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Homily 9 on Second Timothy |
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Written by St. John Chrysostom, 4th Century
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"All
Scripture is given by inspiration of God, and is profitable for doctrine, for
reproof, for correction, for instruction in righteousness: That the man of God
may be perfect, thoroughly furnished unto all good works."
Having offered much exhortation and consolation from other sources, he adds
that which is more perfect, derived from the Scriptures; and he is reasonably
full in offering consolation, because he has a great and sad thing to say.
For
if Elisha, who was with his master to his last breath, when he saw him
departing as it were in death, rent his garments for grief, what think you must
this disciple suffer, so loving and so beloved, upon hearing that his master
was about to die, and that he could not enjoy his company when he was near his
death, which is above all things apt to be distressing? For we are less
grateful for the past time, when we have been deprived of the more recent
intercourse of those who are departed. For this reason when he had previously
offered much consolation, he then discourses concerning his own death: and this
in no ordinary way, but in words adapted to comfort him and fill him with joy;
so as to have it considered as a sacrifice rather than a death; a migration, as
in fact it was, and a removal to a better state. "For I am now ready to be
offered up" (2 Tim. 4:6.), he says. For this reason he writes: "All
Scripture is given by inspiration of God, and is profitable for doctrine, for
reproof, for correction, for instruction in righteousness." All what
Scripture? all that sacred writing, he means, of which I was speaking. This is
said of what he was discoursing of; about which he said,"From a child you
have known the holy Scriptures." All such, then, "is given by
inspiration of God"; therefore, he means, do not doubt; and it is
"profitable for doctrine, for reproof, for correction, for instruction in
righteousness: that the man of God may be perfect, thoroughly furnished unto
all good works."
"For doctrine." For thence we shall know, whether we ought to learn
or to be ignorant of anything. And thence we may disprove what is false, thence
we may be corrected and brought to a right mind, may be comforted and consoled,
and if anything is deficient, we may have it added to us.
"That the man of God may be perfect." For this is the exhortation of
the Scripture given, that the man of God may be rendered perfect by it; without
this therefore he cannot be perfect. You have the Scriptures, he says, in place
of me. If you would learn anything, you may learn it from them. And if he thus
wrote to Timothy, who was filled with the Spirit, how much more to us!
"Thoroughly furnished unto all good works"; not merely taking part in
them, he means, but "thoroughly furnished."
Chap. 4:1. "I charge you therefore before God, and the Lord Jesus Christ,
Who shall judge the quick and the dead."
He either means the wicked and the just, or the departed and those that are
still living; for many will be left alive. In the former Epistle he raised his
fears, saying, "I give you charge in the sight of God, Who quickens all
things" (1 Tim. 6:13.): but here he sets before him what is more dreadful,
"Who shall judge the quick and the dead," that is, Who shall call
them to account "at His appearing and His kingdom." When shall He
judge? at His appearing with glory, and in His kingdom. Either he says this to
show that He will not come in the way that He now has come, or, "I call to
witness His coming, and His kingdom." He calls Him to witness, showing
that he had reminded Him of that appearing. Then teaching him how he ought to
preach the word, he adds,
Ver. 2: "Preach the word: be instant in season, out of season; reprove,
rebuke, exhort with all longsuffering and doctrine."
What means "in season, out of season"? That is, have not any limited
season: let it always be your season, not only in peace and security, and when
sitting in the Church. Whether thou be in danger, in prison, in chains, or
going to your death, at that very time reprove. Withhold not rebuke, for
reproof is then most seasonable, when your rebuke will be most successful, when
the reality is proved. "Exhort," he says. After the manner of physicians,
having shown the wound, he gives the incision, he applies the plaster. For if
you omit either of these, the other becomes useless. If you rebuke without
convicting, you will seem to be rash, and no one will tolerate it, but after
the matter is proved, he will submit to rebuke: before, he will be headstrong.
And if you convict and rebuke, but vehemently, and do not apply exhortation,
all your labor will be lost. For conviction is intolerable in itself if
consolation be not mingled with it. As if incision, though salutary in itself,
have not plenty of lenitives to assuage the pain, the patient cannot endure
cutting and hacking, so it is in this matter.
"With all longsuffering and doctrine." For he that reproves is
required to be longsuffering, that he may not believe hastily, and rebuke needs
consolation, that it may be received as it ought. And why to
"longsuffering" does he add "doctrine"? "Not as in
anger, not as in hatred, not as insulting over him, not as having caught an enemy.
Far be these things from you." But how? As loving as sympathizing with
him, as more distressed than himself at his grief, as melted at his sufferings?
"With all longsuffering and doctrine." No ordinary teaching is
implied.
Ver. 3: "For the time will come when they will not endure sound
doctrine."
Before they grow stiffnecked, preoccupy them all. For this reason he says,
"in season, out of season"; do everything, so as to have willing
disciples.
"But after their own lusts," he says, "shall they heap to
themselves teachers."
Nothing can be more expressive than these words. For by saying "they shall
heap to themselves," he shows the indiscriminate multitude of the
teachers, as also by their being elected by their disciples. "They shall
heap to themselves teachers," he says, "having itching ears."
Seeking for such as speak to gratify and delight their hearers.
Ver. 4: "And they shall turn away their ears from the truth, and be turned
unto fables."
This he foretells, not as willing to throw him into despair, but to prepare him
to bear it firmly, when it shall happen. As Christ also did in
saying,"They will deliver you up, and they will scourge you, and bring you
before the synagogues, for My name's sake." (Matt. 10:17.) And this
blessed man elsewhere says, "For I know this, that after my departures
shall grievous wolves enter in among you, not sparing the flock." But this
he said that they might watch, and duly use the present opportunity.
Ver. 5: "But watch thou in all things, endure affliction."
It was for this therefore, that he foretold these things; as Christ also toward
the end predicted that there should be "false Christs and false
prophets"; so he too, when he was about to depart, spoke of these things.
"But watch thou in all things, endure affliction"; that is, labor, preoccupy
their minds before this pestilence assails them; secure the safety of the sheep
before the wolves enter in, everywhere endure hardship.
"Do the work of an evangelist, make full proof of your ministry."
Thus it was the work of an evangelist that he should endure hardship, both in
himself, and from those without; "make full proof of" that is,
fulfill "your ministry." And behold another necessity for his
enduring affliction,
Ver. 6: "For I am now ready to be poured out, and the time of my departure
is at hand."
He has not said of my sacrifice; but, what is much more, "of my being
poured out." For the whole of the sacrifice was not offered to God, but
the whole of the drink-offering was.
Ver. 7: "I have fought the good fight, I have finished the course, I have
kept the faith."
Often, when I have taken the Apostle into my hands, and have considered this
passage, I have been at a loss to understand why Paul here speaks so loftily:
"I have fought the good fight." But now by the grace of God I seem to
have found it out. For what purpose then does he speak thus? He is desirous to
console the despondency of his disciple, and therefore bids him be of good
cheer, since he was going to his crown, having finished all his work, and
obtained a glorious end. You ought to rejoice, he says, not to grieve. And why?
Because, "I have fought the good fight." As a father whose son was
sitting by him, bewailing his orphan state, might console him, saying, Weep
not, my son; we have lived a good life, we have arrived at old age, and now we
leave you. Our life has been irreproachable, we depart with glory, and you may
be held in admiration for our actions. Our king is much indebted to us. As if
he had said, We have raised trophies, we have conquered enemies, and this not
boastfully. God forbid; but to raise up his dejected son, and to encourage him
by his praises to bear firmly what had happened, to entertain good hopes, and
not to think it a matter grievous to be borne. For sad, sad indeed is
separation; and hear Paul himself, saying, "We being bereaved of you for a
short time, in presence, not in heart." (1 Thess. 2:17.) If he then felt
so much at being separated from his disciples, what do you think were the
feelings of Timothy? If on parting from him while living he wept, so that Paul
says, "Being mindful of your tears, that I may be filled with joy."
(2 Tim. 1:4.), how much more at his death? These things then he wrote to
console him. Indeed the whole Epistle is full of consolation, and is a sort of
Testament. "I have fought the good fight, I have finished my course, I
have kept the faith." "A good fight," he says, therefore do thou
engage in it. But is that a good fight, where there are imprisonment, chains,
and death? Yea, he says for it is fought in the cause of Christ, and great
crowns are won in it. "The good fight"! There is no worthier than
this contest. This crown is without end. This is not of olive leaves. It has
not a human umpire. It has not men for spectators. The theater is crowded with
Angels. There men labor many days, and suffer hardships, and for one hour they
receive the crown, and immediately all the pleasure passes away. But here far
otherwise, it continues for ever in brightness, glory, and honor. Henceforth we
ought to rejoice. For I am entering on my rest, I am leaving the race. You have
heard that "it is better to depart and to be with Christ."
I have finished "the course." For it behooves us both to contend and
to run; to contend, by enduring afflictions firmly, and to run, not vainly, but
to some good end. It is truly a good fight, not only delighting, but benefiting
the spectator: and the race does not end in nothing. It is not a mere display
of strength and of rivalry. It draws all up to heaven. This race is brighter
than the sun's, yea, this which Paul ran upon earth, than that which he runs in
heaven. And how had he "finished his course"? He traversed the whole
world, beginning from Galilee and Arabia, and advancing to the extremities of
the each, so that, as he says, "From Jerusalem and round about unto Illyricum I have fully preached the Gospel of
Christ." (Rom. 15:19.) He passed over the earth like a bird, or rather
more swiftly than a bird: for a bird only flies over it, but he, having the
wing of the Spirit, made his way through numberless impediments, dangers,
deaths, and calamities, so that he was even fleeter than a bird. Had he been a
mere bird, he might have alighted and been taken, but being upborne by the
Spirit he soared above all snares, as a bird with a wing of fire.
"I have kept the faith," he says. There were many things that would
have robbed him of it, not only human friendships, but menaces, and death, and
countless other perils: but he stood firm against all. How? by being sober and
watchful. This might have sufficed for the consolation of his disciples, but he
further adds the rewards. And what are these?
Ver. 8: "Henceforth there is laid up for me a crown of
righteousness."
Here again he calls virtue in general righteousness. You should not grieve that
I shall depart, to be invested with that crown which will by Christ be placed
upon my head. But if I continued here, truly your might rather grieve, and fear
lest I should fail and perish.
Ver. 8. "Which the Lord, the righteous Judge, shall give me at that day,
and not to me only, but to all that love His appearing."
Here also he raises his mind. If "to all," much more to Timothy. But
he did not say, "and to you," but "to all"; meaning, if to
all, much more to him.
Moral. But how, it may be asked, is one to "love the appearing" of
Christ? By rejoicing at His coming; and he who rejoices at His coming, will
perform works worthy of His joy; he will throw away his substance if need be,
and even his life, so that he may obtain future blessings, that he may be
thought worthy to behold that second coming in a fitting state, in confidence,
in brightness and glory. This is to "love His appearing." He who
loves His appearing will do everything to ensure, before His general coming, a
particular coming to himself. And how, you will say, is this possible? Hear
from Christ, who says, "If a man love Me, he will keep My words, and My
Father and I will come unto him, and make Our abode with him." (John 14:23.)
And think how great a privilege it is that He who will appear to all generally,
should promise to come to us in particular: for He says, "We will come and
make Our abode with him." If any man " love His appearing," he
will do everything to invite Him to himself, and to hold Him, that the light
may shine upon him. Let there be nothing unworthy of His coming, and He will
soon take up His abode with us.
And it is called His "Epiphany," because He will appear above, and
shine forth from on high. Let us therefore "seek those things that are
above," and we shall soon draw down those beams upon us. None of those who
grovel below, and bury themselves in this lower earth, will be able to view the
light of that Sun. None of those who defile themselves with worldly things will
be able to behold that Sun of righteousness. He shines on none of those who are
so occupied. Recover yourself a little, recover yourself from that depth, from
the waves of a worldly life, if you would see the Sun, and enjoy His appearing.
Then you will see Him with great confidence. Be even now a philosopher. Let not
a spirit of perverseness possess you, lest He smite you severely, and bring you
low. Let not your heart be hardened; nor darkened, lest you be shipwrecked
there. Let there be no self-deceit. For the rocks beneath the sea cause the
most fatal shipwrecks. Nourish no wild beasts, I mean evil passions, worse than
wild beasts. Confide not in things ever flowing, that you may be able to stand
firmly. None can stand upon water, but upon a rock all find a secure footing.
Worldly things are as water, as a torrent, that passes away. "The
waters," he says, "are come in unto my soul." (Ps. 69:1.)
Spiritual things are as a rock. For he says, "You have set my feet upon a
rock." (Ps. 40:2.) Worldly things are as mire and clay; let us extricate
ourselves from them. For so we shall be able to attain to the appearing of
Christ. Whatever may befall us, let us endure. It is a sufficient consolation
in all circumstances that we suffer for Christ. This divine incantation let us
repeat, and it will charm away the pain of every wound.
And how can we suffer for Christ, you ask? If one accuse you falsely in any
case, not on account of Christ, yet if you bear it patiently, if you give
thanks, if you pray for him, all this you do for Christ. But if thou curse him,
if thou utter discontent, if thou attempt to revenge it, though you should not
be able, it is not for Christ's sake; you suffer loss, and art deprived of your
reward on account of your intention. For it rests with us either to profit, or
to be injured, by afflictions. It depends not upon the nature of the
affliction, but upon the disposition of our own minds. As, for instance, great
were the sufferings of Job, yet he suffered with thankfulness; and he was
justified, not because he suffered, but because in suffering he endured it
thankfully. Another under the same sufferings, yet not the same, for none ever
suffered like Job-but under lighter sufferings, exclaims, is impatient, curses
the whole world, and complains against God. He is condemned and sentenced, not
because he suffered, but because he blasphemed; and he blasphemed, not from any
necessity arising from his afflictions, since if necessity arising from events
were the cause, Job too must have blasphemed; but since he, who suffered more
severely, did no such thing, it did not come to pass from this cause, but from
the man's weakness of purpose. We want therefore strength of soul, and nothing
will then appear grievous, but if our soul is weak, we find a grievance in
everything.
According to our dispositions, all things become tolerable or intolerable. Let
us strengthen our resolution, and we shall bear all things easily. The tree
whose roots are fixed deep in the earth is not shaken by the utmost violence of
the storm, but if it be set lightly in the surface of the ground, a slight gust
of wind will tear it up from the roots. So it is with us; if our flesh be
nailed down by the fear of God, nothing will be able to shake us; but if we
merely intend well, a little shock will subvert and destroy us. Wherefore, I
exhort, let us bear all with much cheerfulness, imitating the Prophet, who
says, "My soul cleaves to You"; observe, he says not, draws nigh, but
"cleaves to You"; and again, "My soul thirsts for You."
(Ps. 42: 3.) He said not merely "longs," that he might by such words
express the vehemence of his desire; and again, "Fix my flesh in Your
fear." For he wishes us so to cleave and be united to Him, that we may
never be separated from Him. If thus we hold by God, if thus we rivet our
thoughts upon Him, if we thirst with the love of Him, all that we desire will
be ours, and we shall obtain the good things to come, in Jesus Christ our Lord,
to whom with the Father and the Holy Ghost be glory, power, and honor, now and
for ever. Amen.
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