CONVERSATION 15

"If I have grieved you with an epistle, I do not regret it, although I was sorry" (2 Corinthians 7:8).

1. Since (the Corinthians) had atoned for their sin, and therefore it was possible to speak more kindly to them without fear, (the apostle) apologizes to them for his former epistle and shows its benefit. He did the same above, saying: "Out of great sorrow and distress of heart I have written to you with many tears, not to grieve you, but that you might know the love which I have in abundance for you" (2 Corinthians 2:4). He does the same here, but only expresses it more extensively. And he did not say: "I used to repent, but now I do not repent"; But how? "I do not regret now, although I regretted it" (I will not repent, even if I repented). "Though what I wrote was such that it exceeded the measure of (proper) reproof, and caused me to repent, yet the great benefit that came from it does not allow me to repent. He said this not because he really rebuked them beyond measure, but in order to increase their praise. You," he says, "have shown such a correction that if I were to punish you too severely, so that I should blame myself for it, yet, in spite of the consequences, I would now begin to praise myself." Just as we fearlessly caress children after some difficult method of treatment has already been applied to them, such as incision or cauterization, or bitter drink, so does Paul. "I see that this epistle has saddened you, however, for a while. Now I rejoice, not because you are grieved, but because you are grieved unto repentance" (vv. 8, 9). Having said, "I do not repent," he also gives the reason for this, showing the benefit of the epistle, prudently justifying himself, and saying: "However, for a time" (even for the hour), because the sorrow was brief, and the benefit was long-lasting. It should have been said, "If I have offended you for a time, I have thereby given you joy and benefit for ever." However, he does not say this; but before speaking about the benefit, he begins to praise them again and show his concern for them, saying: "Now I rejoice not because you are sorrowful (now I rejoice, not because you were in sorrow), but what is the use of your sorrow to me? – but that you were grieved to repentance (but as if you were offended to repentance), that is, that your sorrow bore fruit." In the same way, just as a father, when he sees that his son is being cut, rejoices not that his son is in pain, but that he is healed, so he also rejoices. And note how he attributes all the success of the work to them: he attributes sorrow to the epistle, when he says: "That epistle grieved you, however for a time" (if it offends you at the hour), and the benefit of it is credited to them. He did not say, "Because the epistle has corrected you," although this was the case, but, "You are sorrowful unto repentance; for they were grieved for God's sake, so that they did not suffer any harm from us" (for you have been offended in repentance, for you have offended according to God, that you may not be separated from us in anything). Do you notice his ineffable prudence? "If we had not done this," he says, "we would have done you harm," he ascribes correction to them, and to himself the harm that would have resulted from his silence. "If we had not rebuked you, when it was possible to correct you by reproof, then we would have done you harm, and the damage would have been not only for you, but also for us. Just as he who does not give a merchant the means of sailing harms him, so we would do you harm if we did not give you cause for repentance." Do you see that not to rebuke sinners is harmful to both the teacher and the disciple? "For Godly sorrow worketh unfailing repentance unto salvation" (v. 10). "Wherefore," he says, "though I repented before I saw all the fruit and benefit of the message, yet now I do not repent." Such (fruit) was sorrow for God. Speaking now about sorrow, he shows that it is not always bitter, but only when it becomes sorrow for the world. And what does "sorrow for the world" mean? When you grieve for possessions, for glory, for the dead, all this is sorrow for the world. That is why it causes death. Whoever grieves for glory envies, and of necessity often comes to destruction. With such sorrow Cain and Esau grieved. Thus, by sorrow for the world he means that which harms the mourners themselves. Only sorrow for sins is useful; and this is clearly seen from the following. He who grieves over the loss of wealth does not compensate for the loss; he who mourns for the dead does not raise him up; The grieving person because of the illness not only does not get rid of the disease, but even intensifies it. Only he who grieves for sins gains benefit from sorrow, because he exhausts and destroys sins. Sorrow is a medicine prepared for this one case; therefore, here it only has power and is beneficial, but in other cases it harms.

2. "But Cain also," it will be said, "grieved because God was not pleased with him." No, not for this reason, but because he saw his brother shining (with virtues). Otherwise, if he had lamented for that reason, he should have competed and rejoiced with his brother; but he, on the contrary, in his sorrow revealed sorrow for the world. David, Peter, and each of the righteous did not grieve in the same way, which is why they pleased God, grieving for the sins of either their own or others. True, what is heavier than sadness? But when it is sorrow for God, it is much better than worldly joy: the latter turns into nothing, and the latter "produces unfailing repentance unto salvation." It is even surprising that none of those who mourn her ever repented, while repentance is most characteristic of worldly sorrow. In fact, what is more desirable than one's own son? And what is more sorrowful than his death? However, the fathers, who in times of great sorrow did not accept any consolation and tormented themselves, afterwards repent that they grieved beyond measure, since they realize that not only did they not receive any benefit from this, but they upset themselves even more. Not such is the sorrow for God! On the contrary, it has a twofold advantage: first, that it does not make you regret what you are grieving about, and, secondly, that sorrow itself is turned to salvation. Worldly sorrow is deprived of both of these advantages. In it they grieve for harm, and after great sorrow they condemn themselves, and this is the strongest proof that those who mourn it only harm themselves. Quite opposite (the effects of sorrow) according to God; and therefore he said (the Apostle) that it "produces unfailing repentance unto salvation." No one will condemn himself for grieving, weeping, and grieving over sin. That is why Blessed Paul, speaking of this, did not need to cite extraneous examples in confirmation of what was said, and to present those who mourned from the Old Testament history, but points to the Corinthians themselves and from what they did, borrows proof, in order to give them instruction along with praise, as well as to attract them to himself. "For the very thing," he says, "that you were grieved for God's sake, see what diligence has produced in you?" (Behold, this very thing, if according to God I have offended you, how much diligence has done in you?) (v. 11). "Your sorrow," he says, "not only did not bring you to repentance, as you did in vain, but, on the contrary, made you even more solicitous for yourselves." Then he shows signs of diligence: "But the answer (apology) is before me; but indignation at the sinner; but fear" – such zeal and very quick correction showed that they were very afraid. And lest it be thought that he is praising himself, see how he immediately softened his speech, saying, "What desire" (but lust), that is, for me; – but zeal, – i.e. for God; – what a punishment (but vengeance), since you have punished those who have violated the law of God." "In all things you have shown yourselves to be pure in this work" (In all things imagine to be pure in things), that is, not only by the fact that you yourself did not dare (to commit the same crime) – of which there was no doubt – but also by the fact that you did not indulge the one who did it. Since in the first epistle he said: "And you became proud" (1 Cor. 5:2), here he says: "You cleansed yourselves also from this suspicion, when not only did you not praise the sinner, but also expressed to him your reproach and indignation." "If I have written to you, it is not for the sake of the offender, nor for the sake of the offended" (v. 12). Lest it be said: "Why then dost thou rebuke us, when we are pure in this matter?" – (the Apostle), having in mind such an objection and warning it, and used the quoted words: "I do not regret, although I regretted it." "I," he said, "am very far from repenting now of what was written to you then; on the contrary, I was more repentant then than now, when you have shown yourself to be in good order." Do you see again his ability to compete and force consent? Do you see how he gave his speech a contrary turn? By which they thought to shame him, namely, as if by vain reproaches, in view of (their success), he thereby proves that he had the right to deal with them so freely. He does not refuse to boldly say pleasant things to them when it has become possible. Earlier he said that "he who copulates with a harlot becomes one body [with her]" (1 Cor. 6:16); and: "Deliver such a one over to Satan for the destruction of the flesh" (1 Cor. 5:5); also: "every sin that a man commits is outside the body" (every sin that a man commits besides the body) (1 Corinthians 6:18), and so on. How then does he say here: "Not for the sake of the offender, and not for the sake of the offended" (not for the sake of the offended, lower for the sake of the offended)? And here he does not contradict himself, but, on the contrary, is in great agreement with himself. How do you agree? He was very eager to show his love for them. He does not deny that he cared for the fornicator; but at the same time, as I have noticed, he also shows the love he had for them, as well as the fact that he feared even more for the whole Church, since he feared that evil would spread and, going further, would embrace the whole Church. That is why he said: "For a little leaven leavens the whole dough" (1 Cor. 5: 6). But this (said) then; but now, when they have been reformed, they express the same thing not in this way, but in a different way; And although he expresses the same thought, he expresses it with greater pleasure, saying: "That our care for you may be revealed to you" (because of our diligence for you), "To you," that is, "that you may see how I love you." This is one and the same thing with the former, but, being expressed differently, seems to have a different meaning. And in order to see that they are one and the same, examine his thought, and you will not find any difference. "Since I love you very much," he says, "I was afraid that you would suffer trouble from this (seductive example), and that you would not be forced to grieve for yourselves." In like manner, when He said, "Does God care for oxen?" (God cares about the wills) (1 Corinthians 9:9), did not understand that God does not care for oxen, because not a single thing can exist without God's providence; but that He did not give the commandment primarily for the sake of the oxen. So it is here: "I wrote, first, for you, and then for him. I loved you inwardly even before my message; but through this epistle I wanted to show my love to you, and to everyone in general." "Therefore we were comforted" (v. 13), that is, because "we also showed our care for you, and all things were fulfilled according to our desire." Likewise, in another place He says: "For now we are alive, while you stand in the Lord" (1 Thessalonians 3:8); and again: "For who is our hope, or joy, or crown of praise? Aren't you too?" (Who is our hope, or joy, or crown of praise? (1 Thessalonians 2:19). The success of the disciples for the prudent teacher is life, and consolation, and joy.

3. Indeed, nothing shows so much on the good side of the boss as love for subordinates. In the same way, in order to be a father, it is not enough only to give birth, but having given birth, it is necessary to love. And if love is needed where nature (acts), then how much more is it needed where grace (acts). Thus all the ancients shone forth, so did all those glorified among the Jews attain glory. Thus Samuel showed himself great when he said: "Neither will I allow myself to sin before the Lord, that I may cease to pray for you" (but let me not sin against God, if I cease to pray for you) (1 Samuel 12:23). So are David, Abraham, Elijah, and each of the righteous in both the Old and New Testaments. Thus Moses, out of love for his subjects, left great riches and innumerable treasures, preferring to suffer together with the people of God, and even before his election showed himself to be the ruler of the people in his deeds. Wherefore the Jew said to him very foolishly, "Who hath made thee ruler and judge over us?" (Who has appointed you as a prince and judge over us?) (Exodus 2:14). What do you say? Do you see the deeds, but you doubt the name? It is as if someone, seeing a skilful physician making an incision and helping a sick member of the body, said: "Who made you a physician and ordered you to be cut?" – "Art, most dear, and your sickness." In the same way, Moses was made so by his knowledge. After all, leadership is an art, and not only a virtue, and moreover, an art higher than all arts. But if external (civil) leadership is the best art and knowledge (of arts and knowledge), then how much more is it (spiritual). This leadership is as much more excellent than the external as the latter is superior to the other arts, or even much more. If you like, let's explore this in more detail. There is the art of agriculture, weaving, building; and all of them are very necessary and most of all support our life. Others (arts): blacksmithing, carpentry, cattle breeding only serve to help them. But of these arts the art of agriculture is the most necessary, which therefore God introduced first after the creation of man. In fact, it is possible to live without shoes and without clothes, but without agriculture it is unthinkable.

Such, they say, are the Amaxovians (living in wagons), the nomads of the Scythians, the gymnosophists of the Indians. They have abandoned the arts of building, weaving, sewing shoes, and are engaged only in agriculture. Be ashamed, then, you who use superfluous craftsmen for your life – cooks, bread makers, goldsmiths and thousands of others. Be ashamed, you who have introduced vain arts into human life. Be ashamed, faithful, of these barbarians who have no need of arts. God has arranged it so that our nature may well be satisfied with little. However, I do not compel or legitimize to live in this way, but (at least live in this way) as Jacob asked. What did he ask for? "if God ... He will give me bread to eat, and clothes to clothe me" (Gen. 28:20). Thus Paul commanded: "Having food and clothing, we shall be content with them" (1 Tim. 6:8). Agriculture, then, is the first art, weaving is the second, building houses is the third, and making shoes is the last of all; And we have many servants and farmers who live without shoes. So, here are the arts that are useful and necessary! Now let us compare them with the art of leadership. For this is why I have brought the most important of all the arts, so that when the art of leadership turns out to be the best of them, it will have an indisputable victory over the rest. But how can we prove that it (the art of leadership) is more necessary than all the arts? By the fact that without it and from others there is no benefit. If you like, then, leaving the others, let us take as an example one agriculture, which is the highest and most necessary of all. And so, what will be the use of a multitude of agricultural hands, when people begin to fight among themselves and rob each other? Now the fear of the ruler restrains them, and guards what they obtain. And if you take away the leadership, the work will be in vain. But whoever delves deeper into it will find another ruler, which is the mother and union of the external rulership. What kind of bosses are they? That according to which each one must control himself and rule over himself, taming in himself the base passions, and nourishing and cultivating in himself with all possible diligence all the branches of virtue. The authorities are of various kinds: one is the one by which people rule over nations and cities, arranging civil life; Paul pointed to it, saying: "Let every soul be subject to the superior authorities, for there is no authority except from God" (Romans 13:1), and, showing the benefit of this authority, he added that "the ruler of God is a servant for good," and further: "God's servant is an avenger for the punishment of him who does evil" (Romans 13: 4). The other rule is that by which every rational (man) rules over himself; and to this latter (Paul) he pointed out in the words: "Wilt thou not fear power? Do good" (If thou wilt not fear authority, do good) (Romans 13:3), speaking of a man who rules over himself.

4. But we also have another authority, much higher than the civil authority. What is it? The rulers of the church, which Paul also mentioned, when he said: "Obey your leaders, and be obedient, for they are vigilant over your souls, as those who ought to give an account" (Hebrews 13:17). This leadership is as excellent as the civil as the heavens are higher than the earth, and even much more. And, in the first place, it does not primarily mean how to punish for sins committed, but how to prevent sins. Then, if they have already been committed, he does not try to excommunicate the sufferer, but to destroy (the sins). It occupies itself with worldly things very little, on the contrary, all its concern is for heavenly things. "But our dwelling is in heaven" (Phil. 3:20), and our life is there, "because," he says, "it is hidden with Christ in God" (Col. 3: 3). And our rewards are there, and our feats are because of the crowns there, because this life of ours does not cease with death, but then (after death) shines even more brightly. That is why those who have this authority are invested with greater honor not only in comparison with the highest leaders, but also with those who are dressed in diadems, since they form people in the highest and for the highest. But neither he who strives for civil rule, nor seeks spiritual rulership, will be able to rule well, unless they first learn to rule over themselves as they should, and do not fulfill the civil and spiritual laws in all exactness. As the rule over many is twofold, so the rule of each over himself is also twofold. Again, as shown above, here too the spiritual authorities are higher than the civil ones. But it can be seen that some arts also have the appearance of leadership, especially agriculture. The farmer is like a ruler over plants: he prunes some and hinders (their growth), others he cares for and helps (their growth), just as skilful rulers punish and cut off people who are evil and harm others, and they exalt the good and meek. That is why the Scriptures liken rulers to husbandmen. What, indeed, if plants do not make a sound, like those who are offended in cities? By their very appearance, they testify to resentment when they wither, being constrained by harmful herbs. And just as among men vice is punished by laws, so here, with the help of agricultural art, both the bad quality of the land and the coarseness and savagery of the plant are corrected. And everything that is in human morals, you will find here too – coarseness, tenderness, timidity, impudence, inconstancy; Some of the plants grow luxuriantly before their time and to the detriment of their neighbors, others suffer lack and injury, when, for example, either a fence grows to the detriment of the plants nearest to it, or when other barren and wild trees, stretching out in height, hinder the growth of those under them. And just as rulers and kings have opponents of their power and enemies, so the farmer suffers from the raids of beasts, from unfavorable changes in the air, from hail, dew, rainstorms, droughts, and the like. All this happens so that you always put your hope in God. Other arts owe their success to the diligence of people; but agriculture has the greater part (of success) from the will of God, and depends on it almost entirely. It needs rains from above, and the proper proportion of the seasons, and, above all, the providence (of God), because "both he who plants and he who waters is nothing, but God who grows [all]" (1 Corinthians 3:7). Like people, there are death, life, and diseases during childbirth, and birth. Plants are cut, bear fruit, die, and the dead begin to live again, whereby the earth reminds us of the resurrection in many ways and clearly. For when the root bears fruit or the seed sprouts, is this not resurrection? And if anyone examines all this in detail, he will see the great providence and wisdom of God watching over this rulership. But I wanted to tell you that this rule extends to the earth and plants, and ours has in mind the healing of souls. And as great is the difference between the soul and the plant, so much is the rule over the soul more excellent than the rule over plants. Again, the rulers over earthly life are so much lower than the rulers over the spiritual life, as much as it is better to rule over the free than over the involuntary. Such authority is also more in accordance with (human) nature. In fact, everything is done there out of fear and necessity; but here by free will and reasoning. And not only is the spiritual authority higher than the civil one, but also by the fact that it is not just a superiority, but also a paternal, so to speak, authority, because it has paternal meekness, and acts more by conviction. The civil commander says: "If you fall into adultery, you will be punished with death"; but the spiritual threatens with the greatest punishments even if you look with shameless eyes. Therefore this judgment seat is worthy of all respect; it corrects not only the body, but also the soul.

5. Thus, as much as the soul differs from the body, so the spiritual authority is separated from the civil. The latter judges only obvious crimes, or rather, not all of them, but only those that have been convicted, and often covers up the latter as well; on the contrary, the spiritual judgment seat teaches those who enter it that He who judges us will uncover everything, will declare it before the face of the whole universe, and it is impossible to hide from Him. Thus, Christianity keeps our life in order much better than external laws. For if the fear of concealed sins makes a man more cautious than the fear of open sins only, and the demand for an account of even minor transgressions is more inciting to virtue than punishment for important faults, it is evident that a superiority of this kind affirms our life more than any other. But if you wish, let us also consider how both leaders are appointed. And here you will see a great difference. In fact, it is not the one who has given the money who can receive spiritual leadership, but the one who has shown an exemplary way of life. He who is ordained is brought into this leadership not for the glory of man, not for his own tranquility, but for labor and sweat, and for the benefit of many. That is why he receives great help from above from the Spirit. There, the authorities confine themselves only to ordering what should be done; but here it itself cooperates with prayers and grace. Moreover, there is not a word about wisdom there; there is no one who would teach what the soul is, what the world is, what will happen to us after the present life, where we will move from here, and how to attain virtue; there is only talk of treaties, of alliances, of money, and of these things there is no concern at all; Meanwhile, in the Church, they are always talked about. That is why it would be very fair to call the church a judgment seat, and a hospital, and a school of wisdom, and an educator of the soul, and a school where it learns by experience to flow to heaven. And that the spiritual authorities are at the same time the most meek, in spite of their greater exactingness, is evident from the following. A civil commander, if he catches an adulterer, immediately punishes him. Meanwhile, what is the use of this? This does not mean to destroy vice, but to reject the wounded soul. The spiritual leader, having found the culprit, hastens not to punish him, but to expel passion from him. You do the same as if, when you have a pain in your head, you do not begin to calm the disease, but cut off your head. I do not act in this way, but cut off the disease itself. I remove such a person from the Mysteries and the sacred fence, and when he arises, is cleansed of sin and is corrected through repentance, I receive him again. "But how is it possible," you will say, "to cast out the sin of adultery?" The Church, in truth, is a spiritual bath, washing away not the impurity of the body, but the filth of the soul by various methods of repentance. If you let go unpunished, you make him worse, and if you punish him, you leave him unhealed, but I do not leave him unpunished, nor do I punish him as you do, but at the same time I inflict such punishment as befits me, and I correct what he has done. Do you want to know still more how you, and by drawing your sword over criminals, and pointing them to the flames, do a little healing in them, while I bring them to perfect health even without this? I do not need arguments and words here; I present as a witness the sea and the earth, and human nature itself. Examine what human works were before this judgment seat existed; then they did not even know by name those virtues that are performed today. Who dared to die? Who has despised wealth? Who despised glory? Who, having fled from worldly troubles, loved the mountains and the wilderness, the mother of wisdom? Where was the name of virginity then? All this and many other things of great importance were the consequence of this judgment seat, the work of this authorities. Therefore, seeing all this and knowing that from this comes all that is beneficial for the life and correction of the whole world, come more often to these gatherings to hear the word of God and to pray. And if you arrange yourselves in this way, then, having manifested a life worthy of heaven, you will be able to receive the promised blessings through grace and love for mankind (our Lord Jesus Christ, to whom be glory with the Father and the Holy Spirit, now and ever, and unto the ages of ages.

CONVERSATION 16

"Therefore we are comforted by your comfort; and we rejoice still more with the joy of Titus, that you have all calmed his spirit" (2 Cor. 7:13).

1. See how (the apostle) again praises (the Corinthians), and expresses his love for them. Having said above of his joy that his first epistle was so successful and so beneficial, "I rejoice," he says, "not because you are grieved, but because you are grieved unto repentance," and having expressed his love for them, "If I have written to you," he says, "it is not for the sake of the offender, nor for the sake of the offended, but that our care for you may be made known to you," now he presents another trait of benevolence, which also brings them great praise and shows the sincerity of their love. "We have been comforted," he says, "by your consolation; and we rejoice still more with the joy of Titus." Apparently, this does not show his strong love (for the Corinthians), because he rejoices more in Titus than in them. "No," he said, "I rejoiced not so much for Titus as for you." Wherefore he further indicates the reason, saying, "That ye have all given rest to his spirit" (for his womb resteth from all of you). He did not say, "They gave him rest," but "his spirit," that is, "his love for you." How did they "calm down"? "From all," because this is the greatest praise. "If he boasted of anything about you before him" (if he boasted about you) (v. 14). Great is the praise when the teacher boasts: "I have not remained in shame (I have not been ashamed)," he says. "That is why I rejoiced that you showed yourself to be the best, and in fact justified my words. Thus I have a double ornament: you have shown yourselves to be more perfect, and I have not been a liar against the truth." "But as we have spoken all the truth unto you, so also before Titus our praise was found to be true" (But as all things have truly spoken unto you, so also our praise to Titus has been true). Here he also means something else, namely: "As among you I spoke one truth, and probably he praised Titus with it a great deal, so also what I said about you to Titus turned out to be true." "And his heart is well disposed towards you" (v. 15). This already applies to the praise (of Titus), that he is strongly disposed and attached to them. And he did not say, "His love," but, "His heart." Then he gives, as he does everywhere, the reason for this disposition, so as not to appear to be a flatterer, and on the one hand, as I have said, to avoid the suspicion of flattery, and on the other hand, to stir them up to virtue, attributing all praise to themselves, and showing that they themselves gave (Titus) the occasion and reason for such love. Having said, "His heart is very well disposed towards you," he adds, "In remembrance of the obedience of all of you," v. 15.

By this (the Apostle) also expresses gratitude to the benefactors of Titus, who parted from them, having impressed everyone in his soul, and always remembers them, constantly has them on his lips and in his heart, and at the same time praises the Corinthians even more, for having dismissed (Titus), having given him such a zealous reception. Further, he also mentions their obedience, thereby arousing their jealousy, which is why he adds: "As ye received him with fear and trembling" (for with fear and trembling receive him), that is, not only with love, but also with great honor. Do you see how he testifies to their double virtue – that is, that they both loved (Titus) as a father and feared as a ruler – that neither fear darkened love in them, nor love weakened fear? He expressed the same above: "The very fact that you were grieved for God's sake, see what zeal has produced in you, what fear, what desire!" (if according to God I have offended you, since I have done in you diligence, but fear, but lust) (v. 11). "I rejoice, therefore, that I am able to trust in you in all things" (v. 16). Do you see that the Apostle rejoices more over them? He says, "You have not disgraced your teacher in any way, nor have you been unworthy of my testimony." Consequently, he rejoiced not so much for Titus that he had received such honor, as for them, that they had shown such nobility of spirit. But lest he be considered any longer rejoicing for Titus, see how here also he presents the cause of joy; As he said above, "I was not ashamed if I boasted of anything about you before him," so here he says, "I rejoice that I can rely on you in all things." "Whether it is necessary to reproach you, I am not afraid that you should be postponed for this, whether it is necessary to boast of you, I am not afraid to be convicted of vain praise: I can rely on you, whether I praise you as submissive, or as loving, or as zealous. I said, "Cut it off," and you cut it off; He said, "Receive," and you received; told Titus that you are great, worthy of wonder, and know how to honor teachers, and you have proved it in fact; And he learned this not so much from me as from you. Wherefore he returned to me, filled with great love for you, for you have shown in deed more than I told him." "We inform you, brethren, of the grace of God given to the churches of Macedonia" (8:1).

2. Having encouraged (the Corinthians) with praise, (the apostle) again proceeds to exhortation. By these praises he dissolves his rebuke, so that, passing directly from rebuke to exhortation, he does not make his instructions unacceptable to them. On the contrary, softening their ears with praise, he paves the way for exhortation. He wants to talk about almsgiving; In view of this, he said beforehand: "I rejoice that I can rely on you in everything," thus arousing their former virtues, which they have already shown, their zeal for almsgiving. However, he did not suddenly say: "Therefore, give alms," but note with what prudence the word leads from afar and from on high. "We inform you, brethren," he says, "of the grace of God given to the churches of Macedonia." He calls works of mercy grace, so that they do not become proud; and, reporting on the deeds of the Macedonians, by praising them, he arouses jealousy in the Corinthians. And he ascribes twofold, or better threefold, praise to the Macedonians – both for the fact that they patiently endure temptation, and for the fact that they know how to give alms, and for the fact that they have shown generosity in almsgiving, being poor themselves. Indeed, their possessions were plundered, as Paul himself pointed out when he wrote in his epistle to them: "You, brethren, have become imitators of the churches of God in Christ Jesus which are in Judea, because you also have suffered the same things from your fellow countrymen, as they also have suffered from the Jews" (you are like the churches of God that are in Judea: and you also will suffer from your fellow countrymen, as they are from the Jews) (1 Thessalonians 2:14). Listen to what he wrote later in the Epistle to the Hebrews: "And the plundering of your goods they received" (Hebrews 10:34). He calls alms grace not only in order to keep them in humility, but also in order to call them to alms, and to make their word not hateful. For this reason he also called them brethren, in order to stop all envy, because he wants to praise (the Macedonians) exceedingly. Listen to praise. Having written: "We inform you of the grace of God," he does not say, "given in this or that city," but praises the whole people, saying: "in the churches of Macedonia." Then he describes grace itself: "For in the midst of the great trial of afflictions they abound in joy" (v. 2). Do you see his prudence? At first, he says not what he wants, but something else, so that they do not think that he deliberately began to talk about it, but so that, starting with another, he naturally comes to the desired object. "In the midst of the great trial of tribulations." He said the same thing in the Epistle to the Macedonians: "You have become imitators of us and of the Lord, having received the word in many tribulations with the joy of the Holy Spirit; and further: so that you have become an example for all believers in Macedonia and Achaia. For the word of the Lord has gone forth from you, not only in Macedonia and Achaia, but also in every place [the glory] of your faith in God" (you have become like the Lord, having received the word in tribulation with many things with the joy of the Holy Spirit, the word of the Lord has rushed from you, not only in Macedonia and Achaia, but also in every place of your faith in God, (1 Thessalonians 1:6, 8). What is the meaning of the words: "In the midst of the great trial of sorrows they abound in joy" (in the many temptations of sorrow there is an abundance of their joy)? The fact that they had both in abundance is both sorrow and joy. And what is very strange, such abundant pleasure arose for them from such sorrow. Sorrow – and a most grievous sorrow at that – not only did not give rise to sorrow in them, but was also a cause of joy for them. By saying this, (the Apostle) meant to teach (the Corinthians) to be courageous and steadfast in tribulations, because the Macedonians also not only grieved, but in tribulation they also became more skilful through patience; however, he does not say through patience, but joy is far above patience; and not just joy, but an abundance of joy, because indeed their joy was great and ineffable. "Their deep poverty abounds in the riches of their hospitality" (And in the depths of their poverty is abundant in the riches of their simplicity). Again, both are in abundance. As great sorrow produced great joy and an abundance of joy, so great poverty gave birth to great wealth of almsgiving. This is what (the Apostle) expressed when he said: "Their cordiality abounds in riches," since generosity is valued not according to the measure of almsgiving, but according to the disposition of the givers. That is why he nowhere says: the riches of what is given, but "the riches of their hospitality." The meaning of his words is this: poverty not only did not prevent them from being generous, but also served as a cause of abundance, just as sorrow is the cause of joy. The poorer they were, the more generously they became, and the more zealously they gave. That is why he is very surprised at them, that in such poverty they showed such generosity. "Their deep poverty," i.e., great and unspeakable, showed their simplicity. However, he did not say "showed," but "abounds," nor did he say "simplicity," but "riches of simplicity," i.e., simplicity equal to their misery; or, better said, they showed an even greater preponderance of generosity. Further, he expresses the same thing more plainly, saying, "I am a witness" (a reliable witness), "and more than power," i.e., "abounding in the riches of their hospitality" (abundant in the riches of their simplicity) (v. 5). And not only with these words, but also with all the following words, he explains the same thing, namely, "they are willing" (v. 4). Here is another superiority. "With much supplication" – this is the third and fourth. "Imploring us" – this is also the fifth. "And being yourselves in tribulation and poverty" – this is the sixth. And the seventh is "they gave it in abundance."

3. Further, since his main aim was to bring the Corinthians to give alms out of their own free will, he dwells on this in particular, saying: "They asked us very earnestly" (with much supplication) to us. We did not ask them, but they asked us. What did they "ask us for"? –"to receive the gift and participation [of theirs] in the service of the saints" (The Grace and Fellowship of Service, To the Saints). Do you see how he again exalts almsgiving, calling it by sacred names? Since (the Corinthians) were zealous for spiritual matters, he calls alms "grace," that they may have recourse to it, and "fellowship," that they may know that they not only give, but also receive. "They," he says, "asked us to accept such a ministry." "And not only that which we have hoped" (v. 5). He says this both in relation to the quality (of almsgiving) and to sorrows. "We did not hope," he says, "that those who are in such sorrows and in such poverty would persuade us and ask so much." And in other matters (the Apostle) showed their thoroughness, saying: "But they gave themselves, first to the Lord, [then] to us according to the will of God" (but they gave themselves first to the Lord, and to us by the will of God). "In all things they were more obedient than we had hoped, and in helping the poor they did not neglect other virtues, but they gave themselves, first, to the Lord." What does it mean, "they gave themselves to the Lord"? They devoted themselves to Him, showed themselves to be skilled in the faith, showed great courage, decency, meekness, love, readiness and zeal for all other virtues in temptations. What does it mean, "and to us"? – "They were obedient to us, loved us and submitted to us, both fulfilling God's laws and uniting with us in love." See, then, how here the words "gave themselves to the Lord" show their extraordinary zeal (for God). They did not submit partly to God and partly to the world, but all of them completely surrendered themselves to God. Helping the poor, they did not exalt themselves, on the contrary, they gave alms with great humility, with great obedience, with great piety, with great wisdom. What does it mean: "according to the will of God"? For he said: "They gave ... themselves," then (and indicates) that they did this not according to human calculations, but according to the will of God. "Wherefore we besought Titus, that he might both begin and finish this good work with you" (v. 6). What is the connection with the previous one? Very large and cramped. "Inasmuch as we have learned," he says, "the firmness and zeal (of the Macedonians) in all things, in their temptations, in their almsgiving, in their love for us, in the irreproachable purity of their whole life, we have sent Titus to you, that you also may be compared with them." Although (the apostle) did not say so, he expressed the following thought. And notice the abundance of his love. "When," he says, "they asked and persuaded us, we took care of you, that you might not lag behind them. Wherefore we sent Titus, that you, excited and stirred up by this, might compete with the Macedonians," for Titus was there when this epistle was written. At the same time, he shows that (Titus) had begun this work even before Paul's admonition, as is evident from the words: "that he should begin as he began." For this reason he expresses great praise to Titus, just as at the beginning of the epistle he says: "I had no rest in my spirit, because I did not find my brother Titus" (2:13), so here, in addition to all the above, he adds these last words. For it is no small praise that he had begun first, which was a sign of a fervent and zealous soul. For this reason he sent Titus, so that his very presence would serve (for the Corinthians) as an incentive to give alms. He praises him in order to win the Corinthians more strongly towards him, since even this has great persuasive power, if those who are persuaded are disposed to the persuader. Mentioning alms for the first, second and third time, he beautifully calls it grace: "We inform you, brethren, of the grace of God given to the churches of Macedonia"; And again: "Willingly... very earnestly asked us to accept the gift and participation [of their] service to the saints"; And again: "That he, as he began, so he finished this good deed with you."