2 Timothy 4:7

Acts

A FULFILLED ASPIRATION

Act 20:24. - 2Ti 4:7.

I do not suppose that Paul in prison, and within sight of martyrdom, remembered his words at Ephesus. But the fact that what was aspiration whilst he was in the very thick of his difficulties came to be calm retrospect at the close is to me very beautiful and significant. ‘So that I may finish my course,’ said he wistfully; whilst before him there lay dangers clearly discerned and others that had all the more power over the imagination because they were but dimly discerned-’Not knowing the things that shall befall me there,’ said he, but knowing this, that ‘bonds and afflictions abide me.’ When a man knows exactly what he has to be afraid of he can face it. When he knows a little corner of it, and also knows that there is a great stretch behind that is unknown, that is a state of things that tries his mettle. Many a man will march up to a battery without a tremor who would not face a hole where a snake lay. And so Paul’s ignorance, as well as Paul’s knowledge, made it very hard for him to say ‘None of these things move me’ if only ‘I might finish my course.’

Now there are in these two passages, thus put together, three points that I touch for a moment. These are, What Paul thought that life chiefly was; what Paul aimed at; and what Paul won thereby.

I. What he thought that life chiefly was.

‘That I may finish my course.’ Now ‘course,’ in our modern English, is far too feeble a word to express the Apostle’s idea here. It has come to mean with us a quiet sequence or a succession of actions which, taken together, complete a career; but in its original force the English word ‘course,’ and still more the Greek, of which it is a translation, contain a great deal more than that. If we were to read ‘race,’ we should get nearer to at least one side of the Apostle’s thought. This was the image under which life presented itself to him, as it does to every man that does anything in the world worth doing, whether he be Christian or not-as being not a place for enjoyment, for selfish pursuits, making money, building family, satisfying love, seeking pleasure, or the like; but mainly as being an appointed field for a succession of efforts, all in one direction, and leading progressively to an end. In that image of life as a race, threadbare as it is, there are several grave considerations involved, which it will contribute to the nobleness of our own lives to keep steadily in view.

To begin with, the metaphor regards life as a track or path marked out and to be kept to by us. Paul thought of his life as a racecourse, traced for him by God, and from which it would be perilous and rebellious to diverge. The consciousness of definite duties loomed larger than anything else before him. His first waking thought was, ‘What is God’s will for me to-day? What stage of the course have I to pass over to-day?’ Each moment brought to him an appointed task which at all hazards he must do. And this elevating, humbling, and bracing ever-present sense of responsibility, not merely to circumstances, but to God, is an indispensable part of any life worth the living, and of any on which a man will ever dare to look back.

‘My course.’ O brethren! if we carried with us, always present, that solemn, severe sense of all-pervading duty and of obligation laid upon us to pursue faithfully the path that is appointed us, there would be less waste, less selfishness, less to regret, and less that weakens and defiles, in the lives of us all. And blessed be His name! however trivial be our tasks, however narrow our spheres, however secular and commonplace our businesses or trades, we may write upon them, as on all sorts of lives, except weak and selfish ones, this inscription, ‘Holiness to the Lord.’

The broad arrow stamped on Crown property gives a certain dignity to whatever bears it, and whatever small duty has the name of God written across it is thereby ennobled. If our days are to be full-fraught with the serenity and purity which it is possible for them to attain, and if we ourselves are to put forth all our powers and make the most of ourselves, we must cultivate the continual sense that life is a course-a series of definite duties marked out for us by God.

Again, the image suggests the strenuous efforts needed for discharge of our appointed tasks. The Apostle, like all men of imaginative and sensitive nature, was accustomed to speak in metaphors, which expressed his fervid convictions more adequately than more abstract expressions would have done. That vigorous figure of a ‘course’ speaks more strongly of the stress of continual effort than many words. It speaks of the straining muscles, and the intense concentration, and the forward-flung body of the runner in the arena. Paul says in effect, ‘I, for my part, live at high pressure. I get the most that I can out of myself. I do the very best that is in me.’ And that is a pattern for us.

There is nothing to be done unless we are contented to live on the stretch. Easygoing lives are always contemptible lives. A man who never does anything except what he can do easily never comes to do anything greater than what he began with, and never does anything worth doing at all. Effort is the law of life in all departments, as we all of us know and practise in regard to our daily business. But what a strange thing it is that we seem to think that our Christian characters can be formed and perfected upon other conditions, and in other fashions, than those by which men make their daily bread or their worldly fortunes!

The direction which effort takes is different in these two regions. The necessity for concentration and vigorous putting into operation of every faculty is far more imperative in the Christian course than in any other form of life.

I believe most earnestly that we grow Christlike, not by effort only, but by faith. But I believe that there is no faith without effort, and that the growth which comes from faith will not be appropriated and made ours without it. And so I preach, without in the least degree feeling that it impinges upon the great central truth that we are cleansed and perfected by the power of God working upon us, the sister truth that we must ‘work out our own salvation with fear and trembling.’

Brethren, unless we are prepared for the dust and heat of the race, we had better not start upon the course. Christian men have an appointed task, and to do it will take all the effort that they can put forth, and will assuredly demand continuous concentration and the summoning of every faculty to its utmost energy.

Still further, there is another idea that lies in the emblem, and that is that the appointed task which thus demands the whole man in vigorous exercise ought in fact to be, and in its nature is, progressive. Is the Christianity of the average church member and professing Christian a continuous advance? Is to-day better than yesterday? Are former attainments continually being left behind? Does it not seem the bitterest irony to talk about the usual life of a Christian as a course? Did you ever see a squad of raw recruits being drilled in the barrack-yard? The first thing the sergeants do is to teach them the ‘goose-step,’ which consists in lifting up one foot and then the other, ad infinitum, and yet always keeping on the same bit of ground. That is the kind of ‘course’ which hosts of so-called Christians content themselves with running-a vast deal of apparent exercise and no advance. They are just at the same spot at which they stood five, ten, or twenty years ago; not a bit wiser, more like Christ, less like the devil and the world; having gained no more mastery over their characteristic evils; falling into precisely the same faults of temper and conduct as they used to do in the far-away past. By what right can they talk of running the Christian race? Progress is essential to real Christian life.

II. Turn now to another thought here, and consider what Paul aimed at.

It is a very easy thing for a man to say, ‘I take the discharge of my duty, given to me by Jesus Christ, as my great purpose in life,’ when there is nothing in the way to prevent him from carrying out that purpose. But it is a very different thing when, as was the case with Paul, there lie before him the certainties of affliction and bonds, and the possibilities which very soon consolidated themselves into certainties, of a bloody death and that swiftly. To say then, without a quickened pulse or a tremor in the eyelid, or a quiver in the voice, or a falter in the resolution, to say then, ‘none of these things move me, if only I may do what I was set to do’-that is to be in Christ indeed; and that is the only thing worth living for.

Look how beautifully we see in operation in these heartfelt and few words of the Apostle the power that there is in an absolute devotion to God-enjoined duty, to give a man ‘a solemn scorn of ills,’ and to lift him high above everything that would bar or hinder his path. Is it not bracing to see any one actuated by such motives as these? And why should they not be motives for us all? The one thing worth our making our aim in life is to accomplish our course.

Now notice that the word in the original here, ‘finish,’ does not merely mean ‘end,’ which would be a very poor thing. Time will do that for us all. It will end our course. But an ended course may yet be an unfinished course. And the meaning that the Apostle attaches to the word in both of our texts is not merely to scramble through anyhow, so as to get to the last of it; but to complete, accomplish the course, or, to put away the metaphor, to do all that it was meant by God that he should do.

Now some very early transcriber of the Acts of the Apostles mistook the Apostle’s meaning, and thought that he only said that he desired to end his career; and so, with the best intentions in the world, he inserted, probably on the margin, what he thought was a necessary addition-that unfortunate ‘with joy,’ which appears in our Authorised Version, but has no place in the true text. If we put it in we necessarily limit the meaning of the word ‘finish’ to that low, superficial sense which I have already dismissed. If we leave it out we get a far nobler thought. Paul was not thinking about the joy at the end. What he wanted was to do his work, all of it, right through to the very last. He knew there would be joy, but he does not speak about it. What he wanted, as all faithful men do, was to do the work, and let the joy take care of itself.

And so for all of us, the true anaesthetic or ‘painkiller’ is that all-dominant sense of obligation and duty which lays hold upon us, and grips us, and makes us, not exactly indifferent to, but very partially conscious of, the sorrows or the hindrances or the pains that may come in our way. You cannot stop an express train by stretching a rope across the line, nor stay the flow of a river with a barrier of straw. And if a man has once yielded himself fully to that great conception of God’s will driving him on through life, and prescribing his path for him, it is neither in sorrow nor in joy to arrest his course. They may roll all the golden apples out of the garden of the Hesperides in his path, and he will not stop to pick one of them up; or Satan may block it with his fiercest flames, and the man will go into them, saying, ‘When I pass through the fires He will be with me.’

III. Lastly, what Paul won thereby.

‘That I may finish my course . . . I have finished my course’; in the same lofty meaning, not merely ended, though that was true, but ‘completed, accomplished, perfected.’

Now some hyper-sensitive people have thought that it was very strange that the Apostle, who was always preaching the imperfection of all human obedience and service, should, at the end of his life, indulge in such a piece of what they fancy was self-complacent retrospect as to say ‘I have kept the faith; I have fought a good fight; I have finished my course.’ But it was by no means complacent self-righteousness. Of course he did not mean that he looked back upon a career free from faults and flecks and stains. No. There is only one pair of human lips that ever could say, in the full significance of the word, ‘It is finished! . . . I have completed the work which Thou gavest Me to do.’ Jesus Christ’s retrospect of a stainless career, without defect or discordance at any point from the divine ideal, is not repeated in any of His servants’ experiences. But, on the other hand, if a man in the middle of his difficulties and his conflict pulls himself habitually together and says to himself, ‘Nothing shall move me, so that I may complete this bit of my course,’ depend upon it, his effort, his believing effort, will not be in vain; and at the last he will be able to look back on a career which, though stained with many imperfections, and marred with many failures, yet on the whole has realised the divine purpose, though not with absolute completeness, at least sufficiently to enable the faithful servant to feel that all his struggle has not been in vain.

Brethren, no one else can. And oh! how different the two ‘courses’ of the godly man and the worldling look, in their relative importance, when seen from this side, as we are advancing towards them, and from the other as we look back upon them! Pleasures, escape from pains, ease, comfort, popularity, quiet lives-all these things seem very attractive; and God’s will often seems very hard and very repulsive, when we are advancing towards some unwelcome duty. But when we get beyond it and look back, the two careers have changed their characters; and all the joys that could be bought at the price of the smallest neglected duty or the smallest perpetrated sin, dwindle and dwindle and dwindle, and the light is out of them, and they show for what they are-nothings, gilded nothings, painted emptinesses, lies varnished over. And on the other hand, to do right, to discharge the smallest duty, to recognise God’s will, and with faithful effort to seek to do it in dependence upon Him, that towers and towers and towers, and there seems to be, as there really is, nothing else worth living for.

So let us live with the continual remembrance in our minds that all which we do has to be passed in review by us once more, from another standpoint, and with another illumination falling upon it. And be sure of this, that the one thing worth looking back upon, and possible to be looked back upon with peace and quietness, is the humble, faithful, continual discharge of our appointed tasks for the dear Lord’s sake. If you and I, whilst work and troubles last, do truly say, ‘None of these things move me, so that I might finish my course,’ we too, with all our weaknesses, may be able to say at the last, ‘Thanks be to God! I have finished my course.’

Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.

4:7 Paul had remained faithful to the trust that was committed to him (see study notes on 1:12; 1 Tim 6:20; cp. Acts 20:24). He had preserved the integrity of the Christian faith and wanted Timothy to follow his example (see 2 Tim 2:3-7; 1 Tim 1:18; 6:12; cp. Rom 15:30-31; 1 Cor 9:25-27; Heb 12:1; Jude 1:3).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

2Ti 4:7. Τὸν ἀγῶνα καλὸν) that good fight. Comp. 1Ti 6:12, note.—τὴν πίστιν, the faith) The real thing, twice expressed by metaphor, is now in this the third instance expressed without a figure.—τετήρηκα, I have kept) to the end, Rev 2:10.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

2Ti_4:7. In the prospect of his approaching end, Paul expresses the consciousness of having been faithful in the career appointed to him, and the hope of the heavenly reward.

There is no ground whatever for de Wettes assertion, that this expression is opposed to Christian humility.

τὸν καλὸν ἀγῶνα ἠγώνισμαι] Luther inaccurately: I have fought a good fight. The definite article must not be overlooked; see 1Ti_6:12. The perfect ἠγώνισμαι shows that the apostle now stood at the end of the fight to which he was called as the apostle of the Lord,[62] and that he had fought through it faithfully.

Baur, quite arbitrarily, is of opinion that Php_1:30 was here made use of; as little was the passage at Php_3:12 ff. used (de Wette).

τὸν δρόμον τετέληκα] The same thought is expressed by the more definite figure of a race. The point chiefly brought out is that the apostle, after continuing it without stopping, now stands at the goal. Compare with this passage Act_20:24; the same figure is used also in 1Co_9:24, and is indicated in Php_3:12 ff.

τὴν πίστιν τετήρηκα] I have kept the faith, viz. against all inducements to deny it. Heydenreich wrongly takes this expression also as a figurative one, and expounds πίστις to mean fidelity in observing the laws of battle and rules of the race; comp. against this, 1Ti_6:12.

τὸν καλὸν ἀγῶνα τῆς πίστεως] Bengel: res bis per metaphoram expressa nunc tertio loco exprimitur proprie.

[62] Hofmann wrongly maintains that the apostle is not speaking here of his labours in the calling of an apostle, but generally of his Christian calling. The context clearly points to the former.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

2Ti 4:7 . τὸν καλὸν ἀγῶνα ἠγώνισμαι : See note on 1Ti 6:12 . The following τὸν δρόμου , κ . τ . λ ., makes this reference to the games hardly doubtful.

τὸν δρόμον τετέλεκα : cursum consummavi (Vulg.). What had been a purpose (Act 20:24 ) was now a retrospect. To say “My race is run,” is not to boast, but merely to state a fact. The figure is also found in 1Co 9:24 , Phi 3:12 . The course is the race of life; we must not narrow it, as Chrys. does, to St. Paul’s missionary travels.

τὴν πίστιν τετήρηκα : As in 2Ti 2:21 , St. Paul passes from the metaphor to the reality. For the force of τηρέω here, see note on 1Ti 6:14 ; and cf. Rev 14:12 , οἱ τηροῦντες τὰς ἐντολὰς τοῦ θεοῦ καὶ τὴν πίστιν Ἰησοῦ . The faith is a deposit, παραθήκη , a trust which the Apostle is now ready to render up to Him who entrusted it to him. There is no real inconsistency between the tone of this passage and that of some in earlier epistles, e.g. , Phi 3:12 , sqq . St. Paul is merely stating what the grace of God had done for him. A man does well to be distrustful as regards his use of the years of life that may remain to him; but when the life that he has lived has been admittedly lived “in the faith which is in the Son of God” (Gal 2:20 ), mock modesty becomes mischievous ingratitude.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

"I have striven the good strife"; the Greek is not restricted to a fight, but includes any competitive contest, for example, that of the racecourse (Ti1 6:12 [ALFORD]; Co1 9:24, &c.; Heb 12:1-2).

kept the faith--the Christian faith committed to me as a believer and an apostle (compare Ti2 1:14; Rev 2:10; Rev 3:10).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 7. I have fought a good fight] Every reader will perceive that the apostle, as was his very frequent custom, alludes to the contests at the Grecian games: Τον αγυνα τον καλον ηγωνισμαι· I have wrestled that good wrestling-I have struggled hard, and have over come, in a most honourable cause.

I have finished my course] I have started for the prize, and have come up to the goal, outstripping all my competitors, and have gained this prize also.

I have kept the faith] As the laws of these games must be most diligently observed and kept, (for though a man overcome, yet is he not crowned, except he strive lawfully,) so I have kept the rules of the spiritual combat and race; and thus, having contended lawfully, and conquered in each exercise, I have a right to expect the prize.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

7 I have fought the good fight Because it is customary to form a judgment from the event, Paul’s fight might have been condemned on the ground that it did not end happily. He therefore boasts that it is excellent, whatever may be the light in which it is regarded by the world. This declaration is a testimony of eminent faith; for not only was Paul accounted wretched in the opinion of all, but his death also was to be ignominious. Who then would not have said that he fought without success? But he does not rely on the corrupt judgments of men. On the contrary, by magnanimous courage he rises above every calamity, so that nothing opposes his happiness and glory; and therefore he declares “the fight which he fought” to be good and honorable.

I have finished my course He even congratulates himself on his death, because it may be regarded as the goal or termination of his course. We know that they who run a race have gained their wish when they have reached the goal. In this manner also he affirms that to Christ’s combatants death is desirable, because it puts an end to their labors; and, on the other hand, he likewise declares that we ought never to rest in this life, because it is of no advantage to have run well and constantly from the beginning to the middle of the course, if we do not reach the goal.

I have kept the faith This may have a twofold meaning, either that to the last he was a faithful soldier to his captain, or that he continued in the right doctrine. Both meanings will be highly appropriate; and indeed he could not make his fidelity acceptable to the Lord in any other way then by constantly professing, the pure doctrine of the gospel. Yet I have no doubt that he alludes to the solemn oath taken by soldiers; as if he had said that he was a good and faithful soldier to his captain.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(7) I have fought a good fight.—More accurately, more forcibly rendered, the good fight. St. Paul changes the metaphor, and adopts his old favourite one, so familiar to all Gentile readers, of the athlete contending in the games. First, he speaks generally of the combatant, the charioteer, and the runner. “I have fought the good fight,” leaving it undetermined what description of strife or contest was referred to. The tense of the Greek verb—the perfect—“I have fought,” is remarkable. The struggle had been bravely sustained in the past, and was now being equally bravely sustained to the end. His claim to the crown (2Ti_4:8) was established.

I have finished my course.—Or “race,” for here the image of the stadium, the Olympic race-course, was occupying the Apostle’s thoughts. Again the perfect is used: “I have finished my course.” How, asks, Chrysostom, “had he finished his course?” and answers rather rhetorically by replying that he had made the circuit of the world. The question is better answered in St. Paul’s own words (Act_20:24), where he explains “his course,” which he would finish with joy, as the ministry which he had received of the Lord Jesus.

I have kept the faith.—Here, again, the metaphor is changed, and St. Paul looks back on his lived life as on one long, painful struggle to guard the treasure of the Catholic faith inviolate and untarnished (see 1Ti_6:20). And now the struggle was over, and he handed on the sacred deposit, safe. It is well to compare this passage with the words of the same Apostle in the Epistle to the Philippians (2Ti_3:12, and following verses). The same metaphors were in the Apostle’s mind on both occasions; but in the first instance (in the Philippian Epistle) they were used by the anxious, care worn servant of the Lord, hoping and, at the same time, fearing what the future had in store for him and his Church; in the second (in the Epistle to Timothy) they were the expression of the triumphant conviction of the dying follower of Christ, who had so followed his loved Master in life, that he now shrank not from following the same Master in death.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

7. a good fight] the good fight, see 1Ti_6:12, where the metaphor is discussed; the second clause here, ‘I have finished the course,’ certainly suggests that the foot-race is to be the chief thought in the ‘games contest,’ ‘the fair race—’tis run; the course—’tis finished; the faith—’tis kept’ may represent the perfect tense used: ‘per effectus suos durat,’ Poppo. The aspirations of Act_20:24, Php_3:12, have now been realised; the Christian athlete is all but ‘emeritus.’ ‘He stands almost alone under the shadow of an impending death; but it is the last effort of a defeated and desperate cause: the victory is already gained.… With the assured conviction that the object of his life was fully accomplished, he might well utter these words on which seventeen centuries have now set their indisputable seal.’ Stanley, Apostolic Age, pp. 169–170.

the faith] In the same objective sense as so often throughout these Epistles, the sacred deposit of historic truth and teaching, cf. 1Ti_6:20-21, &c.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

I have fought a good fight,.... The fight of faith; the same as in Ti1 6:10; see Gill on Ti1 6:10,

I have finished my course, or race; the race of life set before him, his course of years; his days were extinct, the grave was ready for him, and he for that; his last sands were dropping, and he was just going the way of all flesh; or else he means the course of his ministry, which he desired to finish with joy, and was now finishing; Act 13:25 he was now got to the end of his line, to Rome, where he was to be a martyr for Christ, Act 23:11 so that he now concluded his work was done, and his warfare accomplished:

I have kept the faith; by which he means, not so much the grace of faith, that was kept by Christ, the object, author, and finisher of it, and through his effectual grace and powerful intercession; but rather the profession of faith, which he had held fast without wavering; and chiefly the doctrine of faith, which was committed to his trust, which he had kept pure and incorrupt against all opposition; unless his faithfulness and integrity in the ministerial work should be thought rather to be intended; and which sense is favoured by the Syriac and Ethiopic versions, which render it, "I have kept my faith"; or have been faithful to my trust, as a good steward of the mysteries of God; not concealing and keeping back any thing that was profitable, but declaring the whole counsel of God; and now what remained for him was the crown of righteousness; and this he says for the comfort and encouragement and imitation of Timothy and others. The phrase seems to be Jewish; it is said (y) by the Jews, that he that does not keep the feast of unleavened bread, is as he who does not , "keep the faith of the holy blessed God".

(y) Zohar in Exod. fol. 51. 2.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

7 I have fought a good fight, I have finished my course, I have kept the faith:

Ver. 7. I have fought a good fight] The nearer anything is to the centre, the more strongly and swiftly it moveth. The wine of the Spirit is strongest in the saints, when they are drawing to an end. His motions are quickest when natural motions are slowest, most sensible when the body begins to be senseless, most lively when the saints are dying. See this in Moses’ swanlike song; David’s last discourse to his son Solomon and his nobles; our Saviour’s farewell to the world in that last sweet sermon and prayer of his, Joh 13:1-38; Joh 14:1-31; Joh 15:1-27; Joh 16:1-33; Joh 17:1-26, wherein there is more worth, saith Mr Baxter, than in all the books in the world besides. When excellent Bucholcer was near his end, he wrote his book de Consolatione Decumbentium, Of the Comfort of Sick People. Then it was that Tossanus wrote his Vade mecum; Dr Preston, his Attributes of God; Mr Bolton, his Joys of Heaven; and before them all Savonarola, the Italian martyr, his Meditations upon the 51st Psalm, Verbis vivis, animatis sententiis, et spiritus fervore flagrantissimis, in most lively expressions, and with most heavenly affections. (Sixtus Senens.) Indeed, the saints are most heavenly when nearest to heaven; like as rivers, the nearer they grow to the sea, the sooner they are met by the tide.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

I have fought a good fight - The Christian life is often represented as a conflict, or warfare; see the notes on 1Ti 6:12. That noble conflict with sin, the world, the flesh, and the devil, Paul now says he had been able to maintain.

I have finished my course - The Christian life, too, is often represented as a “race” to be run; compare the notes at 1Co 9:24-26.

I have kept the faith - I have steadfastly maintained the faith of the gospel; or, have lived a life of fidelity to my Master. Probably the expression means that he had kept his plighted faith to the Redeemer, or had spent a life in faithfully endeavoring to serve his Lord.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

I have fought a good fight, or strived a good strife.[6] The Latin and Greek may signify any kind of striving for a prize. --- I have kept the faith, not only the Christian faith, the been faithful in my office. (Witham)

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[BIBLIOGRAPHY]

Certamen certavi, Greek: ton agona egonismai, It is not expressed by Greek: machomai and Greek: mache.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

I have fought a good fight; my life hath been a military life, but I have not fought the evil fights of ambitious or quarrelsome men: my fighting hath been the good and noble fight of faith, a fight with the world, the flesh, and the devil, a contending for the faith delivered to the saints, a maintaining the lustings of the Spirit against the flesh, a warring with spiritual wickednesses in high places.

I have finished my course; God appointed me a race to run, as a Christian, as an apostle and minister of Christ; I have now finished it.

I have kept the faith; I have kept the doctrine of faith, upholding and maintaining it in and by my ministry; and I have lived in the exercise of the grace of faith.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

7. Fought… fight—The words include not merely allusion to real battle but palestric combats. I have contested the noble contest. Not a good fight, but the good fight, namely, the maintenance of the Christian faith.

Course—An allusion to the prize runner.

The faith—The doctrine of the cross.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

The for a, A.V; the for my, A.V I have fought the good fight; 1Ti_6:12 (ton ajgwna ton) meaning that, however honourable the contests of the games were deemed, the Christian contest was far more honourable than them all. The word "fight" does not adequately express by agora, which embraces all kinds of contests chariot race, foot race, wrestling, etc. "I have played out the honourable game" would give the sense, though inelegantly. The course (tomon); mov, Act_13:25 Act_20:24. The runner in the race had a definite dro) or course to run, marked out for him. St. Paul"s life was that course, and he knew that he had run it out. I have kept the faith. St. Paul here quits metaphor and explains the foregoing figures. Through his long eventful course, in spite of all difficulties, conflicts, dangers, and temptations, he had kept the faith of Jesus Christ committed to him, inviolable, unadulterated, whole, and complete. He had not shrunk from confessing it when death stared him in the face; he had not corrupted it to meet the views of Jews or Gentiles; with courage and resolution and perseverance he had kept it to the end. Oh! let Timothy do the same.

The battle finished.

have fought a good fight." Nothing in nature is more beautiful than the all-glorious sunset; even the storm clouds make it a more magnificent scene. So it was with St. Paul. Amid the threatening clouds of persecution the Saviour"s glory shone all around and about him, and lighted up the dark firmament of the martyr experiences.

I THE PAST FIGHT. He was a man of war in the best sense, and had fought a good fight. He had conflicts in himself without, and fears within." He had opposition from the Jews of the ancient Church, and from the Judaistic Christians, who were trying to pervert the gospel! Rome, that dreaded sedition, looked upon him as a stirrer-up of strife, and though St. Paul was not an enemy of Caesar, this gave Caesar"s enemies an opportunity for casting opprobrium on him. He had, too, as we all have, invisible enemies, so that he did not war only "against flesh and blood." The past fight was a lifelong one with him, for he had at first to withstand even his Christian coadjutors in his determination to proclaim and to preserve the universality and spirituality of the gospel kingdom; he boldly and triumphantly withstood even Peter to the face, and so gave to the Church of all ages the Magna Charta of its Divine freedom.

II THE FINISHED COURSE. He could look back upon the racecourse now, and he varies his imagery. Now he introduces the idea of the Grecian games. We can see the eager athlete girding his loins for the race a race which taxed all his energies. In heat and cold, amidst enemies and friends, St. Paul "pressed toward the mark." There is no tone of finality, however, about his language in the strictest sense. The end was only a post which he had to pass, not a grave in which he had to sleep. For to him to live was Christ, and to die was gain. W.M.S.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Ver. 7. I have fought the good fight—or more exactly, as at 1Ti 6:12, though one is unwilling to alter such familiar words, I have maintained the good contest—τὸν καλὸν ἀγῶνα ἠγώνισμαι—referring to the contest for the mastery in the public games; and the perfect tense having here its full significance, for the contest was now in a manner over: he could look back on it as a thing of the past. And why does he speak of having maintained the good contest? “It is (says Chrysostom beautifully) as if a father should console his little son seated beside him, and unable to bear the bereavement, saying: My son, weep not; we lived honourably, and having come to old age we left you; our life has been blameless, we depart with glory; you can also acquire honour from the things that have been done by us.” And why emphatically the good contest? Let Chrysostom again answer: “Nothing better than this contest; this crown takes no end. It is not a thing of wild olives; it has not a man for presiding arbiter, nor has it men for spectators [of the contest]; the theatre is replenished with angels. There they labour for many days, and are fatigued, and in a single hour they receive the crown, and the pleasure presently is gone. But here it is not so; for they are always in brightness, in glory and honour.” I have finished the course—the race being the contest which here, as elsewhere (Php 3:12; 1Co 9:24; Heb 12:1), presented itself to the apostle’s mind as the fittest of the Grecian games to symbolize the Christian struggle; so that to finish the course, only expresses in a more specific form the thought contained in the preceding clause. I have kept the faith—that, namely, which had been entrusted to him as a sacred deposit—faith objectively, as the great treasure of gospel verities. As to meaning, it is much the same thing over again: the apostle, as Bengel notes, having expressed the matter twice by metaphor, now gives utterance to it in direct speech. Through all trial, and mockery, and persecution, and suffering, he had held fast by the saving truths which he received by special revelation from above, and which as a chosen vessel he was sent forth to declare to a perishing world (Gal 1:12; Act 9:15). In doing this he maintained the good contest, and finished the course.

Patrick Fairbairn — An Exposition of Ezekiel (1851), Jonah (1849), and The Pastoral Epistles (1874) — public domain. Text from a community e-Sword module.

7. I have fought the good fight. The figure is drawn from the Grecian games. Literally, “I have striven a good strife.” I have finished my course. Drawn from the games also. The race is run to the end. I have kept the faith. In spite of every opposition and affliction he has remained true. How true, his who life shows.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

7. τὸν καλὸν ἀγῶνα. The rec. text has τὸν ἀγῶνα τὸν καλόν, the MS. authorities being divided almost as in the previous verse.

7. τὸν καλὸν ἀγῶνα ἠγώνισμαι. See the critical note, and cp. the note on 1Ti 6:12, where the metaphor is discussed. The καλὸς ἀγών would seem from the parallel 1Ti 6:12 to be ‘the good fight of faith,’ but as we have τὴν πίστιν τετήρηκα a little lower down, it is possible that the struggle in the Apostle’s thought here is that involved in the due discharge of his Apostolic office.

τὸν δρόμον τετέλεκα, I have finished the race, the general metaphor of the games passing into the special one of the race-course. St Paul had thus spoken of his own ministry to the Ephesian elders, ὡς τελειώσω τὸν δρόμον μου καὶ τὴν διακονίαν ἣν ἔλαβον (Act 20:24).

τὴν πίστιν τετήρηκα, I have kept the faith, viz. the Christian Creed, regarded as a sacred deposit of doctrine. Cp. ch. 2Ti 1:14 and the note on 1Ti 1:19. For the tone and spirit of the Apostle here see the note on ch. 2Ti 3:10 above.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

7.] I have striven the good strife (it is hardly correct to confine ἀγών to the sense of ‘fight:’ that it may be, but its reference is much wider, to any contest, see note on ref. 1 Tim.: and here probably to that which is specified in the next clause: see especially Heb 12:1), I have finished my race (see reff.: the image belongs peculiarly to St. Paul. In Php 3:12 ff. he follows it out in detail. See also 1Co 9:24 ff.: Heb 12:1, Heb 12:2. Wetst. quotes Virg. Æn. iv. 653, “Vixi, et quem dederat cursum fortuna, peregi”), I have kept the faith (not, as Heydenr., ‘my plight to observe the laws of the race:’ but as Bengel rightly observes, “res bis per metaphoram expressa nunc tertio loco exprimitur proprie.” The constant use of ἡ πίστις in these Epistles in the objective technical sense, must rule the expression here. This same consideration will preclude the meaning ‘have kept my faith,’ ‘my fidelity,’ as Raphel, Kypke, al.):

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

7. The stress is mainly on the perfect tenses: “my fight is over, my task ended.” Cf. Verg. Æn. 4. 653-55,

“Vixi et quem cursum dederat fortuna pereli,

Et nunc magna mei sub terras ibit imago,”

but secondarily on his own achievement, “I chose the right contest, I have kept on running, I have kept faith.” There is here a true pride in true achievement, in the power given by Christ. Cf. Joh 17:4, 1Co 15:10: stressed here in order to encourage Timothy. οὐ μεγαληγορῶν ἀλλʼ ἀνιστὰς τὸν παῖδα (Chrys.)

τὸν ἀγῶνα τὸν καλόν] cf. I 4:10, 6:12. The metaphor may be from the arena; cf. Philo, Leg. Alleg. ii. 26, p. 86 M, of the fight of the soul against pleasure, κάλλιστον ἀγῶνα τοῦτον διάθλησον καὶ σπούδασον στεφανωθῆναι . . . καλὸν καὶ εὐκλεᾶ στέφανον: or from the battlefield; cf. 2:4 and the Athenian Inscription, Syll. 21410 Ἀθηναῖοι καὶ Λακεδαιμόνιοι . . . πολλοὺς καὶ καλοὺς ἀγῶνας ἠγωνίσαντο μετʼ ἀλλήλων (M.M. s.v.).

τὸν δρόμον τετέλεκα] cf. Act 20:24, 1Co 9:24, Php 3:14. The metaphor is expanded in full details in Clem. Alex. Quis dives salvetur, c. 3. Christ has gone before as the πρόδρομος, Heb 6:20.

τὴν πίστιν τετήρηκα] perhaps, “I have carefully guarded the faith,” cf. I 6:14, Eph 4:5; or “I have kept faith with my master,” “I have been true to my promises”: cf. Joseph. B.J. vi. § 345, καταφυγοῦσι πίστεις ἐτήρησα: Polyb. l0. 37, τὴν πρὸς Ῥωμαίους τηρεῖν πίστιν (with other instances in Wetstein and Dibelius).

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

I have fought a good fight [τον καλον αγωνα ηγωνισμαι] . For a good fight rend. the good fight. For the phrase, see on 1Ti 6:12. Comp. Phi 1:27, 30; 1Co 9:25; Col 2:1; 1Th 2:2; Eph 6:11 ff.

Course [δρομον] . Metaphor from the race - course. Only here and Act 13:25; xx. 24; comp. 1Co 9:24; Gal 2:2; Gal 5:7; Rom 9:16; Phi 2:16; Phi 3:12 - 14.

I have kept the faith [την πιστιν τετηρηκα] . The phrase N. T. o. For threin to keep, see on 1Ti 5:22; 1Ti 6:14.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.