Scripture Reading: 2 Timothy 4

Turn with me in your Bibles to 2 Timothy chapter 4 for our meditation this evening before the supper. 2 Timothy chapter 4. Our focus will be on the departure of the Apostle Paul, specifically in verses six to eight, but I'll read beginning in verse one to the end of the chapter. So 2 Timothy 4, this is the last epistle that the Apostle Paul wrote. It's dated around AD 64 or 65.

He was confident or conscious of the fact that he was going to die. And so this is basically his word in his 11th hour First, a corporate command in terms of what the church is supposed to carry on with, and then he gives some specific directions to Timothy at a personal level. So, beginning in 2 Timothy, chapter 4, verse 1, I charge you, therefore, before God and the Lord Jesus Christ, who will judge the living and the dead at his appearing in his kingdom, Preach the word, be ready in season and out of season. Convince, rebuke, exhort with all long-suffering and teaching.

For the time will come when they will not endure sound doctrine, but according to their own desires, because they have itching ears, they will heap up for themselves teachers, and they will turn their ears away from the truth and be turned aside to fables. But you be watchful in all things, endure afflictions, do the work of an evangelist, fulfill your ministry.

Poured Out as a Drink Offering

For I am already being poured out as a drink offering, and the time of my departure is at hand. I have fought the good fight, I have finished the race, I have kept the faith. Finally, there is laid up for me the crown of righteousness, which the Lord, the righteous judge, will give to me on that day.

Encouragement to All Believers

And not to me only, but also to all who have loved is appearing. Be diligent to come to me quickly, for Demas has forsaken me, having loved this present world, and has departed for Thessalonica. Crescens for Galatia, Titus for Dalmatia. Only Luke is with me.

Get Mark and bring him with you, for he is useful to me for ministry. And Tychicus I have sent to Ephesus. Bring the cloak that I left with Carpus at Troas when you come, and the books, especially the parchments. Alexander the coppersmith did me much harm.

May the Lord repay him according to his works. You also must beware of him, for he has greatly resisted our words. At my first defense, no one stood with me, but all forsook me. May it not be charged against them.

But the Lord stood with me and strengthened me so that the message might be preached fully through me and that all the Gentiles might hear. Also, I was delivered out of the mouth of the lion, and the Lord will deliver me from every evil work and preserve me for his heavenly kingdom. To him be glory forever and ever. Amen. greet Prisca and Aquila and the household of Anesophorus.

Erastus stayed in Corinth, but Trophimus I have left in Miletus sick. Do your utmost to come before winter. Ubulus greets you, as well as Pudens, Linus, Claudia, and all the brethren. Lord Jesus Christ, be with your spirit.

Grace be with you. Amen. Well, let us pray.

Opening Prayer

Our Holy Father, we thank you for this, your written word, and we pray now that the Spirit who gave it would guide us as we consider this departure, the statement of the Apostle Paul at the eleventh hour of his own life, how we thank you, God, for the grace that you give, not only in justification, but as well in sanctification, and you enable us to persevere to the very end. May we learn this lesson. May we appreciate that grace that you have given to us in the Gospel. that we with Paul would bless you for every spiritual blessing that you have given to us in the heavenly places in Christ Jesus our Lord. Again, forgive us now, cleanse us in the blood of the Lamb, guide us by your Spirit, and we pray through Christ our Lord.

Amen.

Introduction

Well, as I said, there is first and foremost a formal command with reference to the church as she continues in the death or after the death of the Apostle Paul. And that is found simply in verse 2, preach the word, be ready in season and out of season. And then in verses 9 and following, we see the apostle give some instructions to Timothy of a personal nature. He wants his cloak.

He wants the books. He wants the parchments. As well, he notices this Alexander the coppersmith. He prays an imprecatory psalm about that particular man. and then he cautions the saints of Christ.

And then it's a pretty wonderful way that he ends here in verse 22. The Lord Jesus Christ be with your spirit. Grace be with you. Amen.

Again, the last words that the apostle penned prior to his death at the hands of Nero. So as we look at this particular section in verses 6 to 8, I want to look first at the apostle's present situation in verse 6, secondly the apostle's past perseverance in verse 7, and then finally the apostle's future hope in verse 8. So as he is in a prison cell, this is his second Roman imprisonment. The book of Acts ends at about AD 60 to 62 with Paul in prison there, but he's ultimately released from that imprisonment.

He goes out and he continues in ministry, but he is re-arrested. And in this particular event, he knows that his time is short. He knows that he's going to die. As I said, it is his 11th hour.

So I think it is very instructive for us to see what is in the mind of a man in his 11th hours. I've already mentioned the corporate command in verse 2, preach the word. He doesn't say, Timothy, be the nicest guy in Ephesus. Be the most gregarious guy.

Be the guy that always goes and has coffee with everybody. No, the emphasis in Timothy's ministry is on the proclamation of the truth. Notice in verse 5 in chapter 4, but you be watchful in all things, endure afflictions, do the work of an evangelist, fulfill your ministry. That's the emphasis in terms of the pastoral ministry or the eldership, proclamation and teaching.

That doesn't mean he's not supposed to be nice. That doesn't mean he can't ever have coffee with people, but rather the emphasis is upon the last command of the apostle to the church. Not entertain them, not woo them, but rather preach to them. That's what Paul says.

So that is uppermost in terms of this particular context.

The Apostle's Present Situation

So as we look first at the apostle's present situation, we notice his status. Note the metaphor that he uses in verse six. for I am already being poured out as a drink offering." Now, if you go back to the book of Philippians, he uses this language. Philippians chapter 2, specifically at verse 17. You can turn there.

This is a metaphor that reflects the Old Testament sacrificial system. In Philippians 2.17, yes, and if I am being poured out as a drink offering on the sacrifice and service of your faith, I am glad and rejoice with you all. Backing up just a little bit to chapter one, specifically at verse 19. Again, this is the first Roman imprisonment about the years AD 60 to 62.

He understands that it's possible that he may die, but he doesn't have that certitude that he has when we come to 2 Timothy 4. So notice in Philippians 1.19, for I know that this will turn out for my deliverance through your prayer and the supply of the Spirit of Jesus Christ, according to my earnest expectation and hope that in nothing I shall be ashamed, but with all boldness as always. So now also Christ will be magnified in my body, whether by life or by death. Again, the potential is there.

He could die in that cell or outside that cell in some public execution. Notice what he says in verse 21, "...for to me to live is Christ, and to die is gain. But if I live on in the flesh, this will mean fruit for my labor. And yet what I shall choose, I cannot tell." For I am hard-pressed between the two, having a desire to depart and be with Christ, which is far better.

Nevertheless, to remain in the flesh is more needful for you. And being confident of this, I know that I shall remain and continue with you all for your progress and joy of faith, that your rejoicing for me may be more abundant in Jesus Christ by my coming to you again. So the possibility is there. The potential is there.

He uses that similar language in chapter 2 at verse 17. But as history testifies, and as these letters manifest, Paul did get out of prison. He continued to fight on. He continued to labor on behalf of the churches.

He continued to minister, and he continued to write letters. Most likely, he wrote 1 and 2 Timothy and Titus after he had gotten out of that first imprisonment. I would argue that he wrote Hebrews at that time as well, but there's some debate in terms of authorship of Hebrews. So back to our text in 2 Timothy 4.6, for I am already being poured out as a drink offering.

It's Old Testament ceremonial language. When the priest offered up sacrifice, there would be a drink offering that went alongside of it. The language of offering or sacrifice should not be seen the way Christ's sacrifice or offering was made, for atonement. Rather, Paul's offering was in the cause of Christ and for the confirmation of the gospel and the faith of the saints in it.

So he's using that metaphorical language. He's using that Old Covenant language, not again in the sense that he is atoning for the sins of the recipients of his letters, but rather he is confirming the gospel of their salvation. He is confirming his ministry as an apostle of our Lord and Savior, Jesus Christ. And the fact that this is imminent does not mean it's immediate.

Because again, he makes these personal commands or instructions rather to Timothy in terms of bringing him a cloak, bringing him the parchments, bringing him the books. So the metaphor is that old covenant language. But then the specific meaning is at the end of verse six, so the second half, and the time of my departure is at hand. We just saw that same verb utilized in Philippians chapter 1 at verse 23.

The word is used as a euphemism for death. The time of my departure is at hand. It's not suggesting that somebody's going to break into the prison, get him out of there, and take him to Mexico where he can hide from all of the authorities.

The Time of Departure at Hand

The departure that he has in view is his death. The departure that he has in view is his martyrdom. And in terms of Paul's reality, this is not surprising based on what had happened in his life previous.

Paul's Sufferings Anticipate Death

Turn back to 2 Corinthians 11. 2 Corinthians 11, specifically at verse 22, where he's contrasting these false apostles with himself. In fact, much of 2 Corinthians reads as a defense of the apostle Paul. Not because Paul was a megalomaniac. Not because Paul had a massive ego.

Not because Paul had to be seen as the great and mighty Apostle Paul. But no, false apostles had gone to the church in Corinth, and they had tried to usurp the authority and the teaching ministry of the Apostle Paul. That's why in 2 Corinthians, he defends his integrity. Because if he is compromised, his gospel is compromised.

If he is questioned, his gospel is questioned. So when we see these passages in 2 Corinthians where he's defending himself, it's only insofar as the gospel is at stake. In Philippians 1, he doesn't care if people think bad of him as long as the truth is being preached about Jesus. So here he makes the contrast between the false apostles, which he speaks of previously in this chapter, or in this book.

Well, actually look at verse 14. And no wonder, for Satan himself transforms himself into an angel of light. Therefore it is no great thing if his ministers also transform themselves into ministers of righteousness, whose end will be according to their works. And then notice the contrast in verse 22.

Are they Hebrews? So am I. Are they Israelites? So am I.

Are they the seed of Abraham? So am I. Are they ministers of Christ? I speak as a fool.

I am more. In labors more abundant, in stripes above measure, in prisons more frequently, in deaths often. From the Jews, five times I received 40 stripes minus one. Three times I was beaten with rods.

Once I was stoned. Three times I was shipwrecked. A night and a day I have been in the deep, in journeys often, in perils of waters, in perils of robbers, in perils of my own countrymen, in perils of the Gentiles, in perils in the city, in perils in the wilderness, in perils in the sea. in perils among false brethren, in weariness and toil, in sleeplessness often, in hunger and thirst, in fastings often, in cold and nakedness, besides the other things, what comes upon me daily, my deep concern for all the churches, who is weak and I am not weak, who is made to stumble and I do not burn with indignation." Back to our text, if you would have asked the Apostle Paul at some point in his life and ministry, how do you think you're going to die? He probably would have said, in not a pretty way, that type of a career, that type of suffering, that type of enmity from unbelieving Israel and from the Roman state, that kind of a life pattern typically suggests that you're not gonna exit in the quietness of your bed being attended by nurses.

Most likely, it's going to be violent. Most likely, it's going to be bloody. Most likely, it's going to be cruel. And I should tell you that about this time, or at the time that Paul is writing this, Nero was nuts.

When Paul writes Romans, Nero isn't nuts. Nero was never a bulwark of integrity and godliness and righteousness, but Nero had good advisors around him that hedged him in, that kept him in. By the time the mid-60s roll around, Nero, according to John Fox, was the beast. And that's precisely what we find in Fox's Book of Martyrs in terms of Paul's martyrdom.

John Fox says the first of the ten persecutions was stirred up by Nero about AD 64. His rage against Christians was so fierce that Eusebius records, quote, A man might then see cities full of men's bodies, the old lying with the young, and the dead bodies of women cast out naked, without reverence of that sex in the open streets, end quote. Fox continues, many Christians in those days thought that Nero was the Antichrist because of his cruelty and abominations. Paul also suffered under this persecution when Nero sent two of his esquires, Pharaoh and Parthemius, to bring him to his execution.

They found Paul instructing the people and asked him to pray for them so they might believe. Receiving Paul's assurance that they would soon be baptized, the two men led him out of the city to the place of execution where Paul was beheaded. This persecution ended under Vespasian's reign, giving the Christians a little peace. So Paul understands the time of his departure is at hand.

Paul understands that he's going to go the way of all flesh. Paul understands that he has served his master, and we'll see that in just a moment with the language that he uses in verse 7. But before we get to that, in terms of the apostles' past perseverance, let's note the connection with the main or primary command of verse 2. Notice again in chapter 4 at verse 2, preach the word.

This is Paul's admonition, ongoing command, and instruction to Timothy that is to be normative in the church until the Lord Jesus Christ returns. Brethren, when I condemn pastors or preachers that engage in entertainment or that repel down and they've got the mic or they're superheroes, that's because of this text. The task is quite simple, it's clearly delineated, it's absolutely positively easy to understand. Preach the word!

Not entertain the masses, not be the nicest guy on the face of the earth, but preach the word. You only had one job, preach the word. Why has the church fumbled the ball so drastically in the last hundred years? Why have we turned attention to entertainment?

Why have we turned attention to catering to men's felt needs? Why have we turned attention to inculcating self-help instead of the proclamation of God's holy truth. So Paul tells Timothy, preach the word. And then Paul gives Timothy three reasons why he's supposed to preach the word.

The first is the departure of the church. Second is the nature of Timothy's ministry. And third, it's the departure of the apostle Paul. So notice, Verse 2, preach the word, be ready in season and out of season, convince, rebuke, exhort with all longsuffering and teach it.

So not only the command, preach the word, but the manner by which that command is to be carried out. Not preach the word with your hands in your pocket in a sort of a chatty environment. No, you preach the word. This is the roar of God Most High.

You don't just sort of suggest it. You don't just put it out there as one philosophy among many. No, you convince, you rebuke, and you exhort. The first reason is verses 3 and 4. 4.

The time will come when they will not endure sound doctrine. What's the antidote to a professing people of God that no longer want to hear the Word preached? Preach the Word. You don't say, well, okay, what is it that you want?

We want self-help. We want therapy. We want encounter sessions. We want you to move the pulpit and get a big easy chair and just tell us stories.

That's not what the church is supposed to do or the pastor is supposed to do when persons will no longer endure sound doctrine. Notice he continues to tease this out in verse three, but according to their own desires, because they have itching ears, they will heap up for themselves teachers. They will turn their ears away from the truth and be turned aside to fables. You know what that seems to intimate?

That when the professed people of God turn from sound doctrine, when they want their itching ears to be dealt with, there's going to be a class of men out there that will do that. There are going to be the Joel Osteen's. There are going to be the self-help guys. There are going to be the cheerleaders.

There are going to be the CEOs. There'll always be a class of men that kowtow to the people, the professing people of God, and do exactly what they want. But that's never God's intention. You don't do exactly what they want.

You give them exactly what they need. And they need the proclamation of the truth of God with conviction, with rebuke, with exhortation, and with instruction in righteousness. So the first reason Timothy is supposed to preach the word is because the people of God, or the professed people of God, are going to depart from that word. Notice the second reason in verse 5.

But you be watchful in all things. Endure afflictions. Notice. Paul assumes that a faithful ministry will be accompanied by afflictions.

In fact, go up to chapter 3, specifically at verse 10. In chapter 3 at verses 1 to 9, he describes the characteristics of those in the last days, that time between the first and second coming of the Lord Jesus Christ. Not something in our future, but the messianic reign of our Lord from the right hand of the Father. What's it going to look like in professing churches in those last days or in those last times?

Well, it's going to be men who love themselves. It's going to be men who love pleasure. And it's going to be men who love money. They have a form of godliness.

These aren't heathen. These aren't pagans. These aren't Muslims. These aren't Hindus.

They have a form of godliness, but they deny its power. They have a form of Christian religion, but they deny its power. So then notice that Paul makes this contrast in verse 10, but you. Here's what they look like, Timothy, but you.

But you have carefully followed my doctrine, manner of life, purpose, faith, long-suffering, love, perseverance, persecutions, afflictions, which happened to me at Antioch, at Iconium, at Lystra, what persecutions I endured. And out of them all, the Lord delivered me. Yes, and all who desire to live godly in Christ Jesus will suffer persecution. So when he says what he says to Timothy in 2 Timothy 4 at verse 5, Timothy doesn't have this sort of a moment where he says, what do you mean endure afflictions?

He's already said that. Timothy, it is the consistent report amongst the faithful of Christ that when they live godly in this present evil age, they are afflicted. They're opposed. They are hated.

They are oppressed. They are persecuted. So the nature of Timothy's ministry, verse 5, you be watchful in all things, endure afflictions, do the work of an evangelist, fulfill your ministry. Again, you only had one job.

It wasn't to be a CEO. It wasn't to be a cheerleader. It wasn't to be the entertainer-in-chief. You're to preach the word.

You're to be watchful in all things. You're to endure afflictions. You're to do the work of an evangelist. You're to fulfill your ministry.

In other words, that ministry that he specified in 2 Timothy 4, 2. Preach the word. Be ready in season and out of season. So the first reason, the departure of men.

The second reason, the ministry of Timothy. Thirdly, the ministry, or the departure rather, of Paul. Notice how verse 6 starts, 4. I think it's connected to the previous context.

Why should Timothy preach the word? Because Paul's going to die. See, Paul is concerned with not his legacy the way that Barack Obama is, but he's concerned about his legacy in terms of the church of the Lord God Most High. He's concerned that men take the baton and continue to preach the word.

The apostle Paul, up to his dying breath, I mean, when you read the latter half of this, he's strategizing. He's in a prison cell and he's moving troops from one place to another. Why is that? Because he understands the nature of the combat.

He understands the mission. He understands that it's about the proclamation of Christ. and him crucified to the entirety of the empire, such that Jesus will make many disciples through his blood." So the Apostle Paul uses his own departure as an argument as to why Timothy ought to preach the word. So that's the Apostle's present situation.

The Apostle's Past Perseverance

Look at his past perseverance in verse 7. He makes this statement, and I want to qualify it. He's not boasting. He's not boasting.

He's not engaged in saber-rattling here. He's not saying, oh, what a great guy I am. No, he was always dependent upon God's grace. He doesn't mention God's grace in this particular statement, but he mentions God's grace throughout his corpus of literature.

And so we know he's dependent upon God's grace, but he's not boasting here. Rather, he is not, and as well rather, he is not speaking in triumphalistic terms. He's not a health, wealth, prosperity guy. Look at what I've done.

I have sealed the deal. I have finished. I have done it by myself. No, he's not doing that.

He speaks as a man who's persevered by the grace of God to the very end. He doesn't mention, as I said, God's grace here, but look back for a moment at 1 Timothy chapter 1. 1 Timothy chapter 1, specifically at verse 12. 1 Timothy 1.12, I thank Christ Jesus our Lord who has enabled me because he counted me faithful, putting me into the ministry. Although I was formerly a blasphemer, a persecutor, and an insolent man, but I obtained mercy because I did it ignorantly in unbelief. And the grace of our Lord was exceedingly abundant with faith and love which are in Christ Jesus.

This is a faithful saying and worthy of all acceptance that Christ Jesus came into the world to save sinners of whom I am chief. The man who thinks he's the chief sinner isn't going to congratulate himself in the 11th hour at a job well done. Just because he doesn't mention God's grace there in verse 7, everywhere it is assumed that it's God's grace that enabled him to get to this 11th hour. Look at 2 Timothy chapter 2. 2 Timothy chapter 2, specifically at verse 1.

You therefore, my son, be strong in the grace that is in Christ Jesus. If Timothy is going to make it to the end, it's not based on Timothy's strength. He needs to be strong in the grace that is in Christ Jesus. So for Paul, he understood that the means by which he gets to this 11th hour is because of Jesus.

In fact, look at what we have there in 2 Timothy chapter 4. Specifically, after, you know, verses 9 to 15, he's talking about the various movements of man. Demas has forsaken me, verse 10. He loved this present world.

He departed for Thessalonica, Crescens for Galatia, Titus for Dalmatia. Only Luke is with me. Get Mark and bring him with you for he is useful to me for ministry. That's large hearted on the part of Paul.

You got to remember the first missionary journey. Paul and Barnabas parted ways with a bit of a sharpness and it was over John Mark. See, Paul didn't say, well, that's it, you're dead to me. Never again will you be useful to me in ministry.

That's absolutely positively not the way that Paul dealt with people. Get Mark and bring him with you. For he is useful to me for ministry. Tychicus, I have sent to Ephesus, bring the cloak that I left with Carpus at Troas when you come, and the books, especially the parchments.

There's no fanfare. There's not a bunch of groupies outside of his jail cell. You know, let Paul go. He's our hero.

I mean, in many ways, he just died in pretty much obscurity. Notice what he continues to say. He says, Alexander the coppersmith did me much harm. Notice, may the Lord repay him according to his works.

Brethren, if you've got a problem with the imprecatory Psalms of David, you've got a problem with the prayers of the Apostle Paul. 1 Corinthians 16.22, if anyone does not love the Lord Jesus Christ, let him be anathema. Alexander the coppersmith did me much harm. May God continue to bless him? No!

May the Lord repay him. And by the way, Timothy, and all saints that are reading this, you also must be aware of him, for he is greatly resistant to our words. Now note verses 16 and 17. There's a sharp contrast.

It's unfortunate at the times the new King James throws a chapter heading in there. Notice in verse 16, at my first offense, no one stood with me, but all forsook me. May it not be charged against them, but But the Lord stood with me and strengthened me. So though all men may depart from him, the Lord stood with him and strengthened him, so that when he has to appear before the tribunal, he's not there alone.

It's God's grace that sustains him. So we need to understand his statement there in verse 7 is simply a factual report of God's grace in his life and the perseverance he was able to engage in. So back to verse 7, notice the language. First, I have fought the good fight.

Turn back to 1 Corinthians 9. He uses this language there. 1 Corinthians 9. Notice with each of these things that he speaks of, fighting, racing, keeping. Brethren, those aren't easy things.

I'm gonna probably say it many times, but the reason that Paul can say what he says here in his 11th hour is because he did this throughout his life. In other words, if you want to come to the 11th hour with that kind of God-be-graced confidence, it is absolutely crucial that we live that way in the here and now. In other words, we ought to be fighting the good fight. We ought to be running the race.

We ought to be keeping the faith.

Fighting and Running the Good Race

Notice in 1 Corinthians 9, at verse 24, do you not know that those who run in a race all run, but one receives the prize? Do you love it? He's not about that egalitarian, just get a trophy because you competed. No, get a trophy because you won.

This whole idea where we have, you know, said that competition is bad, it's certainly not a biblical approach to things. Do you not know that those who run in a race all run, but one receives the prize? So what do we do with all the others? Well, you give them trophies so they don't feel bad.

Run in such a way that you may obtain it. And everyone who compares for the prize is temperate in all things. Now notice his implication here. Now they do it to obtain a perishable crown, but we for an imperishable crown.

You'll notice that the language of the games gets into Paul's writings on occasion. It does in verse eight. The righteous judge gives what? He gives a crown.

He gives a crown. Why do you think that might have been? I don't know for certain, but as a tradesman whose specialty was tent making, when they'd have big athletic competitions, they probably had some tents that they would set up. He was familiar with the athletic games in his own age.

And he argues from the lesser to the greater. So these guys compete in athletics. They get up at 0 dark 30. They regulate their protein and their carbs and their fats.

They don't go out on Friday night and drink with all the other people in the city. They go to bed early. They resist all those things. Why?

Because it will impede upon their progress as an athlete. You know why they do that? Because they get a laurel wreath that they can wear on their heads. And they'll get a couple of tickets to the theater.

That's what they do that for. They engage in that rigorous lifestyle for that kind of an earthly prize. So look at what he says. He says, and everyone who competes for the prize is temperate in all things.

Now, they do it to obtain a perishable crown, but we for an imperishable crown. Therefore, I run thus, not with uncertainty. Thus, I fight not as one who beats the air, but I discipline my body and bring it into subjection, lest, when I have preached to others, I myself should become disqualified. So he uses this language of fighting the good fight.

Therefore I run, thus, not with uncertainty, thus I fight, not as one who beats the air." His previous encouragements to Timothy set forth this sort of reality as well. Look back at 1 Timothy 1.18. 1 Timothy 1.18, this charge I commit to you, son Timothy, according to the prophecies previously made concerning you, that by them you may wage the good warfare. It's the emphasis of the apostle upon the Christian ministry, and as well the Christian life as a whole, that it's not always attended with bluebirds and rose petals and just rosy things. Christian life can be hard, brethren, it's a fight.

It's a race. It's a faith to be kept. So in order, at the 11th hour, to be able to look back on your life and say, I have done those things, of course, by the grace of God, we know that to be the case, it's because he had been doing that. Notice in 1 Timothy 6.12, "...fight the good fight, lay hold on eternal life, to which you were also called and have confessed a good confession in the presence of many witnesses." And then that same situation in 2 Timothy 2.1, "...you therefore, my son, be strong in the grace that is in Christ Jesus." He then uses various illustrations to underscore what that looks like.

Notice in verse 4, no one engaged in warfare entangles himself with the affairs of this life that he may please him who enlisted him as a soldier. And also if anyone competes in athletics, he is not crowned unless he competes according to the rules. The hardworking farmer must be first to partake of the crops. Consider what I say and may the Lord give you understanding in all things.

So when we get to this reflection upon his past perseverance, it really gives some solidity to the previous exhortations. He's not telling Timothy to do anything that he hasn't done. He has practiced what he preached, and now he has come to the point where he's going to die. So he says, I have fought the good fight.

It's a good fight because it's God's fight. And that fight, unfortunately, is both external enemies and internal enemies. It'd be nice if it was only Philistines that we had to deal with, but oftentimes it's professing Israelites. Oftentimes the problems come from within, and you'll see that in Paul's writings as well.

Alexander the coppersmith did me much harm, may the Lord repay him. He doesn't say that willy-nilly about every heathen he ever met that gave him a raw deal. He doesn't say Nero's about to do horrible things to me. He says, Alexander the coppersmith, most likely Alexander had been among the professing people of God at one point.

It was Demas who loved this present age. It was the others that didn't stand with him at his first defense. So it's not just the external enemies. There's a sense, brethren, where we gather together and rally together and we band together against those external foes.

It's the internal threat that's more difficult because it's pernicious and it's gangrene-ish and it spreads and lots of people are affected. So it's a good fight because it's the Lord's fight, but it's a fight nevertheless. Notice, secondly, he says, I have finished the race. Same emphasis we just saw there in 1 Corinthians 9, 24 to 26.

The athlete gets up in the morning. He's rigorous in terms of his training. He's rigorous in terms of his diet. He's rigorous in terms of his rest.

He's rigorous. Why? Because he wants a laurel crown and he wants front row seats at the theater. Remember Paul in Acts 20 at verse 24, the apostle calls for the elders of Ephesus while he's in Miletus, and he wants to address them concerning the truths of God.

And he says this in Acts 20 at verse 24, but none of these things move me, nor do I count my life dear to myself so that I may finish my race with joy and the ministry which I received from the Lord Jesus to testify to the gospel of the grace of God. So again, how can he say he's finished the race if he hadn't been running the race all the while? You don't just win races, brethren. I can't just get parachuted in to the finish line and cross the line and say, yeah, I won.

He finished it because he was faithful in hours 1 to 10. And then notice, the last thing he says, he has kept the faith. Now, the fact that the article is used there, I think, stresses that the objective sense is in view. What do I mean by that?

There is a subjective sense. It's my faith in the Savior. That is certainly true for Paul. God gave him the graces of faith and repentance such that he could close with the Lord Jesus.

There's a point where Paul was dead in his trespasses and sins. Jesus comes to him on the road to Damascus. He's awakened. He's regenerated.

He's born again. He's granted the graces of faith and repentance so that he may lay hold on Jesus Christ. And then he celebrates that doctrine of justification by faith alone. If we had to ask the question, what was the primary emphasis in the apostolic preaching of the apostle Paul?

Well, it was justification by faith alone. So Paul had this subjective faith. He had this subjective hold upon the Lord Jesus. He never relinquished it.

There's probably times brethren where it was tough. I mean, the second Corinthians passage that we read there in chapter 11, That's tough. Remember Dr. Renahan's sermon from last Sunday evening.

Being in that dungeon of dungeons, it's a tough place to be. Him and the Ezraite maintained faithfulness in the midst of all that. And I would argue that Paul maintained faithfulness in the midst of all of that. But it's tough.

You know that affliction at times causes us to stumble. Hardships at times causes us to doubt. Hardships at times cause us a bit of difficulty. So Paul's subjective faith, his hold on Jesus, he had kept it.

But I think the emphasis is on the objective content of Christianity. I have kept the faith. In other words, I have not compromised the doctrine of justification by faith alone. I have not compromised theology proper.

I have not compromised the hypostatic union of our Lord. I have not compromised the faith that was once for all delivered to the saints, that was entrusted by God to me. I ran to the very end, holding it firm. I think that's the emphasis that we're supposed to glean here.

I have fought the good fight. I have finished the race. I have kept the faith. I have held on to it.

Again, not anything he hasn't commanded Timothy. Go back to 2 Timothy chapter 1, specifically at verse 13. Hold fast the pattern of sound words which you have heard from me in faith and love which are in Christ Jesus. That good thing which was committed to you, keep by the Holy Spirit who dwells in us.

So you've got to understand what's going on here. God gave Paul this body of Christian truth. Paul is about to die. He's already passed that body of Christian truth on to Timothy, and he wants Timothy to hold on to it too.

He wants Timothy to retain the standard of sound words. He wants Timothy to understand that good thing which was committed to him. And he wants Timothy to preach the word, to convince, rebuke, exhort with all longsuffering and teaching. Because this is the way the gospel of Jesus progresses.

This is the way the kingdom of Jesus advances. This is the way people enter into the church from every tribe, tongue, people, and nation. It's not because they have wisdom. It's not because they've made good decisions.

It's because God, through the foolishness of the message preached, saves those who believe. So the Apostle personally kept the faith by continuing to believe the promises of God, all the while defending the faith from all the enemies of the gospel, both external and internal. The Apostle said he kept the faith at the end of his life because he consistently kept the faith during his life. This is a recurring theme, brethren.

We're not fighting the good fight, and we won't be able to reflect in that eleventh hour, I fought the fight, I've finished the race, I've kept the faith, unless we're doing it. And I realize when we come to the supper, doing and command and law and duty, all that sort of thing, that's pretty much not what we're supposed to consider. We're supposed to consider the doing and the dying and the rising of the Lord Jesus Christ. But as those conquered by sovereign grace, as those who are to shine His lights in a crooked and perverse generation, as those who are supposed to testify concerning God's grace in this present evil age, we also want to represent our Savior well.

That life of gratitude isn't simply singing, and it is, it isn't simply praying, and it is, but it's the way that we live. It's our lives, our lives marked by that gratitude with which, to which God in His grace is due. So the apostle Paul at the 11th hour is faithful because he was in hours one to 10.

The Apostle's Future Hope

And then finally notice the apostles future hope. He speaks of the hope and then he speaks of an encouragement. Notice the hope, verse eight. Finally, he says, there is laid up for me the crown of righteousness, which the Lord, the righteous judge will give to me on that day.

Notice the imagery. of the games continues. I finished the race. What happens when you finish the race successfully? You're crowned the victor.

What happens when you engage in a life of temperance and you're an athlete and you work harder and you work more diligently and you're better trained than your opponent? What happens at the end of that particular match? Your opponent is the loser, and you are the winner. You get wreaths or crowns around your head.

You get front row tickets to the theater. You get the accolades of men. So the apostle, keeping with that imagery of the games, says that there is this crown of righteousness laid up for me. And notice this.

Paul doesn't have this, you know, martyr syndrome where, you know, I'm just going to take it and I'm just going to suffer and I'm going to be brutalized and that's just, you know, godliness. No. He's looking beyond the present affliction to the future crown. In fact, look at Hebrews.

He's kind of like Moses a bit in this regard. Look at Moses in Hebrews chapter 11. Hebrews chapter 11, specifically at verse 24. By faith Moses, when he became of age, refused to be called the son of Pharaoh's daughter, choosing rather to suffer affliction with the people of God than to enjoy the passing pleasures of sin.

Why? Because it's always good to be miserable. It's always good to suffer. It's always good to hurt.

It's always good to be, you know, just this lemon-sucking, foul-mouthed guy that never looks like he's happy. No! Look at what the text goes on to say. Esteeming the reproach of Christ greater riches than the treasures in Egypt, for he looked to the reward.

In other words, brethren, there is this motivation in the hearts of Moses and the motivation of the Apostle Paul. What steadies you when you're fighting the good fight, when you're running the race, when you're keeping the faith? What steadies you is the reality that one day you're going to receive the crown of righteousness from the judge of all the earth. In other words, there's that impetus relative to Emmanuel's land that keeps us head held high, running the race with endurance, running with endurance rather, the race that is set before us, looking unto Jesus, the author and finisher of our faith.

So the Apostle Paul looks to that reward. He says the same thing in Philippians chapter 3, verses 13 and 14. He says, So he is pressing on. He has fought the fight.

He has run the race. He is keeping the faith. Why? Because he knows that his Lord is with him.

He knows that communion with God is the bestest of all things. And he knows that in this present life, he enjoys it. But according to Philippians 1.21, to die is gain. In other words, passing into the presence of Christ is even better than having Christ in this present age.

Not again that it's bad to have Christ in this present age, but for me to live is Christ and to die is gain. And notice how he describes this crown. Finally, there is laid up for me the crown of righteousness. Brethren, make sure that we don't get this wrong.

Crown of Righteousness by Imputation

The fellow that preached justification by faith alone, the fellow that preached that were justified freely by God's grace, justification means forgiveness of sins and the imputation of Christ's righteousness. Don't imagine for a moment that Paul is saying, I've earned the crown of righteousness. By my fighting the good fight, by my running the race, by my keeping the faith, I've earned this right to this crown of righteousness. No.

The Lord Jesus Christ himself, the Lord our righteousness, is the judge who passes this on to him. It's his righteousness. It's the imputed righteousness. Listen to Gil.

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. Listen to Augustine. 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 a 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? This isn't a reward for Paul's performance. This is a confirmation of what God had done in the salvation of Paul through justification by faith alone.

And don't you love it? It's the Lord, the righteous judge, who passes that crown on to him. But then notice, he ends with this note of encouragement. Now, we should do this once in a while.

If you were sitting in a prison cell and you knew that Nero was nuts, You knew that the city burned and he blamed Christians. You knew that when he had parties, he would take Christians and light them on fire and they would be the torches so that people at his parties could function and do their thing. And we just go to Home Depot and buy a lantern or whatever. We get an electrician over and put some outdoor patio lights here.

Nero would burn Christians so that they would be able to see the debauchery that would involve his parties. So you know all that. I've got to think that your mind's pretty much consumed with you, unless you're Paul. He doesn't just say that this crown of righteousness is for only me.

It's, you know, I'm the chief performer as the chief sinner. I'm also now the chief performer, the one who's fought well, the one who's run well, the one who's kept the faith well. Notice, will give to me on that day and not to me only, but also to all who have loved his appearing. The apostle encourages Timothy and all believers with this statement that what Paul had isn't unique to Paul.

The doctrine of justification by faith that Paul preached, when those were justified, those received it by God's grace, were justified freely by His grace, they will receive that crown of righteousness. It's not unique to the Apostle Paul. It is rather something that God conveys to all of His people. The reality that every believer must fight, persevere, and keep the faith in light of the second coming of Christ.

That's what he's orienting our minds toward. In other words, there is not only a record of what he is enduring, but there is an encouragement to his young companion, Timothy. There is an encouragement to all of the recipients of this letter originally, and there is an encouragement to every recipient subsequent to that. What's he saying?

Fighting the good fight, running the race, keeping the faith, always issues in life in Emmanuel's land. It always results in the presence of the King of Kings and the Lord of Lords. It always results in that pinnacle of covenant blessing where God says, I will be your God and you shall be my people. Towner says the closing encouragement reminds all readers that while responsibilities in God's service may differ, All, including the Apostle, are called to participate in the same contest, at the same level of faithful performance, with a view to receiving the same reward." And again, make sure we qualify that.

It's not, I do this in order that. I do this because of that. And when I receive that crown of righteousness, it's once again an affirmation that Jesus' blood and righteousness is the means by which I enter into heaven. You ask Paul, why did you fight the good fight?

Why did you run the race? Why did you keep the faith? Because Jesus loved me and he gave himself for me.

Application

Well, in conclusion, the example of the Apostle Paul is most excellent here. It is wonderful. And not just because he was Paul and an apostle, but as Towner reminds us, it's whatever our state is. We're not all called to be apostles.

The apostolic ministry is no longer. We're not all called to be elders. We're not all called to be deacons. We're not all called to be missionaries.

But we all are all called by God's grace to fight the good fight, to run the race and to keep the faith. And we have the great confidence that when by grace we do that, we enter into the presence of the King who loved us and gave himself for us. So Paul's example is most excellent for the people of God. I would suggest if you're not a believer here this morning or this evening, I would like to encourage you to think about something.

Consider the infinite worth and glory of Jesus Christ. Why does Paul do this? Do you ever stop and think about that? Maybe you've been to church, you haven't believed the gospel, you're kind of wondering what is this all about?

Well, let me tell you really simple what it's all about, that Christ Jesus is worth this. For to me to live is Christ and to die is gain. There's an old saying, is what you're living for worth dying for? Well, for the believer, yeah.

What we're living for is Jesus. Is it worth dying for? Yes, because it's more Jesus. For to me to live is Christ and to die is gain.

So the infinite worth and the glory and the majesty of Jesus Christ, it's good. Paul's not complaining here. There's not an ounce in verse 7, I've fought this good fight, I've finished the race, I've kept the faith. No, he doesn't do that.

He's just rehearsing the facts of the matter. He's encouraging Timothy. Finally, there's a crown of righteousness laid up for me. The judge of all the earth is going to hand it to me.

But not just to me, but to everyone else whose love is appearing. In other words, those who are conquered by sovereign grace understand that Christ is everything. Consider as well the certainty of the day of judgment. Listen to what Paul says.

Finally, there is laid up for me the crown of righteousness, which the Lord, the righteous judge, will give to me on that day. We're obviously trafficking here in the context of believers. But if you're an unbeliever, you've got to realize that according to Paul in Hebrews 9, it's appointed for men once to die. And then what?

Then comes judgment. You're going to meet the selfsame righteous judge. It's either he's going to hand you a crown of righteousness or he's going to cast you off into everlasting fire that we saw this morning in Matthew's gospel in chapter 25. As well, consider the righteousness of the judge.

There's no wiggle room out of this. Well, you know, I hope he grades on a curve. I hope he doesn't really know what I did in 1982. I hope he doesn't really see what I've been like in the privacy of my own family or home.

I hope he doesn't notice what I do when I'm driving by. No, no, he's the righteous judge. He's the omnipotent God. We were reminded of that this morning.

The eyes of the Lord are in every place, beholding the good and the evil. And then as well, consider the imputed righteousness of the Lord. There's a blessed statement by the Apostle in 2 Corinthians 5.21, he says that God made Him, Christ, who knew no sin, to be sin for us, that we might become the righteousness of God in Him. In other words, the doctrine of imputation, Christ took the punishment that was due for us, and then God takes His righteousness and hands it to us.

So the way of appropriation is to believe on Him, to look unto the Lord Jesus Christ and you shall be saved. But I wanna end on encouragement for believers, preparation for the end. We prepare a lot, don't we? You're probably cleaning your decks and your patios and you're getting your barbecue out.

You're preparing, because we're pretty sure the rain's gonna end one of these days. We're pretty sure we're gonna go back to the tennis courts. We're pretty sure that there's gonna be a sun once again. We prepare for everything, brethren.

We prepare for dinner, we prepare for college, we prepare for buying homes, we prepare for marriage. How many of us are preparing for that 11th hour? And again, I'm not preaching duty here, I'm preaching live in such a way that you're fighting the good fight, that you're running the race, that you're keeping the faith. Preparation to die well comes from having lived well.

And I think that's an emphasis that we glean from this particular passage. I would suggest, secondly, in terms of encouragement to believers, perseverance necessary. The Apostle Paul persevered in the good and in the bad. When the bad comes, he doesn't say, well, forget it, I'm done.

No, he digs deep by God's grace and he goes on. We studied this on Wednesday night. We're gonna finish it on Wednesday, this coming Wednesday, the doctrine of perseverance of the saints in 2nd London Confession, chapter 17. It's God's grace that preserves us.

God puts his fear in our heart so that we may not depart from him. It's God who begins a good work in us and will complete it in the day of Jesus. But by God's grace, we persevere. In other words, we fight the good fight.

We run the race. We keep the faith. And then a perspective for the future. I got to confess for my own part, I don't think about heaven enough.

And I'm not saying that's all I should ever think about, or that's all you should ever think about, and you may think about it a lot more than I do, so perhaps I'm preaching to me alone. The thought of Emmanuel's land is a future, a reality that serves as a present impetus to live in a manner that's consistent with our gospel calling. Everyone who has this hope in him, 1 John 3, purifies himself even as he is pure. The thought of laying eyes upon the Son of God ought to function in such a way as to cause us to engage and fight the good fight, to run with endurance the race that is set before us, and to keep the faith.

Our subjective hold on Christ and the doctrinal content of Christianity We're not gonna be defectors, we're not gonna be apostates, we're not gonna give away the theological goods, but we're gonna hold onto it as a sacred deposit and pass it down to future generations. May God bless us and may God help us and may God encourage us to do what the apostle does. And we know it's not because the apostle was great himself, but he had God's grace, which is great in itself. Well, let us pray.

Closing Prayer

Our Father in heaven, we thank you for your word. We thank you for the Lord Jesus Christ. We thank you for what we see, not only in Paul, but the history of martyrdom displays for us men and women and boys and girls who saw Jesus as altogether lovely and chief among 10,000. We read about persons going to stakes.

We learn about them going to the fire. We learn about them being drowned. We learn about the apostle Paul losing his head. We learn about other apostles suffering at the hands of the godless state.

And Lord, we know why they do that, because to live is Christ and to die is gain. May you give us that perspective and may you give us grace and help to be strong in the Lord Jesus Christ. And we pray in his most blessed name. Amen.

Well, you can turn with

Scripture References

• Matthew 25
• Acts 20:24
• 1 Corinthians 9:24-26; 16:22
• 2 Corinthians 5:21; 11:14; 11:22-28
• Philippians 1:19; 1:21; 2:17; 3:13-14
• 1 Timothy 1:12; 1:18; 6:12
• 2 Timothy 1:13; 2:1; 2:4; 3:1-9; 3:10; 4:1-22
• Hebrews 9:27; 11:24-26
• 1 John 3