the charge, which has clear affinities to those in 1 Timothy 5:21 and 6:13, is given a very highly charged eschatological setting. The basis of the oath is fourfold: God, Christ, the Second Coming, and the eternal kingdom. That is, as one whose life is lived out in the very presence of God and of Christ Jesus (see disc. on 1 Tim. 5:21) and is accountable to them, and in light of the certainty of Christian eschatological realities, Timothy is solemnly charged to fulfill the responsibilities of his God-given ministry, especially that of proclaimer of the gospel. (Note the similar eschatological perspective in vv. 6–8, esp. v. 8.)

The eschatological thrust of the charge is begun by the qualifier added to Christ Jesus, namely, who will judge the living and the dead. This terminology, which was unique to Christians (cf. Acts 10:42; 1 Pet. 4:5), very soon became a semicreedal formula (Barnabas 7:2; Polycarp, Philippians 2:1; 2 Clement 1:1; cf. the Apostle’s Creed). It was based on the conviction that he who appeared once to save will appear a second time to complete that salvation and for judgment (cf. also Acts 17:31 and 2 Cor. 5:10). Thus he will judge both those who are alive at his appearing and those whose death has preceded it and who will be raised for judgment.

Having mentioned the future judgment, Paul elaborates by adding and in view of his appearing [cf. 1 Tim. 6:14; Titus 2:13] and his kingdom. Although the Greek is rough here (Paul has mixed two constructions, a prepositional phrase and two objective modifiers, following the verb “to solemnly charge”), his intent is clear enough. In light of Christ’s coming (cf. 4:8), followed by his eternal kingdom (cf. 4:18)—eschatological realities related to Christ’s being the judge of the living and the dead—Timothy should pay special heed to this final charge. After all, all of them, he himself, the false teachers, and the people, will have to give a final account at Christ’s appearing.

4:2 The charge itself is a series of five imperatives. The first, preach the Word (see disc. on 1 Tim. 4:5 for “the gospel message” as the proper understanding of “the logos of God” in the PE), is the rubric for the others. Above all else, Timothy must proclaim the message of the gospel, which here has the same effect as the charge to “guard the deposit” in 1 Timothy 6:20 and 2 Timothy 1:14. This is what the whole appeal from 1:6 to 3:17 is all about.

Furthermore, he is to be prepared in season and out of season. This is very close to the KJV’s famous, “Be instant in season, out of season.” Unfortunately what Paul intends is not all that clear. The verb is probably best translated “stand by it” (D-C) or “keep at it” (Kelly), that is, your proclaiming of the Word. The double adverbs (eukairōs, akairōs) are either subjective (having to do with Timothy) or objective (having to do with his hearers). If the former, which was how Chrysostom understood it, then it means that he should stay with the task whether it is convenient or not. If the latter, then it means that he should stand by it “whether or not the preaching comes at a convenient time for the hearers.” In the context, especially in light of what follows, the latter is probably intended, although it just may have to do with Timothy’s reticence (cf. 1:6–7).

The final three imperatives, correct, rebuke and encourage, are related to the various aspects of his task as proclaimer of the Word. He is to correct (better, “rebuke,” as in 3:16; Titus 1:13; 2:15) those in error; rebuke (perhaps, “warn”) those who do not heed the correction; and finally “exhort” (or “urge,” not encourage; see disc. on 1 Tim. 2:1; 5:1; 6:2) them all.

He is to do these final three tasks with great patience and careful instruction. Patience is required because of what will be said next—not all will give heed to him. Nonetheless he must always patiently hold forth the truth (i.e., teach with … careful instruction).

4:3–4 This sentence begins with an explanatory for and gives the reasons for the nature of the charge in verse 2: “Proclaim the message; stay by it no matter what comes; in so doing, rebuke, warn, and exhort, with all patience, for the time will come …”

As with 3:1–5 and 1 Timothy 4:1–2, the present reality is seen as a future event as well. This is again related to the concept of the increase of evil with the approach of the End, which, as evidenced by the situation in Ephesus, has already begun. But in this case it probably also represents the passing-of-the-baton nature of this final charge. Timothy is to carry on Paul’s ministry in a world in which there is no promise of eager response—even on the part of God’s people.

The description is a familiar one; however, in this case it focuses on the believers themselves, rather than the false teachers, and it clearly lays some of the blame at their feet—despite the emphasis heretofore on their being deceived (cf. 1 Tim. 4:1–2; 5:15; 6:5; 2 Tim. 3:6–7, 13). The description is given in two pairs of contrasts.

First, they will not put up with sound doctrine (see disc. on 1 Tim. 1:10; cf. 6:3); rather in order to suit their own desires (cf. 3:6; 1 Tim. 6:9), they will gather around them a great number of teachers (which of course is what 1 Timothy and much of 2 Timothy is all about) to say what their itching ears want to hear. This latter, very pejorative, expression is a metaphor for “curiosity, that looks for interesting and spicy bits of information” (BAGD) and therefore fits the speculative, dilettantish nature of the false teachings (see disc. on 1 Tim. 1:4; 2 Tim. 3:6–7).

This is further elaborated, secondly, in what are by now familiar terms. On the one hand, they will turn their ears away from the truth, that is, the gospel (see 1 Tim. 6:5; Titus 1:14; 2 Tim. 2:18; 3:7–8); on the other hand, they will turn aside to myths (see 1 Tim. 1:4; 4:7; Titus 1:14). This is the final word in these letters about the false teachings, and it is very much like the first word (1 Tim. 1:3–7). The errorists and their followers have simply abandoned truth for a lie. And there is no promise to Timothy that things will get better after Paul’s death.

4:5 As throughout the letters, the mention of those going astray calls for a contrasting word to Timothy. With a but you (su de, “but as for you”; cf. 2:1; 3:10, 14; 1 Tim. 6:11) Paul resumes the final charge with four more imperatives.

Keep your head in all situations. This verb literally means to “stay sober,” calling for Timothy to maintain control of himself. The people will go after anything because they have “itching ears.” But you must keep on the alert so as not to be taken in.

Endure hardship brings Timothy back to a common theme in this letter (1:8; 2:2; 3:12) and prepares him for Paul’s final testimony that follows. As before, it appears in the context of proclaiming the gospel.

Do the work of an evangelist. This noun, evangelist, is found elsewhere in the NT in Ephesians 4:11 and Acts 21:8. Here it simply recalls the imperative with which this charge began (v. 2, “preach the message”).

Discharge all the duties of your ministry. With this fitting imperative, which embraces all the preceding and beyond—Paul brings the charge to a close. Paul, as we will see, is about to leave the scene, and the mantle of his ministry is going to fall on Timothy. Therefore, this imperative takes on special urgency, as he moves to give his last will and testament (vv. 6–8). As Hendriksen nicely puts it: This set of imperatives, in serving as an introduction to verses 6–8, “draws a contrast between Timothy, still in the thick of the fight, and Paul who has fought the grand fight” (p. 312).

Additional Notes

4:1 The majority of manuscripts, the earliest, however, coming from the ninth century, have specifically spelled out the intended tie of this paragraph with what has preceded by adding a “therefore.”

4:2 There is contemporary evidence for the verb translated be prepared to be a military metaphor. Thus the NEB margin translates, “Be on duty at all times.” While that is a distinct possibility, there is no need from the context itself to see the verb as a metaphor here.

Paul’s Final Testimony

Up to this point everything that has been said in 2 Timothy, apart from the themes of Paul’s imprisonment and Timothy’s taking his share in suffering, fits the concerns of 1 Timothy—and in some ways looks very much like more of the same. But this paragraph, plus what follows in verses 9–18, throws everything into a different light.

Here we learn for the first time that Paul expects his present imprisonment to result in death (v. 6); he is aware that his own ministry is now over (v. 7) and that the eschatological prize awaits him (v. 8). But as the situation in Ephesus has clearly indicated, it is a bad time for him to be leaving. The time has come when the pure gospel of Christ is being contaminated from within by foreign elements, and the people are “itchy” for more (4:3). Hence the reason for the letter, with its urgent appeals for loyalty. Paul is leaving, and Timothy is urged to carry on, faithful to the gospel that Paul—and he—have preached.

This final testimony, then, with its announcement of his impending death, serves first of all as the primary reason for the foregoing charge (vv. 1–5). At the same time, as before, it serves as one more model for Timothy to follow. (See 1:11–12; 2:9–10; 3:10–11.)

4:6 The paragraph is closely tied to the preceding charge (esp. v. 5) with an emphatic egō (I; “as for me,” GNB;) and an explanatory for. “But as for you” (v. 5), Paul charges, “keep your head, perform your whole duty as a servant of God; because as for me, I am about to depart.”

The two metaphors in this verse make clear that Paul does not expect to survive this imprisonment. The first metaphor, used previously in Philippians 2:17 to refer to the possibility of his being poured out like a drink offering, is taken from the OT libations or drink offerings (Num. 15:5, 7, 10). Such an offering, composed of wine (probably as a replacement for the blood libations of pagans, Ps. 16:4), was poured out before the Lord in the sanctuary (Num. 28:7). Thus Paul says, “I am already being offered as a libation”; my life is being poured out before the Lord. The emphasis is on the “already,” but it does not necessarily imply an immediate death (vv. 13 and 21 at least allow for the possibility of another winter). The metaphor implies that the whole present ordeal, culminating in death, is a libation unto the Lord.

The second metaphor, the time has come for my departure (cf. Phil. 1:23, where the verb form is used), images the breaking up of camp or the loosing of a ship from its moorings. It was a common euphemism for death (cf. Philo, Flaccus 187; Diogenes Laertius 5.71).

4:7 With yet another change of metaphors, to the athletic metaphor common to him (2:5; cf. 1 Tim. 6:12; 1 Cor. 9:24–27; Phil. 3:12–14), Paul offers this well-known reflection on his own ministry (not his life in general, as it is so often interpreted). In three striking sentences he affirms both the finality of things and his fidelity to his calling.

I have fought the good fight (lit., “I have contested the noble contest”). As in 1 Timothy 6:12, this is an athletic, not a military, metaphor. The “contest” is probably a metaphor for a race (so Pfitzner), not wrestling or boxing (as Kelly). The word kalon (good, “noble”) does not imply that Paul’s running was good but that he, as he also had urged Timothy (1 Tim. 6:12), has been running in the noblest, grandest run of them all—the ministry of the gospel. This, after all, is what Paul’s life is all about.

I have finished the race (cf. Acts 20:24). The emphasis here is clearly on the fact that for Paul the race is now over, not just his life, but his ministry.

I have kept the faith. This may mean either that Paul, in the fulfillment of his ministry, has preserved the faith intact (“sound doctrine,” 1 Tim. 1:10, or “the deposit entrusted to him” 2 Tim. 1:14) or more likely, that he has been “loyal to his trust” (Kelly). Both the context and the fact that this is a fixed formula in antiquity for keeping one’s trust seem to support this understanding. It is an especially meaningful word in light of verses 16–18, where his remaining loyal even in trial meant that all the Gentiles heard the message.

4:8 Paul now returns to the athletic metaphor, but does so by picking up the eschatological motif from verse 1 (cf. 1 Tim. 6:12). Just as races have finishes, so victors receive the crown of righteousness (stephanos, the laurel wreath given to the winner; cf. 2:5; 1 Cor. 9:25). Such a crown … is in store for Paul (safely reserved in heaven). In this case the wreath is described as the crown of righteousness. Does this mean “the prize awarded for a righteous life” (so Bernard, Barrett, Kelly), which some argue is uncharacteristic of Paul (D-C, Hanson)? Or does it mean “one which consists of the gift of righteousness, which only the Judge, as He who alone is dikaios [righteous], can give” (Pfitzner, p. 184)?

The former is not as unlike Paul as is sometimes perceived. After all, it is a genitive phrase, not a clearly spelled out clause (cf. GNB), and means nothing more than the crown that the righteous will receive, but not necessarily as an award for their achievement. That would be to press the metaphor from verse 7 beyond recognizable Pauline bounds. Nonetheless, other uses of this kind of phrase in the NT (James 1:12; 1 Pet. 5:4) favor the second interpretation. This, too, has been objected to as un-Pauline (righteousness is received in this life); but the objection misses the already/not-yet in Paul’s eschatology. One receives the final crown of righteousness precisely because one has already received righteousness in Christ.

Such a crown will be awarded by the Lord, the righteous Judge (cf. v. 1) on that day, meaning at his coming (cf. 1:12, 18)—and not only to me. With this final phrase Paul redirects his concern back to Timothy. Just as he was charged in verse 1 to fulfill his ministry in light of the great Christian eschatological realities, so now he is encouraged that the prize, too, shall be his and to all who have longed for his appearing (on this word, epiphaneia, see disc. on v. 1). Whether intended or not, this clause sets up a sharp contrast with Demas in verse 10, who loved this present age, rather than Christ’s coming.

With this word, the main concern of the letter comes to an end. But the letter is not finished, and all that has been said thus far will need to be rethought on the basis of what is said next.

Additional Notes

The very personal nature of this testimony, as well as its close affinities to Philippians, have long been arguments for authenticity. Indeed, many who cannot go that far concede that here is a genuine Pauline fragment.

But others have seen the ties to Philippians as the latter’s being the “source” for the pseudepigraphic author. As is often the case, such arguments tend to be stalemated, and considerable subjectivity tends to weight the final decision. Recently, D. Cook ( has argued for non-Pauline authorship on the basis of language and style. But all he has shown conclusively is that these verses are of a piece with the rest of the letter, not who actually wrote the letter itself.

4:7 For the phrase “keep the faith” as referring to loyalty to one’s trust, see such diverse authors as Polybius (6.56.13; 10.37.9) and Jos. (Wars 6.345). For other texts, see D-C.

See V. C. Pfitzner, Paul and the Agon Motif, for a thorough discussion of the athletic metaphor in Paul.