And that they may recover themselves out of the snare of the devil, who are taken captive by him at his will.
All Commentaries on 2 Timothy 2:26 Go To 2 Timothy 2
John Chrysostom
AD 407
And that they may recover themselves out of the snare of the devil.
What he says amounts to this. Perhaps there will be a reformation. Perhaps! For it is uncertain. So that we ought to withdraw only from those, of whom we can show plainly, and concerning whom we are fully persuaded, that whatever be done, they will not be reformed. In meekness, he says. In this temper, you see, we ought to address ourselves to those who are willing to learn, and never cease from conversing with them till we have come to the demonstration.
Who are taken captive by him at his will. It is truly said, Who are taken captive, for meanwhile they float in error. Observe here how he teaches to be humble-minded. He has not said, if perhaps you should be able, but, if perhaps God should grant them a recovery; if anything be done, therefore, all is of the Lord. Thou plantest, you water but He sows and makes it produce fruit. Let us not therefore be so affected, as if we ourselves wrought the persuasion, even if we should persuade any one. Taken captive by him, he says, to His will. This no one will say relates to doctrine, but to life. For His will is that we live rightly. But some are in the snare of the devil by reason of their life, we ought not therefore to be weary even with respect to these.
If perhaps, he says, they may recover, that are taken captive, unto His will. Now If perhaps, implies much longsuffering. For not to do the will of God is a snare of the devil.
For as a sparrow, though it be not wholly enclosed, but only caught by the foot, is still under the power of him who set the snare; so though we be not wholly subverted, both in faith and life, but in life only, we are under the power of the devil. For Not every one that says unto me, Lord, Lord, shall enter into the kingdom of heaven; and again, I know you not; depart from me, you that work iniquity. Matthew 7:21-23 You see there is no advantage from our faith, when our Lord knows us not: and to the virgins he says the same, I know you not. Matthew 25:12 What then is the benefit of virginity, or of many labors, when the Lord knows us not? And in many places we find men not blamed for their faith, but punished for their evil life only; as elsewhere, not reproved for evil lives, but perishing for their pravity of doctrine. For these things hold together. You see that when we do not the will of God, we are under the snare of the devil. And often not only from a bad life, but from one defect, we enter into Hell, where there are not good qualities to counterbalance it, since the virgins were not accused of fornication or adultery, nor of envy or ill-will, nor of drunkenness, nor of unsound faith, but of a failure of oil, that is, they failed in almsgiving, for that is the oil meant. And those who were pronounced accursed in the words, Depart from me, you cursed, into everlasting fire, were not accused of any such crimes, but because they had not fed Christ.
Moral. Do you see that a failure in almsgiving is enough to cast a man into hell fire? For where will he avail who does not give alms? Do you fast every day? So also did those virgins, but it availed them nothing. Do you pray? What of that? prayer without almsgiving is unfruitful, without that all things are unclean and unprofitable. The better part of virtue is destroyed. He that loves not his brother, it is said, knows not God. 1 John 4:8 And how do you love him, when you do not even impart to him of these poor worthless things? Tell me, therefore, do you observe chastity? On what account? From fear of punishment? By no means. It is of a natural endowment that you observe it, since if you were chaste from fear of punishment, and did violence to nature in submitting to so severe a rule, much more ought thou to do alms. For to govern the desire of wealth, and of bodily pleasures, is not the same thing. The latter is much more difficult to restrain. And wherefore? Because the pleasure is natural, and the desire of it is innate and of natural growth in the body. It is not so with riches. Herein we are able to resemble God, in showing mercy and pity. When therefore we have not this quality, we are devoid of all good. He has not said, you shall be like your Father, if you fast, nor if you be virgins, nor if you pray, has He said, you shall be like your Father, for none of these things can be applied to God, nor are they His acts. But what? Be merciful, as your Father in Heaven is merciful. Luke 6:36 This is the work of God. If therefore you have not this, what have you? He says: I will have mercy, and not sacrifice. Hosea 6:6 God made Heaven, and earth, and sea. Great works these, and worthy of His wisdom! But by none of these has He so powerfully attracted human nature to Himself, as by mercy and the love of mankind. For that indeed is the work of power and wisdom and goodness. But it is far more so that He became a servant. Do we not for this more especially admire Him? Are we not for this still more amazed at Him? Nothing attracts God to us so much as mercy. And the prophets from beginning to end discourse upon this subject. But I speak not of mercy that is accompanied with covetousness. That is not mercy. For it is not the root of the thorn but of the olive that produces the oil ; so it is not the root of covetousness, of iniquity, or of rapine, that produces mercy. Do not put a slander on almsgiving. Do not cause it to be evil spoken of by all. If you commit robbery for this, that you may give alms, nothing is more wicked than your almsgiving. For when it is produced by rapine, it is not almsgiving, it is inhumanity, it is cruelty, it is an insult to God. If Cain so offended, by offering inferior gifts of his own, shall he not offend, who offers the goods of another? An offering is nothing else but a sacrifice, a purification, not a pollution. And thou who darest not to pray with unclean hands, do you offer the dirt and filth of robbery, and think you do nothing wrong? Thou sufferest not your hands to be full of dirt and filth, but having first cleansed these, you offer. Yet that filth is no charge against you, while the other deserves reproach and blame. Let it not therefore be our consideration, how we may offer prayers and oblations with clean hands, but how the things offered may be pure. If one, after having washed a vessel clean, should fill it with unclean gifts, would it not be ridiculous mockery? Let the hands be clean; and they will be so, if we wash them not with water only, but first with righteousness. This is the purifier of the hands. But if they be full of unrighteousness, though they be washed a thousand times, it avails nothing. Wash you, make you clean Isaiah 1:16, He says, but does He add, Go to the baths, the lakes, the rivers? No; but what? Put away the evil of your doings from your souls. This is to be clean. This it is to be cleansed from defilement. This is real purity. The other is of little use; but this bestows upon us confidence towards God. The one may be obtained by adulterers, thieves, murderers, by worthless, and dissolute, and effeminate persons, and especially the latter. For they are ever careful of the cleanliness of their bodies, and scented with perfumes, cleansing their sepulcher. For their body is but a sepulcher, since the soul is dead within it. This cleanness therefore may be theirs, but not that which is inward.
To wash the body is no great matter. That is a Jewish purification, senseless and unprofitable, where purity within is wanting. Suppose one to labor under a putrefying sore, or consuming ulcer; let him wash his body ever so much, it is of no advantage. And if the putrefaction of the body receives no benefit from cleansing and disguising the outward appearance; when the soul is infected with rottenness, what is gained by the purity of the body? Nothing! Our prayers ought to be pure, and pure they cannot be, if they are sent forth from a corrupt soul, and nothing so corrupts the soul as avarice and rapine. But there are some who after committing numberless sins during the day, wash themselves in the evening and enter the churches, holding up their hands with much confidence, as if by the washing of the bath they had put off all their guilt. And if this were the case, it would be a vast advantage to use the bath daily! I would not myself cease to frequent the baths, if it made us pure, and cleansed us from our sins! But these things are trifling and ridiculous, the toys of children. It is not the filth of the body, but the impurity of the soul, to which God is averse. For He says, Blessed are the pure— does He say in body? No— in heart: for they shall see God. Matthew 5:8 And what says the Prophet: Create in me a clean heart, O God. Psalm 51:10 And again, Wash my heart from wickedness. Jeremiah 4:14
It is of great use to be in the habit of doing good actions. See how trifling and unprofitable these washings are. But when the soul is prepossessed by a habit, it does not depart from it, nor does it venture to draw near in prayer, till it has fulfilled these ceremonies. For instance, we have brought ourselves to a habit of washing and praying, and without washing we do not think it right to pray. And we do not willingly pray with unwashed hands, as if we should offend God, and violate our conscience. Now if this trifling custom has so great power over us, and is observed every day; if we had brought ourselves to a habit of almsgiving, and had determined so constantly to observe it, as never to enter a house of prayer with empty hands, the point would be gained. For great is the power of habit both in good things and in evil, and when this carries us on, there will be little trouble. Many are in the habit of crossing themselves continually, and they need no one to remind them of it, but often when the mind is wandering after other things, the hand is involuntarily drawn by custom, as by some living teacher, to make the sign. Some have brought themselves into a habit of not swearing at all, and therefore neither willingly nor unwillingly do they ever do it. Let us then bring ourselves into such a habit of almsgiving.
What labors were it worth to us to discover such a remedy. For say, were there not the relief of almsgiving, while we still by our numberless sins rendered ourselves liable to Divine vengeance, should we not have lamented sadly? Should we not have said, O that it were possible by our wealth to wash away our sins, and we would have parted with it all! O that by our riches we could put away the wrath of God, then we would not spare our substance? For if we do this in sickness, and at the point of death we say, If it were possible to buy off death, such an one would give all his possessions; much more in this matter. For see how great is the love of God for man. He has granted us power to buy off not temporal but eternal death. Do not purchase, He says, this short life, but that life that is everlasting. It is that I sell you, not the other: I do not mock you. Did you gain the present life, you had gained nothing. I know the worth of that which I offer you. The bargainers and traffickers in worldly goods do not act thus. They, when they can impose on whom they will, give a little to receive a great deal. It is not so with God. He gives the greater by far for the less.
Tell me, if you were to go to a merchant, and he were to set before you two stones, one of little worth, and the other very precious, and sure to fetch a large amount of wealth; if he allowed you for the price of the cheap one to carry off the more costly, should you complain of him? No! You would rather admire his liberality. So now, two lives are set before us, the one temporal, the other eternal. These God offers us for sale, but He would sell us the latter rather than the former. Why do we complain, like silly children, that we receive the more precious? Is it possible then to purchase life for money? Yes, when what we bestow is our own, and not the property of another; when we do not practice an imposture. But, you say, henceforth the goods are mine. They are not yours after rapine. They are still your neighbor's, though thou were a thousand times the master of them. For if you should receive a deposit, it would not be your own even for the short season that the depositor was traveling, though it might be laid up with you. If therefore that is not ours, which we received with the consent and thanks of those who deposited it, even for the short period that we retain it, much less is that ours, which we plundered against the will of its owner. He is the master of it, however long you may withhold it. But Virtue is really our own; as for money, even our own is not strictly ours, much less that of others. Today it is ours, tomorrow it belongs to another. What is of virtue is our own possession. This does not suffer loss, like other things, but is entirely possessed by all who have it. This therefore let us acquire, and let us despise riches, that we may be able to attain those real goods, of which God grant that we may be thought worthy to partake, through the grace and lovingkindness, etc.
