So in II Maccabees 4:16, 6:8 and 11:24, agoge is used of following the "customs" of

the Grecians, of observing the same "fashions", conforming themselves to the manner of

the Gentiles, or of keeping their own "manner of life". Agoge is derived from ago "to

lead, bring or carry". The use of the verb "to go" or "to carry" is a common mode of

referring to manner of life even to-day. "Comment vous portez-vous?" in French and

"Wie geht's?" in German, will occur to most as specimens of modern usage. The fact

that this word occurs nowhere else in the New Testament however makes one feel that

Paul had some special reason for its choice. In the next chapter (II Tim. 4: 7) he uses

another derivative of ago, namely agon, which is translated "fight". The word actually

refers, not to a military combat but to the Greek games. It is translated "race" in

Heb. 12: 1, and Epictetus uses the word when he says:

In effect the apostle would sum up his "manner of life" as one long contest, with all its

need for self discipline, and with the encouragement of the knowledge that to the victor,

there was a crown and a prize, not corruptible, like that of the Greek sports, but

incorruptible, a crown of righteousness which the Lord would give in "that day".

"Purpose" prothesis, something set or placed before one. Before the apostle was a

goal. This goal or purpose coloured all his doctrine and influenced all his life. "One

thing I do" was not the cry of a narrow-minded bigot but the heart utterance of one who

had seen the glory of God in the face of Jesus Christ. In II Tim. 1: 9, Paul had referred

to God's own purpose, in 3: 10 he speaks of his own. God's purpose so far as it came

within Paul's capacity and calling was Paul's purpose. God's doctrine or teaching was

Paul's teaching. This he desired beyond life itself for his son and successor Timothy.

Tradition has left no word as to the life of Timothy beyond this point. We hope and

believe that he was enabled by grace to stand fast and to hold fast, to fulfil the prayers of

his father in the faith. We too, near the close of a long line of men who have received

this sacred trust (2: 2) can ask for nothing nobler, higher or more pleasing to the Lord,

than that our "doctrine, manner of life and purpose" shall approximate to the "pattern"

given us in the ministry and example of Paul, the prisoner of the Lord (I Tim. 1: 16 and

II Tim. 1: 13). And for this we indeed need grace.