John Chrysostom

"Our mouth is open unto you, O ye Corinthians." And what kind of sign of love is this? or what meaning even have the words at all? 'We cannot endured' he says, 'to be silent towards you, but are always desiring and longing to speak to and converse with you;' which is the wont of those who love. For what grasping of the hands is to the body, that is interchange of language to the soul. And along with this he implies another thing also. Of what kind then is this? That 'we discourse unto nothing.' For since afterwards he proposes to rebuke, he asks forgiveness, using the rebuking them with freedom as itself a proof of his loving them exceedingly. Moreover the addition of their name is a mark of great love and warmth and affection; for we are accustomed to be repeating continually the bare names of those we love.

"Our heart is enlarged." For as that which warmeth is wont to dilate; so also to enlarge is the work of love. For virtue is warm and fervent. This both opened the mouth of Paul and enlarged his heart. For, 'neither do I love with the mouth only,' saith he, 'but I have also a heart in union. Therefore I speak with openness, with my whole mouth, with my whole mind.' For nothing is wider than was Paul's heart which loved all the faithful with all the vehemence that one might bear towards the object of his affection; this his love not being full entireness with each.

"Now for a recompense in like kind (I speak as unto my children,) be ye also enlarged."

And yet it is not an equal return, first to be loved, afterwards to love. For even if one were to contribute that which is equal in amount, he is inferior in that he comes to it second. 'But nevertheless I am not going to reckon strictly,' saith he, 'and if ye after having received the first advances from me do but show forth the same amount, I am well-pleased and contented.' Then to show that to do this was even a debt, and that what he said was void of flattery, he saith, "I speak as unto my children." What meaneth, "as unto my children?" 'I ask no great thing, if being your father I wish to be loved by you.' And see wisdom and moderation of mind. He mentions not here his dangers on their behalf, and his labors, and his deaths, although he had many to tell of: (so free from pride is he!) but his love: and on this account he claims to be loved; 'because,' saith he, 'I was your father, because I exceedingly burn for you,' [for] it is often especially offensive to the person beloved when a man sets forth his benefits to him; for he seems to reproach. Wherefore Paul doth not this; but, 'like children, love your father,' saith he, which rather proceeds from instinct; and is the due of every father.

"Be ye not unequally yoked together with unbelievers."

He said not, 'Intermix not with unbelievers,' but rather dealing sharply with them, as transgressing what was right, 'Suffer not yourselves to turn aside,' saith he, "For what fellowship have righteousness and iniquity?" Here in what follows he institutes a comparison, not between his own love and theirs who corrupt them, but between their nobleness and the others' dishonor. For thus his discourse became more dignified and more beseeming himself, and would the rather win them. Just as if one should say to a son that despised his parents, and gave himself up to vicious persons, 'What art thou doing, child? Dost thou despise thy father and prefer impure men filled with ten thousand vices? Knowest thou not how much better and more respectable thou art than they?' For so he detaches him more [readily] from their society than if he should express admiration of his father.

But not this only is the point to be admired in him that thus he prosecuted his comparison, but that he imagined another thing also still greater and more astounding; in the first place, prosecuting his speech in the form of interrogation, which is proper to things that are clear and admitted, and then dilating it by the quick succession and multitude of his terms. For he employs not one or two or three only, but several. Add to this that instead of the persons he employs the names of the things, and he delineates here high virtue and there extreme vice; and shows the difference between them to be great and infinite so as not even to need demonstration. "For what fellowship," saith he, "have righteousness and iniquity?"

"What agreement hath a temple of God with idols? For ye are a temple of the living God."

Now what he says is this. Neither hath your King aught in common with him, "for what concord hath Christ with Beliar?" nor have the things [aught in common'], "for what communion hath light with darkness?" Therefore neither should ye. And first he mentions their king and then themselves; by this separating them most effectually. Then having said, "a temple of God with idols," and having declared, "For ye are a temple of the living God," he is necessitated to subjoin also the testimony of this to show that the thing is no flattery. For he that praises except he also exhibit proof, even appears to flatter. What then is his testimony? For,

"I will dwell in them, saith he, "and walk in them. I will dwell in," as in temples, "and walk in them," signifying the more abundant attachment to them.

"And they shall be my people and I will be their God." 'What?' saith he, 'Dost thou bear God within thee, and runnest unto them? God That hath nothing in common with them? And in what can this deserve forgiveness? Bear in mind Who walketh, Who dwelleth in thee.'

"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 doth not make clean, but there needeth 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 thou occupy its territory with the fear of God, thou hast stayed its frenzy.

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 behoveth to avoid, but much more in alms-giving; since neither will it be almsgiving, if it have this distemper, but display and cruelty.

Again he raiseth the discourse about love, mitigating the harshness of his rebuke. For since he had convicted and reproached them as being beloved indeed, yet not loving in an equal degree, but breaking away from his love and mixing up with other pestilent fellows; again he softens the vehemence of his rebuke, saying, "Make room for us," that is, "love us;" and prays to receive a favor involving no burden, and advantaging them that confer above them that receive it. And he said not, 'love,' but with a stronger appeal to their pity, "make room for." 'Who expelled us?' saith he: 'Who cast us out of your hearts? How come we to be straitened in you?' for since he said above, "Ye are straitened in your affections;" here declaring it more clearly, he said, "make room for us:" in this way also again winning them to himself. For nothing doth so produce love as for the beloved to know that he that loveth him exceedingly desireth his love.

"We wronged no man." See how again he does not mention the benefits done by him, but frameth his speech in another way, so as to be both less offensive and more cutting. And at the same time he also alludes to the false apostles, saying, "We wronged no man, we corrupted no man, we defrauded no man."

What is "we corrupted?" That is, we beguiled no man; as he says elsewhere also. "Lest by any means, as the serpent beguiled Eve, so your minds should be corrupted." (2 Corinthians 11:3)

"We defrauded no man;" we plundered, plotted against no man. And he for the present forbears to say, 'we benefited you in such and such ways;' but framing his language so as more to shame them, "We wronged no man," he says; as much as saying, 'Even had we in no wise benefited you, not even so ought ye to turn away from us; for ye have nothing to lay to our charge, either small or great.'

"I say it not to condemn you." How is this evident? "For I have said before," he adds, "that ye are in our hearts to die and live with you." This is the greatest affection, when even though treated with contempt, he chooseth both to die and live with them. 'For neither are ye merely in our hearts,' he says, 'but in such sort as I said. For it is possible both to love and to shun dangers, but we do not thus.' And behold here also wisdom unspeakable. For he spake not of what had been done for them, that he might not seem to be again reproaching them, but he promiseth for the future. 'For should it chance,' saith he, 'that danger should invade, for your sakes I am ready to suffer every thing; and neither death nor life seemeth aught to me in itself, but in whichever ye be, that is to me more desirable, both death than life and life than death.' Howbeit, dying indeed is manifestly a proof of love; but living, who is there that would not choose, even of those who are not friends? Why then does the Apostle mention it as something great? Because it is even exceeding great. For numbers indeed sympathize with their friends when they are in misfortune, but when they are in honor rejoice not with, but envy, them. 'But not so we; but whether ye be in calamity, we are not afraid to share your ill fortune; or whether ye be prosperous, we are not wounded with envy.'

"Great is my boldness of speech towards you." 'Therefore I venture upon such things,' he says, 'not to condemn you by what I say, but out of my great boldness of speech,' which also farther signifying, he said, "Great is my glorying on your behalf." 'For think not indeed,' he saith, 'that because I thus speak, I speak as though I had condemned you altogether; (for I am exceedingly proud of, and glory in, you;) but both out of tender concern and a desire that you should make greater increase unto virtue.' And so he said to the Hebrews also after much rebuke; "But we are persuaded better things of you, and things that accompany salvation, though we thus speak: and we desire that each one of you may show the same diligence to the fullness of hope even to the end." (Hebrews 6:9, 11) So indeed here also, "Great is my glorying on your behalf." 'We glory to others of you,' he says. Seest thou what genuine comfort he has given? 'And,' he saith, 'I do not simply glory, but also, greatly.' Accordingly he added these words; "I am filled with comfort." What comfort? 'That coming from you; because that ye, having been reformed, comforted me by your conduct.' This is the test of one that loveth, both to complain of not being loved and to fear lest he should inflict pain by complaining immoderately. Therefore he says, "I am filled with comfort, I overflow with joy." 'But these expressions,' saith one, 'seem to contradict the former.' They do not do so, however, but are even exceedingly in harmony with them. For these procure for the former a favorable reception; and the praise which they convey makes the benefit of those rebukes more genuine, by quietly abstracting what was painful in them. Wherefore he uses these expressions, but with great genuineness and earnestness. For he did not say, 'I am filled with joy;' but, "I abound;" or rather, not "abound" either, but "super-abound;" in this way also again showing his yearning, that even though he be so loved as to rejoice and exult, he does not yet think himself loved as he ought to be loved, nor to have received full payment; so insatiable was he out of his exceeding love of them. For the joy it brings to be loved in any degree by those one passionately loves, is great by reason of our loving them exceedingly. So that this again was a proof of his affection. And of the comfort indeed, he saith, 'I am filled;' 'I have received what was owing to me;' but of the joy, "I superabound;" that is, 'I was desponding about you; but ye have sufficiently excused yourselves and supplied comfort: for ye have not only removed the ground of my sorrow, but have even increased joy.' Then showing its greatness, he not only declares it by saying, 'I superabound in joy," but also by adding, "in all our affliction." 'For so great was the delight arising to us on your account that it was not even dimmed by so great tribulation, but through the excess of its own greatness it overcame the sorrows that had hold of us, and suffered us not to feel the sense of them.'

"Nevertheless He that comforteth the lowly comforted us by the coming of Titus."

For since he had testified great things of them in what he said, that he may not seem to be flattering them he cites as witness Titus the brother, who had come from them to Paul after the first Epistle to declare unto him the particulars of their amendment. But consider, I pray you, how in every place he maketh a great matter of the coming of Titus. For he saith also before, "Furthermore when I came to Troas for the Gospel, I had no relief for my spirit because I found not Titus my brother;" (2 Corinthians 2:12-13) and in this place again "we were comforted," he saith, "by the coming of Titus." For he is desirous also of establishing the man in their confidence and of making him exceedingly dear to them. And observe how he provides for both these things. For by saying on the one hand, "I had no relief for my spirit," he showeth the greatness of his virtue; and by saying on the other, that, in our tribulation his coming sufficed unto comfort; yet "not by his coming only, but also by the comfort wherewith he was comforted in you," he endeareth the man unto the Corinthians. For nothing doth so produce and cement friendships as the saying something sound and favorable of any one. And such he testifies Titus did; when he says that 'by his coming he hath given us wings with pleasure; such things did he report of you. On this ground his coming made us glad. For we were delighted not only by his coming, but also for the comfort wherewith he was comforted in you.' And how was he comforted? By your virtue, by your good deeds.

"While he told us your longing, your mourning, your zeal for me." 'These things made him glad,' he says, 'these things comforted him.' Seest thou how he shows that he also is an earnest lover of theirs, seeing he considers their good report as a consolation to himself; and when he was come, gloried, as though on account of his own good things, unto Paul.

And observe with what warmth of expression he reporteth these things, "Your longing, your mourning, your zeal." For it was likely that they would mourn and grieve why the blessed Paul was so much displeased, why he had kept away from them so long. And therefore he did not say simply tears, but "mourning;" nor desire, but "longing;" nor anger, but "zeal;" and again "zeal toward him," which they displayed both about him that had committed fornication and about those who were accusing him. 'For,' saith he, 'ye were inflamed and blazed out on receiving my letters.' On these accounts he abounds in joy, on these accounts he is filled with consolation, because he made them feel. It seems to me, however, that these things are said not only to soften what has gone before, but also in encouragement of those who had acted in these things virtuously. For although I suppose that some were obnoxious to those former accusations and unworthy of these praises; nevertheless, he doth not distinguish them, but makes both the praises and the accusations common, leaving it to the conscience of his hearers to select that which belongs to them. For so both the one would be void of offence, and the other lead them on to much fervor of mind.

He goes on to apologize for his Epistle, when, (the sin having been corrected,) to treat them tenderly was unattended with danger; and he shows the advantage of the thing. For he did this indeed even before, when he said, "For out of much affliction and anguish of heart, I wrote unto you: not that ye should be made sorry, but that ye might know the love which I have toward you." And he does it also now, establishing this same point in more words. And he said not, 'I regretted indeed before, but now I do not regret:' but how? "I regret not now, though I did regret." 'Even if what I wrote,' he says, 'was such as to overstep the [due] measure of rebuke, and to cause me to regret; still the great advantage which has accrued from them doth not allow me to regret.' And this he said, not as though he had rebuked them beyond due measure, but to heighten his praises of them. 'For the amendment ye manifested was so great,' saith he, 'that even if I did happen to smite you too severely insomuch that I even condemned myself, I praise myself now from the result.' Just as with little children, when they have undergone a painful remedy, such as an incision, or cautery, or bitter physic, afterwards we are not afraid to sooth them; so also doth Paul.

Having said, "I do not regret," he tells the reason also; alleging the good that resulted from his letter; and skillfully excusing himself by saying, "though but for a season." For truly that which was painful was brief, but that which was profitable was perpetual. And what indeed followed naturally was to say, 'even though it grieved you for a season, yet it made you glad and benefited you forever.' But he doth not say this: but before mentioning the gain he passes again to his praises of them, and the proof of his own concern for them, saying, "Now I rejoice, not that ye were made sorry," ('for what gain came to me from you being made sorry?) "but that ye were made sorry unto repentance," that the sorrow brought some gain.' For a father also when he sees his son under the knife rejoiceth not that he is being pained, but that he is being cured; so also doth this man. But observe how he transfers all that was well achieved in the matter unto themselves; and lays whatever was painful to the account of the Epistle, saying, "It made you sorry for a season;" whilst the benefit that resulted from it he speaks of as their own good achieving. For he said not, 'The Epistle corrected you,' although this was the case; but, "ye sorrowed unto repentance."

However, I marvel how God, who from the beginning gave humanity pain, which came from sin, abolishes his decision with one resolution and expels the judgment with the sentence. And hear how. Sin produced pain, and through pain sin is annihilated. Pay attention carefully. God threatens the woman. He brings upon her the punishment for her disobedience, and he tells her: “You shall bring forth children in pain.” And he showed pain as the harvest of sin. However, oh, how munificent he is! That which he gave for punishment he changed to salvation. Sin gave birth to pain; pain destroys sin. Just as a worm that is born by a tree consumes the very same tree, likewise pain, which is born by sin, kills sin when it is supplied by repentance. For this reason Paul says: “Godly pain produces a repentance that leads to salvation and brings no regret.” Pain is good for those who repent sincerely; the sorrow, matching the sin, suits those who sin.… Mourn for the sin so you may not lament for the punishment. Apologize to the judge before you come to the court. Or do you not know that all who want to sin flatter the judge, not when the case is being tried but before they enter the court, or through friends, or through guardians, or through another way they coax the judge? The same with God: you cannot persuade the Judge during the time of the tribunal. It is possible for you to plead with the Judge before the time of judgment.