Thomas Aquinas Commentary 2 Timothy 4:6-8

"For I am already being offered, and the time of my departure is come. I have fought the good fight, I have finished the course, I have kept the faith: henceforth there is laid up for me the crown of righteousness, which the Lord, the righteous judge, shall give to me at that day; and not to me only, but also to all them that have loved his appearing." — 2 Timothy 4:6-8 (ASV)

Previously, the Apostle advised Timothy to be persistent in preaching, for the benefit of his audience as well as for Timothy himself. Here, he presents the third reason, which concerns the Apostle himself: he would soon be taken from this world. In this passage, Paul does two things:

1. He predicts that his death is imminent.
2. He asks for a visit, in the words make haste to come (2 Timothy 4:9).

Regarding the first point (his imminent death), he does two things:

1. He foretells the imminence of his death.
2. He expresses his feeling of security, in the words I have fought a good fight.

Regarding the first of these (foretelling his death), he does two things:

1. He describes the sufferings he endured.
2. He foretells the death he is awaiting, in the words the time of my dissolution is at hand.

Regarding the first point, he says, for I am even now ready to be sacrificed. It is as if he is saying: I will be sacrificed very soon, for the sufferings of the saints are called a sacrifice: and if I be made a victim upon the sacrifice and service of your faith, I rejoice (Philippians 2:17); I will sacrifice to you a sacrifice of praise, that is, by suffering for you (Psalms 115:17).

In ancient times when sacrifices were being offered, the liquid elements, which were called the firstfruits, were poured out and tasted: if the firstfruit be holy, so is the lump also (Romans 11:17). Therefore, the sufferings of the saints were called outpourings.

And although he has experienced these sufferings for some time, he says, the time of my dissolution is at hand. There are two kinds of dissolution. The first is the separation of the soul from the body: and the dust shall return into its earth from whence it was, and the spirit shall return to God who gave it (Ecclesiastes 12:7). The second dissolution is that of the body into dust: you are dust, and unto dust you shall return (Genesis 3:19).

Then, when he says, I have fought a good fight, he shows why he feels secure in the face of death. It should be noted that the death of a just man is different from that of a sinner, because, as it is said, when the wicked man is dead, there shall be no hope any more (Proverbs 11:7). For since the sinner put his hope in temporary things, he has no confidence in eternal things, whereas a just man puts his hope in eternal things and not in temporal things.

Therefore, he first describes how he merited this security, and second, his security concerning the reward, in the words as to the rest.

Merit is obtained in this life by doing three things: resisting evil, making progress in good, and using God’s gifts well.

The first is called a struggle; therefore, he says, I have fought a good fight. A fight is said to be good, first, if it is for a good cause, such as for faith and justice. As the apostle Jude says, dearly beloved, I was under a necessity to write to you to beseech you to contend earnestly for the faith once delivered to the saints (Jude 1:3). And again, strive for justice for your soul, even unto death fight for justice . Second, a struggle is good if it is conducted well, that is, if one fights carefully and according to the rules: he who strives for the mastery is not crowned, except he strive lawfully (2 Timothy 2:5). As Paul himself says elsewhere, I therefore so fight, not as one beating the air; but I chastise my body and bring it into subjection: lest perhaps when I have preached to others, I myself become a castaway (1 Corinthians 9:26). Third, a struggle is good when it is difficult: she gave him strong conflict, that he might overcome .

To the extent that there is progress in good, it is called a race; therefore, he continues, I have finished my course. As the Apostle says, so run that you may obtain (1 Corinthians 9:24). It is called a course or journey to holiness because believers run swiftly to end up in a better state, being spurred on by the goad of love: let us hasten therefore to enter into that rest (Hebrews 4:11); I have run the way of your commandments (Psalms 118:32).

But the struggle and the journey continued until death; therefore, he had not yet finished struggling or running. I answer that just as a person who begins well and intends to finish has the work complete in principle, so it was for the Apostle, for he had begun and intended to finish.

The good use of God’s gifts is twofold. First, it involves the preservation of faith; therefore, he says, I have kept the faith. A person does this who uses God’s gifts for the glory of God and the salvation of his neighbor: who, think you, is a faithful and wise servant, whom his lord has appointed over his family? (Matthew 24:45). And again, He counted me faithful, putting me in the ministry (1 Timothy 1:12). Alternatively, I have kept the virtue of faith in myself: all that is not of faith is sin (Romans 14:23). Therefore, Matthew says, be prudent as serpents (Matthew 10:16), that is, guard the faith as the tower and foundation of the virtues.

Then, when he says, as to the rest, he mentions his hope for a reward. First, he mentions this hope. Second, he mentions the one who will fulfill this hope, in the words which the Lord will render. Third, he mentions the others who will share in that reward, in the words who love his coming.

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

But it seems that eternal life is granted because of grace, for the grace of God is everlasting life (Romans 6:23), and the sufferings of this time are not worthy to be compared with the glory to come (Romans 8:18). Therefore, it is not a matter of justice.

I answer that grace is involved insofar as it is the root of merit, and justice is involved insofar as it is an act proceeding from the will. Or, it is a crown of justice because it is given from justice, insofar as it is given to the just according to their just works: say to the just man that it is well, for he shall eat the fruit of his doings (Isaiah 3:10).

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

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

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

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