Homily XIV.

2 Cor. vii. 2, 3

Open your hearts to us: we wronged no man, we corrupted no man, we took advantage of no man. I say it not to condemn you; for l have said before, [as I have also declared above]404    This clause, inserted by St. Chrysostom, is not found in the Received text., that ye are in our hearts to die together and live together.

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 pity405    ἐλεεινότερον., “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 cutting406    πληκτικώτερον.. 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 Cor. xi. 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.’ Then, for he felt the heaviness of his rebuke, he tempers it again. And he was neither silent altogether, for so he would not have aroused them; nor yet did he let the harshness of his language go unmodified, for so he would have wounded them too much. And what says he?

Ver. 3. “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.’

[2.] Then after he had continually repeated these things, saying, “Ye are not straitened in us;” and, “Ye are straitened in your own affections;” and, “make room for us;” and, “Be ye also enlarged;” and, “We wronged no man;” and all these things seemed to be a condemnation of them: observe how he also in another manner alleviates this severity by saying, “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.” (Heb. vi. 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 earnestness407    φιλοτίμως.. For he did not say, ‘I am filled with joy;’ but, “I abound;” or rather, not “abound” either, but “superabound;” 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.’

Ver. 5. “For even when we were come into Macedonia, our flesh had no relief.”

For since he said, “our tribulation;” he both explains of what sort it was, and magnifies it by his words, in order to show that the consolation and joys received from them408    i.e., the Corinthians. was great, seeing it had repelled so great a sorrow. “But we were afflicted on every side.”

How on every side? for “without were fightings,” from the unbelievers; “within were fears;” because of the weak among the believers, lest they should be drawn aside. For not amongst the Corinthians only did these things happen, but elsewhere also.

Ver. 6. “Nevertheless He that comforteth the lowly comforted us by409    ἐν R.T. ἐπὶ St. C. [The former is the true text. C.] 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 brother410    Or ‘his 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;” (c. ii. 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 endeareth411    οἰκειοῖ. 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.’ Wherefore also he adds,

“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 likely412    Or ‘natural.’ 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.

[4.] Such also now should be the feelings of those who are reprehended; thus should they lament and mourn; thus yearn after their teachers; thus, more than fathers, seek them. For by those indeed living cometh, but by these good living. Thus ought they to bear the rebukes of their fathers, thus to sympathize with their rulers on account of those that sin. For it does not rest all with them, but with you also.  For if he that hath sinned perceives that he was rebuked indeed by his father, but flattered by his brethren; he becometh more easy of mind. But when the father rebukes, be thou too angry as well, whether as concerned for thy brother or as joining in thy father’s indignation; only be the earnestness thou showest great; and mourn, not that he was rebuked, but that he sinned. But if I build up and thou pull down, what profit have we had but labor? (Ecclus. xxxiv. 23.) Yea, rather, thy loss stops not here, but thou bringest also punishment on thyself. For he that hindereth the wound from being healed is punished not less than he that inflicted it, but even more. For it is not an equal offence to wound and to hinder that which is wounded from being healed; for this indeed necessarily gendereth death, but that not necessarily. Now I have spoken thus to you; that ye may join in the anger of your rulers whenever they are indignant justly; that when ye see any one rebuked, ye may all shun him more than does the teacher. Let him that hath offended fear you more than his rulers. For if he is afraid of his teacher only, he will readily sin: but if he have to dread so many eyes, so many tongues, he will be in greater safety. For as, if we do not thus act, we shall suffer the extremest punishment; so, if we perform these things, we shall partake of the gain that accrues from his reformation. Thus then let us act; and if any one shall say, ‘be humane towards thy brother, this is a Christian’s duty;’ let him be taught, that he is humane who is angry [with him], not he who sets him at ease413    χαλῶν Field. The mss. have καλῶν, for which παρακαλῶν and κολακεύων have been conjectured. χαλάω is used elsewhere in the same sense by Chrysostom. See above, Hom. XIII. p. 346. line 29, first column, “softened.” prematurely and alloweth him not even to come to a sense of his transgression. For which, tell me, pities the man in a fever and laboring under delirium, he that lays him on his bed, and binds him down, and keeps him from meats and drinks that are not fit for him; or he that allows him to glut himself with strong drink, and orders him to have his liberty, and to act in every respect as one that is in health? Does not this person even aggravate the distemper, the man that seemeth to act humanely, whereas the other amends it? Such truly ought our decision to be in this case also. For it is the part of humanity, not to humor the sick in every thing nor to flatter their unseasonable desires. No one so loved him that committed fornication amongst the Corinthians, as Paul who commandeth to deliver him to Satan; no one so hated him as they that applaud and court him; and the event showed it. For they indeed both puffed him up and increased his inflammation; but [the Apostle] both lowered it and left him not until he brought him to perfect health. And they indeed added to the existing mischief, he eradicated even that which existed from the first. These laws, then, of humanity let us learn also. For if thou seest a horse hurrying down a precipice, thou appliest a bit and holdest him in with violence and lashest him frequently; although this is punishment, yet the punishment itself is the mother of safety. Thus act also in the case of those that sin. Bind him that hath transgressed until he have appeased God; let him not go loose, that he be not bound the faster by the anger of God. If I bind, God doth not chain; if I bind not, the indissoluble chains await him. “For if we judged ourselves, we should not be judged. (1 Cor. xi. 31.) Think not, then, that thus to act cometh of cruelty and inhumanity; nay, but of the highest gentleness and the most skillful leechcraft and of much tender care. But, saith one, they have been punished for a long time. How long? Tell me. A year, and two, and three years? Howbeit, I require not this, length of time, but amendment of soul. This then show, whether they have been pricked to the heart, whether they have reformed, and all is done: since if there be not this, there is no advantage in the time. For neither do we inquire whether the wound has been often bandaged, but whether the bandage has been of any service. If therefore it hath been of service, although in a short time, let it be kept on no longer: but if it hath done no service, even at the end of ten years, let it be still kept on: and let this fix the term of release, the good of him that is bound. If we are thus careful both of ourselves and of others, and regard not honor and dishonor at the hands of men; but bearing in mind the punishment and the disgrace that is there, and above all the provoking of God, apply with energy the medicines of repentance: we shall both presently arrive at the perfect health, and shall obtain the good things to come; which may all we obtain, through the grace and love towards men of our Lord Jesus Christ, with Whom, to the Father, with the Holy Spirit, be glory, might, honor, now and ever, and world without end. Amen.

ΟΜΙΛΙΑ ΙΔʹ. Χωρήσατε ἡμᾶς: οὐδένα ἠδικήσαμεν, οὐδένα ἐφθείραμεν, οὐδένα ἐπλεονεκτήσαμεν. Οὐ πρὸς κατάκρισιν λέγω: προείρηκα γὰρ, ὡς καὶ προ εῖπον, ὅτι ἐν ταῖς καρδίαις ἡμῶν ἐστε εἰς τὸ συναποθανεῖν καὶ συζῇν. αʹ. Πάλιν τὸν περὶ ἀγάπης κινεῖ λόγον, συστέλλων τὸ τραχὺ τῆς ἐπιτιμήσεως. Ἐπειδὴ γὰρ ἤλεγξε καὶ ἐπέπληξεν, ὡς φιλουμένοις μὲν, οὐχ ὁμοίως δὲ φιλοῦσιν, ἀλλ' ἀποῤῥηγνυμένοις τῆς ἀγάπης τῆς αὐτοῦ καὶ ἑτέροις φθόροις ἀναμιγνυμένοις, πάλιν λεαίνει τὸ σφοδρὸν τῆς ἐπιτιμήσεως λέγων, Χωρήσατε ἡμᾶς, τουτέστι, Φιλήσατε ἡμᾶς, καὶ χάριν αἰτεῖ λαβεῖν ἀνεπαχθῆ, καὶ τοῖς παρέχουσι πρὸς τῶν λαμβανόντων λυσιτελῆ. Καὶ οὐκ εἶπε, Φιλήσατε, ἀλλ' ἐλεεινότερον, Χωρήσατε. Τίς ἡμᾶς ἀπήλασε, φησί; τίς ἐξέβαλε τῆς διανοίας τῆς ὑμετέρας; πόθεν στενοχωρούμεθα ἐν ὑμῖν; Ἐπειδὴ γὰρ εἶπεν ἀνωτέρω, Στενοχωρεῖσθε ἐν τοῖς σπλάγχνοις ὑμῶν: ἐνταῦθα αὐτὸ σαφέστερον δηλῶν ἔλεγε, Χωρήσατε ἡμᾶς, καὶ ταύτῃ πάλιν αὐτοὺς ἐφελκόμενος. Οὐδὲν γὰρ οὕτω ποιεῖ φιλίαν, ὡς τὸ μαθεῖν τὸν φιλούμενον ὅτι σφόδρα αὐτοῦ ἐφίεται τῆς ἀγάπης ὁ φιλῶν. Οὐδένα ἠδικήσαμεν. Ὅρα πῶς πάλιν οὐ τίθησι τὰς εὐεργεσίας, ἀλλὰ καὶ ἀνεπαχθέστερον καὶ πληκτικώτερον ἑτέρως τὸν λόγον ποιεῖ. Ἅμα δὲ καὶ αἰνίττεται τοὺς ψευδαποστόλους, Οὐδένα ἠδικήσαμεν, λέγων, οὐδένα ἐφθείραμεν, οὐδένα ἐπλεονεκτήσαμεν. Τί ἐστιν, Ἐφθείραμεν; Τουτέστιν, οὐδένα ἠπατήσαμεν: ὥσπερ καὶ ἀλλαχοῦ λέγει, Μήποτε, ὡς ὁ ὄφις Εὔαν ἠπάτησεν, οὕτω φθαρῇ τὰ νοήματα ὑμῶν. Οὐδένα ἐπλεονεκτήσαμεν: οὐχ ἡρπάσαμεν, οὐκ ἐπενοήσαμεν. Καὶ οὐ λέγει τέως, Τὰ καὶ τὰ ὠφελήσαμεν, ἀλλ' ἐντρεπτικώτερον ποιῶν τὸν λόγον, Οὐκ ἠδικήσαμεν, φησί: μονονουχὶ λέγων, ὅτι Εἰ καὶ μηδὲν ἦμεν εὐεργετηκότες, οὐδὲ οὕτως ἡμᾶς ἀποστρέφεσθαι ἔδει: οὐδὲ γὰρ οὐ μικρὸν, οὐ μέγα ἔχετε ἡμῖν ἐγκαλεῖν. Εἶτα ἐπειδὴ ᾔσθετο τῆς βαρύτητος, ἐπιδιορθοῦται πάλιν. Καὶ οὔτε ἐσίγησε καθάπαξ: οὐ γὰρ ἂν διανέστησεν: οὔτε ἀδιόρθωτον εἴασε τὸ τραχὺ τοῦ λόγου: ἢ γὰρ ἂν πλέον ἔπληξε. Καὶ τί φησιν; Οὐ πρὸς κατάκρισιν λέγω. Πόθεν δῆλον; Προείρηκα γὰρ, φησὶν, ὅτι ἐν ταῖς καρδίαις ἡμῶν ἐστε εἰς τὸ συναποθανεῖν καὶ συζῇν. Μεγίστη φιλία αὕτη, ὅταν καὶ καταφρονούμενος, καὶ συναποθανεῖν αὐτοῖς καὶ συζῇν αἱρῆται. Οὐδὲ γὰρ ἁπλῶς ἐστε ἐν ταῖς καρδίαις ἡμῶν, ἀλλ' οὕτω, φησὶν, ὡς εἶπον. Ἔνι γὰρ καὶ φιλεῖν, καὶ κινδύνους φεύγειν: ἀλλ' οὐχ ἡμεῖς οὕτω. Καὶ ὅρα κἀνταῦθα σύνεσιν ἄφατον. Οὐ γὰρ τὰ γεγενημένα ὑπὲρ αὐτῶν εἶπεν, ἵνα μὴ δόξῃ πάλιν ὀνειδίζειν, ἀλλ' ὑπὲρ τῶν μελλόντων ἐπαγγέλλεται. Ἂν γὰρ συμβῇ, φησὶν, ἐπενεχθῆναι κίνδυνον, πάντα ἕτοιμος ὑπὲρ ὑμῶν παθεῖν, καὶ οὔτε θάνατος, οὔτε ζωή μοί τι καθ' ἑαυτὸ φαίνεται: ἀλλ' ἔνθα ἂν ἦτε ὑμεῖς, τοῦτο ἐμοὶ προτιμότερον, καὶ θάνατος ζωῆς, καὶ ζωὴ θανάτου. Ἀλλὰ τὸ μὲν ἀποθανεῖν δῆλον ὅτι φιλίας, τὸ δὲ ζῇν τίς οὐκ ἂν ἕλοιτο καὶ τῶν μὴ φίλων; Τίνος οὖν ἕνεκεν ὡς μέγα αὐτὸ τίθησι; Ὅτι καὶ σφόδρα μέγα ἐστί. Πολλοὶ μὲν γὰρ κακῶς πράττουσι συναλγοῦσι τοῖς φίλοις, εὐδοκιμοῦσι δὲ οὐκέτι συνήδονται, ἀλλὰ καὶ φθονοῦσιν: ἀλλ' οὐχ ἡμεῖς, ἀλλ' ἄν τε ἐν συμφοραῖς ἦτε, οὐ φοβούμεθα κοινωνῆσαι τῆς δυσημερίας ὑμῖν: ἄν τε καλῶς πράττητε, οὐ βαλλόμεθα τῷ φθόνῳ. Εἶτα ἐπειδὴ συνεχῶς ταῦτα ἔστρεφε λέγων, Οὐ στενοχωρεῖσθε ἐν ἡμῖν, καὶ, Στενοχωρεῖσθε ἐν τοῖς σπλάγχνοις ὑμῶν, καὶ, Χωρήσατε ἡμᾶς, καὶ, Πλατύνθητε καὶ ὑμεῖς, καὶ, Οὐδένα ἠδικήσαμεν, καὶ ἐδόκει πάντα ταῦτα αὐτῶν εἶναι κατάγνωσις: ὅρα πῶς καὶ ἑτέρως τὸ βαρὺ τοῦτο παραμυθεῖται λέγων, Πολλή μοι παῤῥησία πρὸς ὑμᾶς. Διὰ τοῦτο τοιαῦτα τολμῶ, φησὶν, οὐ πρὸς κατάκρισιν λέγων, ἀλλὰ διὰ τὴν πολλὴν παῤῥησίαν: ὃ καὶ ἀνωτέρω δηλῶν ἔλεγε, Πολλή μοι καύχησις ὑπὲρ ὑμῶν. Μὴ γὰρ δὴ νομίσητε, φησὶν, ὅτι ἐπειδὴ ταῦτα λέγω, ὡς κατεγνωκὼς ὑμῶν καθάπαξ λέγω: σφόδρα γὰρ ἐφ' ὑμῖν καλλωπίζομαι καὶ καυχῶμαι: ἀλλὰ καὶ κηδόμενος, καὶ βουλόμενος ἐπιδοῦναι μειζόνως ὑμᾶς πρὸς ἀρετήν: ὃ καὶ τοῖς Ἑβραίοις μετὰ πολλὴν ἐπιτίμησιν ἔλεγε: Πεπείσμεθα δὲ περὶ ὑμῶν τὰ κρείττονα, καὶ ἐχόμενα σωτηρίας, εἰ καὶ οὕτω λαλοῦμεν. Ἐπιθυμοῦμεν δὲ ἕκαστον ὑμῶν τὴν αὐτὴν ἐνδείκνυσθαι σπουδὴν, εἰς τὴν πληροφορίαν τῆς ἐλπίδος ἄχρι τέλους. Οὕτω δὴ καὶ ἐνταῦθα, Πολλή μοι καύχησις ὑπὲρ ὑμῶν. Πρὸς ἑτέρους καυχώμεθα, φησὶν, ὑπὲρ ὑμῶν. Εἶδες πῶς παρεμυθήσατο γνησίως; Καὶ οὐχ ἁπλῶς καυχῶμαι, φησὶν, ἀλλὰ καὶ σφόδρα. Ἐπήγαγε γοῦν λέγων, ὅτι Πεπλήρωμαι τῇ παρακλήσει. Ποίᾳ παρακλήσει; Τῇ παρ' ὑμῶν, ὅτι διορθωθέντες, διὰ τῶν ἔργων παρεκαλέσατέ με. Τοῦτο φιλοῦντός ἐστι, καὶ ἐγκαλεῖν ὑπὲρ τοῦ μὴ φιλεῖσθαι καὶ δεδοικέναι μὴ, πέρα τοῦ μέτρου ἐγκαλέσας, λυπήσῃ. Διὰ τοῦτό φησι, Πεπλήρωμαι τῇ παρακλήσει, ὑπερπερισσεύομαι τῇ χαρᾷ. βʹ. Ἀλλὰ ταῦτα δοκεῖ, φησὶν, ἐναντία εἶναι τοῖς πρώτοις. Ἀλλ' οὐκ ἔστιν, ἀλλὰ καὶ σφόδρα συμβαίνοντα. Ταῦτα γὰρ ἐκεῖνα εὐπαράδεκτα ποιεῖ, καὶ ὁ διὰ τούτων ἔπαινος τὴν ἀπὸ τῶν ἐλέγχων ἐκείνων ὠφέλειαν γνησιωτέραν ἐργάζεται, ὑποκλέπτων αὐτῶν τὸ ὀδυνηρόν. Διὸ καὶ σφόδρα γνησίως κέχρηται τοῖς ῥήμασι τούτοις, καὶ φιλοτίμως. Οὐδὲ γὰρ εἶπε, Πεπλήρωμαι τῇ χαρᾷ, ἀλλὰ, Περισσεύομαι: μᾶλλον δὲ, οὐδὲ περισσεύομαι, ἀλλὰ, Ὑπερπερισσεύομαι, κἀντεῦθεν πάλιν δεικνὺς τὸν πόθον, ὅτι κἂν οὕτω φιλῆται, ὡς χαίρειν καὶ ἀγάλλεσθαι, οὐδέπω ἡγεῖται φιλεῖσθαι, ὡς φιλεῖσθαι χρὴ, οὐδὲ τὸ πᾶν εἰληφέναι: οὕτως ἀκόρεστος τῷ σφόδρα φιλεῖν αὐτοὺς ἦν. Τὸ γὰρ παρὰ τῶν ἐρωμένων ὁπωσοῦν φιλεῖσθαι, πολλὴν φέρει τὴν χαρὰν διὰ τὸ σφόδρα αὐτοὺς φιλεῖν. Ὥστε τοῦτο πάλιν τῆς αὐτοῦ ἀγάπης σημεῖον ἦν. Καὶ ἐπὶ μὲν τῆς παρακλήσεώς φησι, Πεπλήρωμαι: ἀπέλαβον ὅπερ ὠφείλετό μοι: ἐπὶ δὲ τῆς χαρᾶς, Ὑπερπερισσεύομαι: τουτέστιν, Ἠθύμησα πρὸς ὑμᾶς, ἀλλ' ἀπελογήσασθε ἀρκούντως, καὶ παρεμυθήσασθε: οὐδὲ γὰρ μόνον ἀνείλετέ μοι τὴν ὑπόθεσιν τῆς λύπης, ἀλλὰ καὶ χαρὰν ἐποιήσατε πλείονα. Εἶτα δηλῶν αὐτῆς τὸ μέγεθος, οὐ τούτῳ μόνον δείκνυσιν αὐτὸ, τῷ εἰπεῖν, ὅτι Ὑπερπερισσεύομαι τῇ χαρᾷ, ἀλλὰ καὶ τῷ ἐπαγαγεῖν, Ἐπὶ πάσῃ τῇ θλίψει ἡμῶν. Τοσαύτη γὰρ ἦν ἡ δι' ὑμᾶς ἡμῖν ἡδονὴ γενομένη, ὡς μηδὲ τοσαύτῃ ἀμαυρωθῆναι θλίψει, ἀλλὰ τῇ περιουσίᾳ τοῦ οἰκείου μεγέθους περιγενέσθαι τῶν καταλαβόντων ἡμᾶς λυπηρῶν, καὶ μὴ ἀφεῖναι αἴσθησιν ἡμᾶς αὐτῶν λαβεῖν. Καὶ γὰρ ἐλθόντων ἡμῶν εἰς Μακεδονίαν, οὐδεμίαν ἔσχηκεν ἄνεσιν ἡ σὰρξ ἡμῶν. Ἐπειδὴ γὰρ εἶπε, Τῇ θλίψει, λέγει καὶ ποταπῇ θλίψει, καὶ ἐπαίρει ταύτην τῷ λόγῳ, ἵνα δείξῃ μεγάλην οὖσαν τὴν ἐκ τούτων παραμυθίαν καὶ χαρὰν, εἴ γε τοσαύτην ἀπεκρούσατο ὀδύνην. Ἀλλ' ἐν παντὶ θλιβόμενοι. Πῶς ἐν παντί; Ἔξωθεν μάχαι, παρὰ τῶν ἀπίστων: Ἔσωθεν φόβοι, διὰ τοὺς ἀσθενεῖς τῶν πιστῶν, μὴ παρασυρῶσιν. Οὐδὲ γὰρ παρὰ Κορινθίοις μόνον τοιαῦτα συνέβαινεν, ἀλλὰ καὶ ἀλλαχοῦ. Ἀλλ' ὁ παρακαλῶν τοὺς ταπεινοὺς, παρεκάλεσεν ἡμᾶς ἐπὶ τῇ παρουσίᾳ Τίτου. Ἐπειδὴ γὰρ μεγάλα αὐτοῖς ἐμαρτύρησεν εἰπὼν, ἵνα μὴ δόξῃ κολακεύειν, μάρτυρα παράγει Τίτον τὸν ἀδελφὸν, ὃς παρ' αὐτῶν ἀφίκετο πρὸς τὸν Παῦλον μετὰ τὴν προτέραν ἐπιστολὴν διηγούμενος αὐτῷ τὰ τῆς αὐτῶν διορθώσεως. Σὺ δέ μοι σκόπει πῶς πανταχοῦ μέγα τίθεται τὴν παρουσίαν Τίτου. Καὶ γὰρ ἔμπροσθέν φησιν, Ἐλθὼν δὲ εἰς τὴν Τρωάδα εἰς τὸ εὐαγγέλιον, οὐκ ἔσχηκα ἄνεσιν τῷ πνεύματί μου, τῷ μὴ εὑρεῖν με Τίτον τὸν ἀδελφόν μου: καὶ ἐνταῦθα πάλιν, Ἐπὶ τῇ παρουσίᾳ Τίτου παρεκλήθημεν, φησί. Καὶ γὰρ βούλεται ἀξιόπιστον αὐτοῖς καταστῆσαι τὸν ἄνδρα, καὶ φίλον σφόδρα ποιῆσαι. Καὶ ὅρα πῶς ἀμφότερα κατασκευάζει. Τῷ μὲν γὰρ εἰπεῖν, Οὐκ ἔσχηκα ἄνεσιν τῷ πνεύματί μου, τὸ μέγεθος αὐτοῦ δείκνυσι τῆς ἀρετῆς: τῷ δὲ εἰπεῖν, ὅτι Ἐπὶ τῇ θλίψει ἡμῶν ἡ παρουσία αὐτοῦ ἤρκεσεν εἰς παραμυθίαν, οὐ μόνον δὲ ἐν τῇ παρουσίᾳ αὐτοῦ, ἀλλὰ καὶ τῇ παρακλήσει, ᾗ παρεκλήθη ἐφ' ὑμῖν, οἰκειοῖ τοῖς Κορινθίοις τὸν ἄνδρα. Οὐδὲν γὰρ οὕτω φιλίας ποιεῖ καὶ συγκροτεῖ, ὡς τὸ δεξιόν τι καὶ ὑγιὲς περί τινος εἰπεῖν: ὃ καὶ Τίτῳ μαρτυρεῖ λέγων, ὅτι Παραγενόμενος ἐπτέρωσεν ἡμᾶς ὑπὸ τῆς ἡδονῆς: τοιαῦτα περὶ ὑμῶν ἀπήγγειλε. Διὰ τοῦτο ἡ παρουσία αὐτοῦ ηὔφρανεν ἡμᾶς. Οὐ γὰρ μόνον ἐν τῇ παρουσίᾳ αὐτοῦ ἥσθημεν, ἀλλὰ καὶ ἐπὶ τῇ παρακλήσει, ᾗ παρεκλήθη ἐφ' ὑμῖν. Καὶ πῶς παρεκλήθη; Διὰ τῆς ἀρετῆς ὑμῶν, διὰ τῶν κατορθωμάτων: διὸ καὶ ἐπάγει, Ἀναγγέλλων ἡμῖν τὴν ὑμῶν ἐπιπόθησιν, τὸν ὑμῶν ὀδυρμὸν, τὸν ὑμῶν ζῆλον ὑπὲρ ἐμοῦ. Ταῦτα αὐτὸν ηὔφρανε, φησὶ, ταῦτα παρεκάλεσεν. Εἶδες πῶς καὶ αὐτὸν δείκνυσιν αὐτῶν σφοδρὸν ἐραστὴν, εἴ γε τὴν ἐκείνων εὐδοκίμησιν οἰκείαν παράκλησιν εἶναι ἡγεῖται, καὶ ὡς ἐπ' οἰκείοις ἀγαθοῖς ἐλθὼν ἐκαυχᾶτο παρὰ Παύλῳ; Καὶ ὅρα πῶς αὐτὰ θερμῶς ἀπαγγέλλει: Τὴν ὑμῶν ἐπιπόθησιν, τὸν ὑμῶν ὀδυρμὸν, τὸν ὑμῶν ζῆλον. Εἰκὸς γὰρ αὐτοὺς πενθεῖν καὶ ἀλγεῖν, τί οὕτως ἐδυσχέρανεν ὁ μακάριος Παῦλος, τί τοσοῦτον ἀπέστη χρόνον. Διὸ οὐδὲ ἁπλῶς εἶπε δάκρυα, ἀλλ' Ὀδυρμὸν, οὐδὲ ἐπιθυμίαν, ἀλλ' Ἐπιπόθησιν, οὐδὲ ὀργὴν, ἀλλὰ Ζῆλον, καὶ ζῆλον πάλιν τὸν ὑπὲρ αὐτοῦ, τὸν ἐκ τοῦ πεπορνευκότος, τὸν ἐκ τῶν κατηγορούντων. Ἐπυρώθητε γὰρ, φησὶ, καὶ ἐξεκάητε δεξάμενοί μου τὰ γράμματα. Διὰ ταῦτα περισσεύει τῇ χαρᾷ, διὰ ταῦτα πεπλήρωται τῇ παρακλήσει, ὅτι αὐτῶν καθήψατο. Ἐμοὶ δὲ δοκεῖ ταῦτα οὐ πρὸς παραμυθίαν τῶν ἔμπροσθεν εἰρῆσθαι μόνον, ἀλλὰ καὶ εἰς προτροπὴν τῶν κατωρθωκότων αὐτά. Καὶ γὰρ εἰ καὶ τοῖς ἔμπροσθεν ἐγκλήμασιν εἶναί τινας ὑπευθύνους ἡγοῦμαι, καὶ τῶν ἐπαίνων τούτων ἀναξίους: ἀλλ' ὅμως αὐτοὺς οὐ διαιρεῖ, ἀλλὰ κοινὰ τίθησι καὶ τὰ ἐγκώμια καὶ τὰ ἐγκλήματα, διδοὺς τῷ συνειδότι τῶν ἀκουόντων ἐπιλέξασθαι τὰ οἰκεῖα. Οὕτω γὰρ κἀκεῖνα ἀνεπαχθῆ ἐγίνετο, καὶ ταῦτα εἰς ζῆλον ἦγε πολύν. γʹ. Οὕτω καὶ νῦν χρὴ τοὺς ἐγκαλουμένους διακεῖσθαι, θρηνεῖν καὶ ὀδύρεσθαι, οὕτω τοὺς διδασκάλους ποθεῖν, οὕτω μᾶλλον πατέρων ἐπιζητεῖν. Δι' ἐκείνων μὲν γὰρ τὸ ζῇν, διὰ δὲ τούτων τὸ καλῶς ζῇν γίνεται. Οὕτω χρὴ φέρειν ἐπιτιμήσεις πατέρων, οὕτω τοῖς προηγουμένοις χρεὼν συναλγεῖν ἐπὶ τοὺς ἁμαρτάνοντας. Οὐ γὰρ ἐν αὐτοῖς κεῖται τὸ πᾶν, ἀλλὰ καὶ ἐν ὑμῖν. Κἂν γὰρ ἴδῃ ὁ ἡμαρτηκὼς, ὅτι ἐπετιμήθη μὲν παρὰ τοῦ πατρὸς, ἐκολακεύθη δὲ παρὰ τῶν ἀδελφῶν, ῥᾳθυμότερος γίνεται. Ἀλλ' ὅταν ὁ πατὴρ ἐπιτιμήσῃ, συνοργίσθητι καὶ σὺ, εἴτε ὡς ἀδελφοῦ κηδόμενος, εἴτε ὡς πατρὶ συναγανακτῶν: μόνον ἐπίδειξαι πολλὴν τὴν σπουδὴν, καὶ πένθησον, μὴ ὅτι ἐπετιμήθη, ἀλλ' ὅτι ἥμαρτεν. Ἂν δὲ οἰκοδομήσω μὲν ἐγὼ, καταλύσῃς δὲ σὺ, τί ὠφελήσαμεν πλέον ἢ κόπους; Μᾶλλον δὲ οὐ μέχρι τούτου σοι τὰ τῆς ζημίας, ἀλλὰ καὶ κόλασιν ἄγεις ἐπὶ σαυτόν. Ὁ γὰρ κωλύων τὸ τραῦμα θεραπευθῆναι, τοῦ πεποιηκότος αὐτὸ οὐκ ἐλάττονα ἔχει κόλασιν, ἀλλὰ καὶ μείζονα. Οὐ γάρ ἐστιν ἴσον πλῆξαι, καὶ τὸ πληγὲν κωλῦσαι θεραπευθῆναι: τοῦτο μὲν γὰρ θάνατον τίκτει πάντως, ἐκεῖνο δὲ οὐ πάντως. Ταῦτα δέ μοι εἴρηται πρὸς ὑμᾶς, ἵνα συνοργίζησθε τοῖς ἄρχουσιν, ἐφ' οἷς δικαίως ἀγανακτοῦσιν, ἵν', ὅταν ἴδητέ τινα ἐπιτιμώμενον, πάντες ἀποστρέφησθε μειζόνως ἢ ὁ διδάσκαλος. Ὑμᾶς φοβείσθω μᾶλλον, ἢ τοὺς ἄρχοντας ὁ πεπλημμεληκώς. Ἂν μὲν γὰρ τὸν διδάσκαλον φοβηθῇ μόνον, ταχέως ἁμαρτήσεται: ἂν δὲ τοσούτους ὀφθαλμοὺς περιστέλληται, τοσαῦτα στόματα, ἐν πλείονι ἔσται ἀσφαλείᾳ. Ὥσπερ γὰρ, εἰ μὴ ταῦτα ποιοῦμεν, τὴν ἐσχάτην δώσομεν δίκην: οὕτως, εἰ ταῦτα ἐργαζόμεθα, τοῦ κέρδους τοῦ ἐπὶ τῇ διορθώσει κοινωνήσομεν. Οὕτω τοίνυν ποιῶμεν: κἂν εἴποι τις, ὅτι Φιλανθρώπευσαι τὸν ἀδελφὸν, τοῦτο πρέπει Χριστιανοῖς: μανθανέτω, ὅτι ὁ ὀργιζόμενος φιλανθρωπεύεται, οὐκ ἐκεῖνος ὁ πρὸ τοῦ καιροῦ καλῶν αὐτὸν, καὶ μηδὲ ἀφιεὶς αἴσθησιν λαβεῖν τοῦ πλημμελήματος. Τίς γὰρ, εἰπέ μοι, τὸν πυρεταίνοντα καὶ φρενίτιδι κατεχόμενον ἐλεεῖ, ὁ κατακλίνων ἐπὶ τῆς εὐνῆς, καὶ δεσμῶν, καὶ σίτων καὶ ποτῶν τῶν οὐ προσηκόντων ἀπάγων, ἢ ὁ διδοὺς ἀκράτου ἐμφορηθῆναι, καὶ ἐν ἐξουσίᾳ κελεύων εἶναι, καὶ πάντα ποιεῖν ἅπερ τὸν ὑγιαίνοντα δεῖ; οὐχὶ οὗτος μὲν καὶ ἐπιτρίβει τὸ νόσημα, ὁ δοκῶν φιλανθρωπεύεσθαι, ἐκεῖνος δὲ διορθοῦται; Οὕτω δὴ καὶ ἐνταῦθα ψηφιζόμεθα. Καὶ γὰρ φιλανθρωπίας ἐστὶ τὸ μὴ πανταχοῦ χαρίζεσθαι τοῖς κάμνουσι, μηδὲ κολακεύειν τὰς ἀτόπους αὐτῶν ἐπιθυμίας. Οὐδεὶς οὕτως ἐφίλει τὸν πορνεύσαντα παρὰ Κορινθίοις, ὡς Παῦλος, ὁ κελεύων αὐτὸν παραδοῦναι τῷ Σατανᾷ: οὐδεὶς οὕτως αὐτὸν ἐμίσει, ὡς οἱ συγκροτοῦντες καὶ θεραπεύοντες: καὶ τὸ πέρας ἔδειξεν. Ἐκεῖνοι μὲν γὰρ αὐτὸν καὶ ἐφύσησαν, καὶ τὴν φλεγμονὴν μείζονα εἰργάσαντο: οὗτος δὲ καὶ κατέστελλε, καὶ οὐκ ἀπέστη, ἕως πρὸς καθαρὰν ὑγίειαν ἤγαγε: καὶ οἱ μὲν τῷ ὄντι κακῷ προσετίθεσαν, οὗτος δὲ καὶ τὸ ἐξ ἀρχῆς γενόμενον ἀνέσπασε. Τούτους καὶ ἡμεῖς μάθωμεν τῆς φιλανθρωπίας τοὺς νόμους. Καὶ γὰρ ἵππον ἂν ἴδῃς κατὰ κρημνῶν φερόμενον, χαλινὸν ἐμβάλλεις, καὶ ἀναχαιτίζεις μετὰ σφοδρότητος, καὶ μαστίζεις πολλάκις: καίτοι γε τοῦτο κόλασίς ἐστιν, ἀλλ' ἡ κόλασις αὕτη σωτηρίας μήτηρ ἐστίν. Οὕτω καὶ ἐπὶ τῶν ἁμαρτανόντων ποίησον: δῆσον τὸν πλημμελήσαντα, ἕως ἂν ἐξιλεώσῃ τὸν Θεόν: μὴ ἀφῇς λελυμένον, ἵνα μὴ πλέον δεθῇ τῇ τοῦ Θεοῦ ὀργῇ. Ἂν ἐγὼ δήσω, ὁ Θεὸς οὐκέτι δεσμεῖ: ἂν δὲ ἐγὼ μὴ δήσω, τὰ ἄῤῥηκτα αὐτὸν μένει δεσμά. Εἰ γὰρ ἑαυτοὺς ἐκρίνομεν, οὐκ ἂν ἐκρινόμεθα. Μὴ δὴ ὠμότητος εἶναι νόμιζε τὸ τοιοῦτον καὶ ἀπανθρωπίας, ἀλλὰ τῆς ἄκρας ἡμερότητος, καὶ τῆς ἀρίστης ἰατρείας, καὶ πολλῆς τῆς κηδεμονίας. Ἀλλ' ἱκανὸν ἔδοσαν χρόνον τιμωρίαν, φησί. Πόσον; εἰπέ μοι: ἐνιαυτὸν, καὶ ἔτη δύο καὶ τρία; Ἀλλ' οὐ τοῦτο ζητῶ χρόνου πλῆθος, ἀλλὰ ψυχῆς διόρθωσιν. Τοῦτο τοίνυν ἐπίδειξον, εἰ κατενύγησαν, εἰ μετεβάλοντο, καὶ τὸ πᾶν γέγονεν: ὡς, ἂν μὴ τοῦτο ᾖ, οὐδὲν ὄφελος τοῦ χρόνου. Οὐδὲ γὰρ εἰ πολλάκις ἐπεδέθη τὸ τραῦμα ζητοῦμεν, ἀλλ' εἰ ὤνησέ τι ὁ δεσμός. Εἰ μὲν οὖν ὠφέλησε καὶ ἐν χρόνῳ βραχεῖ, μηκέτι προσκείσθω: εἰ δὲ μηδὲν ὤνησε, καὶ μετὰ δέκα ἐνιαυτοὺς ἔτι προσκείσθω: καὶ ὅρος οὗτος ἔστω λύσεως, τοῦ δεδεμένου τὸ κέρδος. Ἂν οὕτω καὶ ἡμῶν αὐτῶν καὶ τῶν λοιπῶν ἐπιμελώμεθα, καὶ μὴ πρὸς ἀνθρώπων βλέπωμεν δόξαν καὶ αἰσχύνην, ἀλλὰ τὴν ἐκεῖ κόλασιν καὶ τὸ ὄνειδος ἐννοοῦντες, καὶ πρὸ πάντων τὸ τὸν Θεὸν παροξύνεσθαι, σφόδρα τῆς μετανοίας ἐπιτιθῶμεν τὰ φάρμακα: καὶ ἐπὶ τὴν καθαρὰν ἥξομεν ὑγίειαν ταχέως, καὶ τῶν μελλόντων ἐπιτευξόμεθα ἀγαθῶν: ὧν γένοιτο πάντας ἡμᾶς ἐπιτυχεῖν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μεθ' οὗ τῷ Πατρὶ ἅμα τῷ ἁγίῳ Πνεύματι δόξα, κράτος, τιμὴ, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.