Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God.
All Commentaries on 2 Corinthians 7:1 Go To 2 Corinthians 7
John Chrysostom
AD 407
Having therefore these promises, beloved.
What promises? That we should be temples of God, sons and daughters, have Him indwelling, and walking in us, be His people, have Him for our God and Father.
Let us cleanse ourselves from all defilement of flesh and spirit.
Let us neither touch unclean things, for this is cleansing of the flesh; nor things which defile the soul, for this is cleansing of the spirit. Yet he is not content with this only, but adds also,
Perfecting holiness in the fear of God. For not to touch the unclean thing does not make clean, but there needs something else besides to our becoming holy; earnestness, heedfulness, piety. And he well said, In the fear of God. For it is possible to perfect chasteness, not in the fear of God but for vainglory. And along with this he implies yet another thing, by saying, In the fear of God; the manner, namely, whereafter holiness may be perfected. For if lust be even an imperious thing, still if you occupy its territory with the fear of God, you have stayed its frenzy.
4. Now by holiness here he means not chastity alone, but the freedom from every kind of sin, for he is holy that is pure. Now one will become pure, not if he be free from fornication only, but if from covetousness also, and envy, and pride , and vainglory, yea especially from vainglory which in every thing indeed it behooves to avoid, but much more in almsgiving; since neither will it be almsgiving, if it have this distemper, but display and cruelty. For when thou dost it not out of mercy, but from parade , such deed is not only no alms but even an insult; for you have put your brother to open shame. Not then the giving money, but the giving it out of mercy, is almsgiving. For people too at the theatres give, both to prostitute boys and to others who are on the stage; but such a deed is not almsgiving. And they too give that abuse the persons of prostitute women; but this is not lovingkindness, but insolent treatment. Like this is the vainglorious also. For just as he that abuses the person of the harlot, pays her a price for that abuse; so too do you demand a price of him that receives of you, your insult of him and your investing him as well as yourself with an evil notoriety. And besides this, the loss is unspeakable. For just as a wild beast and a mad dog springing upon us might, so does this ill disease and this inhumanity make prey of our good things. For inhumanity and cruelty such a course is; yea, rather more grievous even than this. For the cruel indeed would not give to him that asked; but thou dost more than this; you hinder those that wish to give. For when you parade your giving, you have both lowered the reputation of the receiver, and hast pulled back him that was about to give, if he be of a careless mind. For he will not give to him thenceforth, on the ground of his having already received, and so not being in want; yea he will often accuse him even, if after having received he should draw near to beg, and will think him impudent. What sort of almsgiving then is this when thou both shamest yourself and him that receives; and also in two ways Him that enjoined it: both because while having Him for a spectator of your alms, you seek the eyes of your fellow-servants besides Him, and because you transgress the law laid down by Him forbidding these things.
I could have wished to carry this out into those other subjects as well, both fasting and prayer, and to show in how many respects vainglory is injurious there also; but I remember that in the discourse before this I left unfinished a certain necessary point. What was the point? I was saying, that the poor have the advantage of the rich in the things of this life, when I discoursed concerning health and pleasure; and this was shown indistinctly. Come then, today let us show this, that not in the things of this life only, but also in those that are higher, the advantage is with them. For what leads unto a kingdom, riches or poverty? Let us hear the Lord Himself of the heavens saying of those, that it is easier for a camel to go through the eye of a needle than for a rich man to enter into the kingdom of heaven: Matthew 19:24 but of the poor the contrary, If you will be perfect, sell that you have, and give to the poor; and come, follow Me; and you shall have treasure in heaven. Matthew 19:21 But if you will, let us see what is said on either side. Narrow and straitened is the way, He says, that leads unto life. Matthew 7:14 Who then treads the narrow way, he that is in luxury, or that is in poverty; that is independent, or that carries ten thousand burdens; the lax and dissolute, or the thoughtful and anxious? But what need of these arguments, when it is best to betake one's self to the persons themselves. Lazarus was poor, yea very poor; and he that passed him by as he lay at his gateway was rich. Which then entered into the kingdom, and was in delights in Abraham's bosom? And which of them was scorched, with not even a drop at his command? But, says one, 'both many poor will be lost, and [many] rich will enjoy those unspeakable goods.' Nay rather, one may see the contrary, few rich saved, but of the poor far more. For, consider, making accurate measure of the hindrances of riches and the defects of poverty, (or rather, neither of riches nor of poverty are they, but each of those who have riches or poverty; howbeit,) let us at least see which is the more available weapon. What defect then does poverty seem to possess? Lying. And what, wealth? Pride, the mother of evils; which also made the devil a devil, who was not such before. Again, the love of money is a root of all kinds of evil. 1 Timothy 6:10 Which then stands near this root, the rich man, or the poor? Is it not very plainly the rich? For the more things anyone surrounds himself with, he desires so much the more. Vainglory again damages tens of thousands of good deeds, and near this too again the rich man has his dwelling. But, says one, you mention not the [evils] of the poor man, his affliction, his straits. Nay, but this is both common to the rich, and is his more than the poor man's; so that those indeed which appear to be evils of poverty are common to either: while those of riches are riches' only. 'But what,' says one, 'when for want of necessaries the poor man commits many horrible things?' But no poor man, no, not one, commits as many horrible things from want, as do the rich for the sake of surrounding themselves with more, and of not losing what stores they have. For the poor man does not so eagerly desire necessaries as the rich does superfluities; nor again has he as much strength to put wickedness in practice as the other has power. If then the rich man is both more willing and able, it is quite plain that he will rather commit such, and more of them. Nor is the poor man so much afraid in respect of hunger, as the rich trembles and is anxious in respect of the loss of what he has, and because he has not yet gotten all men's possessions. Since then he is near both vainglory and arrogance, and the love of money, the root of all evils, what hope of salvation shall he have except he display much wisdom? And how shall he walk the narrow way? Let us not therefore carry about the notions of the many, but examine into the facts. For how is it not absurd that in respect to money, indeed, we do not trust to others, but refer this to figures and calculation; but in calculating upon facts we are lightly drawn aside by the notions of others; and that too, though we possess an exact balance , and square and rule for all things, the declaration of the divine laws? Wherefore I exhort and entreat you all, disregard what this man and that man thinks about these things, and inquire from the Scriptures all these things; and having learned what are the true riches, let us pursue after them that we may obtain also the eternal good things; which may we all obtain, through the grace and love towards men of our Lord Jesus Christ, with Whom, to the Father and the Holy Spirit, be glory, might, and honor, now and ever, and world without end. Amen.
