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2 COR. VI. II, 12.
Our mouth is open unto you, O ye
Corinthians, our heart is enlarged, ye are not
straitened in us, but ye are straitened in your
own affections HAVING detailed his own
trials and afflictions, for "in patience,"
saith he, "in afflictions, in necessities, in
distresses, (v. 4, 5.) in stripes, in
imprisonments, in tumult, in labors, in
watchings;" and having shown that the thing was
a great good, for "as sorrowful," saith he,
"yet always rejoicing; as poor, yet "as
chastened," saith he, "and not killed:" and
having called those things "armor" for "as
chastened," saith he, "and not killed:" and
having hereby represented God's abundant care
and power, for he saith, "that the exceeding
greatness of the power may be of God, and not
of us;" (c. iv. 7. ) and having recounted
his labors, for he saith, "we always bear
about His dying;" and that this is a clear
demonstration of the Resurrection, for he
says, "that the life also of Jesus may be
manifested in our mortal flesh;" (c. iv.
10.) and of what things he was made
partaker, and with what he had been entrusted,
for "we are ambassadors on behalf of Christ,"
(c. iii. 20.) saith he, "as though God
were entreating by us; "and of what things he
is a minister, namely, "not of the letter,
but of the Spirit; " (c. iii. 6, ) and
that he was entitled to reverence not only on
this account, but also for his trials, for,
"Thanks be to God," saith he, "which
always causeth us to triumph: "he purposeth now
also to rebuke them as not being too well minded
towards himself. But though purposing he does
not immediately come upon this, but having his
discussion of these things. For if even from
his own good deeds he that rebuketh be entitled
to reverence; yet still, when he also
displayeth the love, which he bears towards
those who are censured, he maketh his speech
less offensive. Therefore the Apostle also
having stepped out of the subject of his own
trials and toils and contests, passes on into
speaking of his love, and in this way toucheth
them to the quick. What then are the
indications of his love? "Our month 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. And what marvel that
this was so in the case of the faithful, seeing
that even in that of the unfaithful, the heart
of Paul embraced the whole world? Therefore he
said not' I love you,' but with more
emphasis, "Our mouth is open, our heart is
enlarged," we have you all within it, and not
this merely, but with much largeness of room.
For he that is beloved walketh with great
unrestraint within the heart of him that loveth.
Wherefore he saith, "Ye are not straitened in
us, but ye are straightened in your own
affections." And this reproof, see it
administered with forbearance, as is the wont of
such as love exceed ingly. He did not say,
'ye do not love us,' but, 'not in the same
measure,' for he does not wish to touch them
too sensibly. And indeed every where one may
see how he is inflamed toward the faithful, by
selecting words out of every Epistle. For to
the Romans he saith, "I long to see you;"
and, "oftentimes I purposed to come unto
you;" and, "If by any means now at length I
may be prospered to come unto you." (Rom.
i. 11, 13, 10.) And to the
Galatians, he says, "My little children of
whom I am again in travail." (Gal. iv.
19.) To the Ephesians again, "For this
cause I bow my knees" for you. (Ephes.
iii. 14.) And to the Philippians, "For
what is my hope, or joy, or crown of
rejoicing? are not even ye?" and he said that
he bare them about in his heart, and in his
bonds. (Philipp. i. 7.) And to the
Colossians, "But I would that ye knew
greatly I strive for you, and for as many as
have not seen my face in the flesh; that your
hearts might be comforted." (Coloss. ii.
1. 2.) And to the Thessalonians, "As
when a nurse cherisheth her children, even so
being affectionately desirous of you, we were
well pleased to impart unto you, not the Gospel
only, but also our own souls." (1 Thess.
ii. 7. 8.) And to Timothy,
"Remembering thy tears, that I may be filled
with joy." (2 Tim. i. 4.) And to
Titus, "To my beloved son; (Tit. i.
4.) and to Philemon, in like manner.
(Philem. 1.) And to the Hebrews too, he
writes many other suchlike things, and ceaseth
not to beseech them, and say, "A very little
while, and he that cometh shall come, and shall
not tarry:" (Heb. x. 37.) just like a
mother to her pettish children. And to
themselves he says, "Ye are not straitened in
us." But he does not say only that he loves,
but also that he is beloved by them, in order
that hereby also he may the rather win them.
And indeed testifying to this in them, he
says, Titus came and "told us your longing,
your mourning, your zeal." (2 COR. VII.
7.) And to the Galatians, "If possible,
ye would have plucked out your eyes and given
them to me," (Gal. iv. 15.) And to the
Thessalonians, "What manner of entering in we
had unto you." (1 Thess, i. 9. ) And
to Timothy also, "Remembering thy tears,
that I may be filled with joy." (2 Tim.
i. 4.) And also throughout his Epistles one
may find him bearing this testimony to the
disciples, both that he loved and that he is
loved, not however equally. And here he
saith, "Though the more abundantly I love
you, the less I be loved." (2 COR. XII.
15.) This, however, is near the end; but
at present more vehemently, "Ye are not
straitened in us, but ye are straitened in your
own affections," 'You receive one,' he
says, ' but I a whole city, and so great a
population.' And he said not, ' ye do not
receive us,' but, ' ye are straitened; '
implying indeed the same thing but with
forbearance and without touching them too
deeply.
Ver. 13. "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. Then that he
may not seem to speak these things for his own
sake, he shows that it is for their advantage
even that he invites this love from them. And
therefore he added, Ver. 14: "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. For were he to say indeed, ' Knowest
thou not how much thy father is better than
they?' he will not produce so much effect; but
if, leaving mention of his father, he bring
himself before them, saying, ' Knowest thou
not who thou art and what they are? Dost thou
not bear in mind thine own high birth and gentle
blood, and their infamy? For what communion
hast thou with them, those thieves, those
adulterers, those impostors?' by elevating him
with these praises of himself, he will quickly
prepare him to break off from them. For the
former address indeed, he will not entertain
with overmuch acceptance, because the exalting
of his father is an accusation of himself, when
he is shown to be not only grieving a father,
but such a father; but in this case he will have
no such feeling. For none would choose not to
be praised, and therefore, along with these
praises of him that hears, the rebuke becometh
easy of digestion. For the listener is
softened, and is filled with high thoughts, and
disdains the society of those persons.
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?"
"And what communion hath light with
darkness?" (v. 15, 16,) "And what
concord hath Christ with Beliar? Or what
portion hath a believer with an unbeliever? Or
what agreement hath a temple of God with
idols?"
Seest thou how he uses the bare names, and how
adeqately to his purpose of dissuasion. For he
did not say, ' neglect of righteousness,"
[but] what was stronger [iniquity]; nor did
he say those who are of the light, and those who
are of the darkness; but he uses opposites
themselves which can not admit of their
opposites, 'light and darkness.' Nor said he
those who are of Christ, with those who are of
the devil; but, which was far wider apart,
Christ and Beliar, so calling that apostate
one, in the Hebrew tongue. "Or what portion
hath a believer with an unbeliever?" Here, at
length, that he may not seem simply to be going
through a censure of vice and an encomium of
virtue, he mentions persons also without
particularizing. And he said not,
'communion,' but spoke of the rewards, using
the term "portion. 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.'
Ver. 17. "Wherefore come ye out from among
them, and be ye separate, and touch no unclean
thing; and I will receive you, saith the
Lord.
And He said not, ' Do not unclean things';
but, requiring greater strictness, 'do not
even touch,' saith he, nor go near them.'
But what is filthiness of the flesh?
Adultery, fornication, lasciviousness of every
kind. And what of the soul? Unclean
thoughts, as gazing with unchaste eyes,
malice, deceits, and whatsoever' such things
there be. He wishes then that they should be
clean in both. Seest thou how great the prize?
To be delivered from what is evil, to be made
one with God. Hear also what follows.
Ver. 18. "And I will be to you a
Father, and ye shall be to me sons and
daughters, saith the Lord."
Seest thou how from the beginning the Prophet
fore-announceth our present high birth, the
Regeneration by grace?
Chap. vii. ver. 1. "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 withthe 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. For when
thou dost it not out of mercy, but from parade,
such deed is not only no alms but even an
insult; for thou hast put thy 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 abuseth the person of the harlot, pays her
a price for that abuse; so too dost thou demand
a price of him that receiveth of thee, thine
insult of him and thine investing him as well as
thyself 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 doth 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; thou hinderest
those that wish to give. For when thou paradest
thy giving, thou hast 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 alms-giving then is
this when thou both shamest thyself and him that
receiveth; and also in two ways Him that
enjoined it: both because while having Him for
a spectator of thine alms, thou seekest the eyes
of thy fellow-servants besides Him, and
because thou transgressest 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, to-day 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 leadeth 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 :" (Mat. xix. 24.) but of the
poor the contrary, "If thou wilt be perfect,
sell that thou hast, and give to the poor; and
come, follow Me; and thou shalt have treasure
in heaven." (Mat. xix. 21.) But if ye
will, let us see what is said on either side.
"Narrow and straitened is the way," He
saith, "that leadeth unto life." (Mat.
vii. 14.) Who then treadeth the narrow
way, he that is in luxury, or that is in
poverty; that is independent, or that carrieth
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, saith 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
doth 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 Tim. vi.
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
hath his dwelling. "But," saith one, "thou
mentionest 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: whilst those of riches are riches'
only. ' But what,' saith one, 'when for
want of necessaries the poor man committeth many
horrible things?' But no poor man, no, not
one, committeth 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 doth not so
eagerly desire necessaries as the rich doth
superfluities; nor again has he as much strength
to put wickedness in practice as the other hath
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 trembleth 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 rules 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 learnt 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.
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