[760] This clause, inserted by St. Chrysostom, is not found in the Received text.
[761] eleeinoteron.
[762] plektikoteron.
[763] philotimos.
[764] i.e., the Corinthians.
[765] en R.T. epi St. C. [The former is the true text. C.]
[766] Or his brother.'
[767] oikeioi.
[768] Or natural.'
[769] chalon Field. The mss. have kalon, for which parakalon and kolakeuon have been conjectured. chalao is used elsewhere in the same sense by Chrysostom. See above, Hom. XIII. p. 346. line 29, first column, "softened."
Homily XV.
2 Cor. vii. 8
So that [770] though I made you sorry with my letter, I do not regret it, though I did regret.
He goes on to apologize for his Epistle, when, (the sin having been corrected,) to treat them tenderly [771] 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." (c. ii. 4.) 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 [772] , 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.
Ver. 8, 9. "For I see that that epistle made you sorry, though but for a season. Now I rejoice not that ye were made sorry, but that ye were made sorry unto repentance."
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."
"For ye were made sorry after a godly sort, that ye might suffer loss by us in nothing."
Seest thou wisdom unspeakable? For had we not done this,' he says, we had done you damage.' And he affirms that indeed which was well achieved to be theirs, but the damage his own, if indeed he had been silent. For if they are likely to be corrected by a sharp rebuke, then, if we did not sharply rebuke, we should have done you damage; and the injury would not be with you alone, but also with us. For just as he that gives not to the merchant what is necessary for his voyage, he it is that causeth the damage; so also we, if we did not offer you that occasion [773] of repentance, should have wrought you damage. Seest thou that the not rebuking those that sin is a damage both to the master and to the disciple?
[2.] Ver. 10. "For godly sorrow worketh repentance unto salvation, a repentance which bringeth no regret."
Therefore,' he says, though I did regret before I saw the fruit and the gain, how great they were I do not regret now .' For such a thing is godly sorrow. And then he philosophizeth about it, showing that sorrow is not in all cases a grievous thing, but when it is worldly. And what is worldly? If thou be in sorrow for money, for reputation, for him that is departed, all these are worldly. Wherefore also they work death. For he that is in sorrow for reputation's sake feeleth envy and is driven oftentimes to perish: such sorrow was that which Cain sorrowed, such Esau. By this worldly sorrow then he meaneth that which is to the harm of those that sorrow. For only in respect to sins is sorrow a profitable thing; as is evident in this way. He that sorroweth for loss of wealth repaireth not that damage; he that sorroweth for one deceased raiseth not the dead to life again; he that sorroweth for a sickness, not only is not made well but even aggravates the disease: he that sorroweth for sins, he alone attains some advantage from his sorrow, for he maketh his sins wane and disappear. For since the medicine has been prepared for this thing, in this case only is it potent and displays its profitableness; and in the other cases is even injurious. And yet Cain,' saith one, sorrowed because he was not accepted with God.' It was not for this, but because he saw his brother glorious in honor [774] ; for had he grieved for this, it behoved him to emulate and rejoice with him; but, as it was, grieving, he showed that his was a worldly sorrow. But not so did David, nor Peter, nor any of the righteous. Wherefore they were accepted, when grieving either over their own sins or those of others. And yet what is more oppressive than sorrow? Still when it is after a godly sort, it is better than the joy in the world. For this indeed ends in nothing; but that "worketh repentance unto salvation, a salvation that bringeth no regret." For what is admirable in it is this that one who had thus sorrowed would never repent, whilst this is an especial characteristic of worldly sorrow. For what is more regretted than a true born son? And what is a heavier grief than a death of this sort? But yet those fathers who in the height of their grief endure nobody and who wildly beat themselves, after a time repent because they have grieved immoderately; as having thereby nothing benefitted themselves, but even added to their affliction. But not such as this is godly sorrow; but it possesseth two advantages, that of not being condemned in that a man grieves for, and that this sorrow endeth in salvation; of both which that is deprived. For they both sorrow unto harm and after they have sorrowed vehemently condemn themselves, bringing forth this greatest token of having done it unto harm. But godly sorrow is the reverse [of this]: wherefore also he said, "worketh repentance unto salvation, a repentance that bringeth no regret." For no one will condemn himself if he have sorrowed for sin, if he have mourned and afflicted himself. Which also when the blessed Paul hath said he needeth not to adduce from other sources the proof of what he said, nor to bring forward those in the old histories who sorrowed, but he adduceth the Corinthians themselves; and furnishes his proof from what they had done; that along with praises he might both instruct them and the rather win them to himself.
Ver. 11. "For behold," he saith, "this self-same thing, that ye were made sorry after a godly sort, what earnest care it wrought in you." For not only,' he saith, did your sorrow not cast you into that condemning of yourselves, as having acted idly in so doing; but it made you even more careful.' Then he speaks of the certain tokens of that carefulness;
"Yea," what "clearing of yourselves," towards me. "Yea, what indignation" against him that had sinned. "Yea, what fear." (ver. 11.) For so great carefulness and very speedy reformation was the part of men who feared exceedingly. And that he might not seem to be exalting himself, see how quickly he softened it by saying,
"Yea, what longing," that towards me. "Yea, what zeal," that on God's behalf. "Yea, what avenging:" for ye also avenged the laws of God that had been outraged.
"In every thing ye approved yourselves to be pure in the matter." Not only by not having perpetrated, for this was evident before, but also by not consenting [775] unto it. For since he said in the former Epistle, "and ye are puffed up;" (1 Cor. v. 2.) he also says here, ye have cleared yourselves of this suspicion also; not only by not praising, but also by rebuking and being indignant.'
[3.] Ver. 12. "So although I wrote unto you," I wrote "not for his cause that did the wrong, nor for his cause that suffered the wrong." For that they might not say, Why then dost thou rebuke us if we were "clear in the matter?" setting himself to meet this even further above, and disposing of it beforehand [776] , he said what he said, namely, "I do not regret, though I did regret." For so far,' says he, am I from repenting now of what I wrote then, that I repented then more than I do now when ye have approved [777] yourselves.' Seest thou again his vehemence and earnest contention, how he has turned around what was said unto the very opposite. For what they thought would have made him recant [778] in confusion as having rebuked them hastily, by reason of their amendment; that he uses as a proof that it was right in him to speak freely. For neither does he refuse afterwards to humor them fearlessly, when he finds he can do this. For he that said farther above such things as these, "He that is joined to an harlot is one body," (1 Cor. vi. 16.) and, "Deliver such an one to Satan for the destruction of the flesh," (1 Cor. v. 5.) and, "Every sin that a man doeth is without the body," (1 Cor. vi. 18.) and such like things; how saith he here, "Not for his cause that did the wrong, nor for his cause that suffered the wrong?" Not contradicting, but being even exceedingly consistent with himself. How consistent with himself? Because it was a very great point with him to show the affection he bore towards them. He does not therefore discard concern for him [779] , but shows at the same time, as I said, the love he had for them, and that a greater fear agitated him, [namely] for the whole Church. For he had feared lest the evil should eat further, and advancing on its way should seize upon the whole Church. Wherefore also he said, "A little leaven leaveneth the whole lump." (1 Cor. v. 6.) This however he said at the time; but now that they had well done, he no longer puts it so but differently: and implies indeed the same thing, but manages his expressions more agreeably, saying,
"That our care for you might appear unto you. [780] "
That is, that ye might know how I love you.' Now this is the same thing as the former, but being differently expressed seemed to convey another meaning. For [to convince thyself] that it is the same, unfold his conception and thou wilt perceive the difference to be nothing. For because I love you exceedingly,' saith he, I was afraid lest ye should suffer any injury from that quarter, and yourselves succeed to that sorrow.' As therefore when he says, "Doth God take care for oxen?" (1 Cor. ix. 9.) he doth not mean that He careth not, (for it is not possible for any existing thing to consist if deserted by the Providence of God:) but that He did not legislate primarily for oxen, so also here he means to say, I wrote first indeed on your account, but secondly on his also. And I had indeed that love in myself,' he says, even independently of mine Epistle: but I was desirous of showing it both to you, and in a word to all, by that writing.'