Therefore we were comforted in your comfort: yea, and exceedingly the more we rejoiced at the joy of Titus, because his spirit was refreshed by you all.
All Commentaries on 2 Corinthians 7:13 Go To 2 Corinthians 7
John Chrysostom
AD 407
Therefore we have been comforted.
Since we both showed our care for you and have been wholly successful. As he said also in another place, Now we live, if you stand fast in the Lord; 1 Thessalonians 3:8 and again, For what is our hope, or joy, or crown of rejoicing? Are not even ye? 1 Thessalonians 2:19 For this is life, this comfort, this consolation to a teacher possessed of understanding; the growth of his disciples.
4. For nothing does so declare him that bears rule as paternal affection for the ruled. For begetting alone constitutes not a father; but after begetting, also loving. But if where nature is concerned there is so great need of love, much more where grace is concerned. In this way were all the ancients distinguished. As many, for instance, as obtained a good report among the Hebrews, by this were made manifest. So was Samuel shown to be great, saying, But God forbid that I should sin against God in ceasing to pray for you: 1 Samuel 12:23 so was David, so Abraham, so Elijah, and so each one of the righteous, those in the New Testament and those in the Old. For so Moses for the sake of those he ruled left so great riches and treasures untold, choosing to suffer affliction with the people of God, Hebrews 11:25 and before his appointment was leader of the people by his actions. Wherefore also very foolishly did that Hebrew say to him, Who made you a ruler and a judge over us? Exodus 2:14 What do you say? You see the actions and doubtest of the title? Just as if one seeing a physician using the knife excellently well, and succoring that limb in the body which was diseased, should say, 'Who made you a physician and ordered you to use the knife?' 'Art, my good Sir , and your own ailment.' So too did his knowledge make him (i.e., Moses,) what he claimed to be. For ruling is an art, not merely a dignity, and an art above all arts. For if the rule of those without is an art and science superior to all other, much more this. For this rule is as much better than that, as that than the rest; yea, rather, even much more. And, if you will, let us examine this argument more accurately. There is an art of agriculture, of weaving, of building; which are both very necessary and tend greatly to preserve our life. For others surely are but ancillary to these; the coppersmith's, the carpenter's, the shepherd's. But further, of arts themselves the most necessary of all is the agricultural, which was even that which God first introduced when He had formed man. For without shoes and clothes it is possible to live; but without agriculture it is impossible. And such they say are the Hamaxobii, the Nomads among the Scythians, and the Indian Gymnosophists. For these troubled not themselves with the arts of housebuilding, and weaving, and shoemaking, but need only that of agriculture. Blush ye that have need of those arts that be superfluous, cooks, confectioners, embroiderers, and ten thousand other such people, that you may live; blush ye that introduce vain refinements into life; blush ye who are unbelievers, before those barbarians who have no need of art. For God made nature exceedingly independent, needing only a few things. However, I do not compel you nor lay it down for law that you should live thus; but as Jacob asked. And what did he ask? If the Lord will give me bread to eat and raiment to put on. Genesis 28:20 So also Paul commanded, saying, And having food and covering let us be therewith content. 1 Timothy 6:8 First then comes agriculture; second, weaving; and third after it, building; and shoemaking last of all; for among us at any rate there are many both servants and laborers who live without shoes. These, therefore, are the useful and necessary arts. Come, then, let us compare them with that of ruling. For I have therefore brought forward these that are of all most important, that when it shall have been seen to be superior to them, its victory over the rest may be unquestioned. Whereby then shall we show that it is more necessary than all? Because without it there is no advantage in these. And if you think good, let us leave mention of the rest and bring on the stage that one which stands higher and is more important than any, that of agriculture. Where then will be the advantage of the many hands of your laborers, if they are at war with one another and plunder one another's goods? For, as it is, the fear of the ruler restrains them and protects that which is wrought by them; but if you take this away, in vain is their labor. But if one examine accurately, he will find yet another rule which is the parent and bond of this. What then may this be? That according to which it behooves each man to control and rule himself, chastising his unworthy passions, but both nourishing and promoting the growth of all the germs of virtue with all care.
For there are [these] species of rule; one, that whereby men rule peoples and states, regulating this the political life; which Paul denoting said, Let every soul be subject to the higher powers; for there is no power but of God. Romans 13:1-4 Afterwards to show the advantage of this, he went on to say, that the ruler is a minister of God for good; and again, he is a minister of God, and avenger to execute wrath on him that does evil.
A second there is whereby every one that has understanding rules himself; and this also the Apostle further denoted , saying, Would you have no fear of the power? Do that which is good; Romans 12:3 speaking of him that rules himself.
5. Here, however, there is yet another rule, higher than the political rule. And what is this? That in the Church. And this also itself Paul mentions, saying, Obey them that have the rule over you and submit to them; for they watch in behalf of your souls as they that shall give account. Hebrews 13:17 For this rule is as much better than the political as heaven is than earth; yea rather, even much more. For, in the first place, it considers principally not how it may punish sins committed, but how, they may never be committed at all; next, when committed, not how it may remove the deceased [member], but how they may be blotted out. And of the things of this life indeed it makes not much account, but all its transactions are about the things in heaven. For our citizenship is in heaven. Philippians 3:20 And our life is here. For our life, says he, is hid with Christ in God. Colossians 3:3 And our prizes are there, and our race is for the crowns that be there. For this life is not dissolved after the end, but then shines forth the more. And therefore, in truth, they who bear this rule have a greater honor committed to their hands, not only than viceroys but even than those themselves who wear diadems, seeing that they mould men in greater, and for greater, things. But neither he that pursues political rule nor he that pursues spiritual, will be able well to administer it, unless they have first ruled themselves as they ought, and have observed with all strictness the respective laws of their polity. For as the rule over the many is in a manner twofold, so also is that which each one exerts over himself. And again, in this point also the spiritual rule transcends the political, as what we have said proved. But one may observe certain also of the arts imitating rule; and in particular, that of agriculture. For just as the tiller of the soil is in a sort a ruler over the plants, clipping and keeping back some, making others grow and fostering them: just so also the best rulers punish and cut off such as are wicked and injure the many; while they advance the good and orderly. For this cause also the Scripture likens rulers to vine-dressers. For what though plants utter no cry, as in states the injured do? Nevertheless they still show the wrong by their appearance, withering, straitened for room by the worthless weeds. And like as wickedness is punished by laws, so truly here also by this art both badness of soil and degeneracy and wildness in plants, are corrected. For all the varieties of human dispositions we shall find here also, roughness, weakness, timidity, forwardness , steadiness : and some of them through wealth luxuriating unseasonably, and to the damage of their neighbors, and others impoverished and injured; as, for instance, when hedges are raised to luxuriance at the cost of the neighboring plants; when other barren and wild trees, running up to a great height, hinder the growth of those beneath them. And like as rulers and kings have those that vex their rule with outrage and war; so also has the tiller of the soil attacks of wild beasts, irregularity of weather, hail, mildew, great rain, drought, and all such things. But these things happen in order that you may constantly look unto the hope of God's aid. For the other arts indeed hold their way through the diligence of men as well; but this gets the better as God determines the balance, and is throughout almost wholly dependent thereupon; and it needs rains from above, and the admixture of weathers, and, above all, His Providence. For neither is he that plants any thing, nor he that waters, but God that gives the increase. 1 Corinthians 3:7
Here also there is death and life, and throes and procreation, just as with men. For here happen instances both of being cut off, and of bearing fruit, and of dying, and of being born (the same that was dead) over again, wherein the earth discourses to us both variously and clearly of a resurrection. For when the root bears fruit, when the seed shoots, is not the thing a resurrection? And one might perceive a large measure of God's providence and wisdom involved in this rule, if one go over it point by point. But what I wished to say is that this [rule] is concerned with earth and plants; but ours with care of souls. And great as is the difference between plants and a soul; so great is the superiority of this to that. And the rulers of the present life again are as much inferior to that [rule], as it is better to have mastery over the willing than the unwilling. For this is also a natural rule; for truly in that case every thing is done through fear and by constraint; but here, what is done aright is of choice and purpose. And not in this point alone does this excel the other, but in that it is not only a rule, but a fatherhood so to speak; for it has the gentleness of a father; and while enjoining greater things, [still] persuades. For the temporal ruler indeed says, 'If you commit adultery, you have forfeited your life,' but this, should you look with unchaste eyes, threatens the highest punishments. For awful is this judgment court, and for the correction of soul, not of body only. As great then as the difference between soul and body, is that which separates this rule again from that. And the one indeed sits as judge of things that are open; yea, rather, not of all these even, but of such as can be fully proved; and ofttimes moreover, even in these deals treacherously , but this court instructs those that enter it that He that judges in our case, will bring forward all things naked and laid open, Hebrews 4:13 before the common theatre of the world, and that to be hidden will be impossible. So that Christianity keeps together this our life far more than temporal laws. For if to tremble about secret sins makes a man safer than to fear for such as are open; and if to call him to account even for those offenses which be less does rather excite him unto virtue, than to punish the graver only; then it is easily seen that this rule, more than all others, welds our life together.
6. But, if you will, let us consider also the mode of electing the rulers; for here too you shall behold the difference to be great. For it is not possible to gain this authority by giving money, but by having displayed a highly virtuous character; and not as unto glory with men and ease unto himself, but as unto toils and labors and the welfare of the many, thus, (I say,) is he that has been appointed inducted unto this rule. Wherefore also abundant is the assistance he enjoys from the Spirit. And in that case indeed the rule can go no further than to declare merely what is to be done; but in this it adds besides the help derived from prayers and from the Spirit. But further; in that case indeed is not a word about philosophy, nor does any sit to teach what a soul is, and what the world, and what we are to be hereafter, and unto what things we shall depart hence, and how we shall achieve virtue. Howbeit of contracts and bonds and money, there is much speech, but of those things not a thought; whereas in the Church one may see that these are the subjects of every discourse. Wherefore also with justice may one call it by all these names, a court of justice, and a hospital, and a school of philosophy, and a nursery of the soul, and a training course for that race that leads unto heaven. Further, that this rule is also the mildest of all, even though requiring greater strictness, is plain from hence. For the temporal ruler if he catch an adulterer straightway punishes him. And yet what is the advantage of this? For this is not to destroy the passion, but to send away the soul with its wound upon it. But this ruler, when he has detected, considers not how he shall avenge, but how extirpate the passion. For thou indeed dost the same thing, as if when there was a disease of the head, you should not stay the disease, but cut off the head. But I do not thus: but I cut off the disease. And I exclude him indeed from mysteries and hallowed precincts; but when I have restored him I receive him back again, at once delivered from that viciousness and amended by his repentance. 'And how is it possible,' says one, 'to extirpate adultery?' It is possible, yea, very possible, if a man comes under these laws. For the Church is a spiritual bath, which wipes away not filth of body, but stains of soul, by its many methods of repentance. For thou, indeed, both if you let a man go unpunished hast made him worse, and if you punish hast sent him away uncured: but I neither let him go unpunished, nor punish him, as thou, but both exact a satisfaction which becomes me, and set that right which has been done. Will you learn in yet another way how that thou indeed, though drawing swords and displaying flames to them that offend, work not any considerable cure; while I, without these things, have conducted them to perfect health? But no need have I of arguments or words, but I bring forth earth and sea, and human nature itself, [for witnesses.] And inquire, before this court held its sittings, what was the condition of human affairs; how, not even the names of the good works which now are done, were ever heard of. For who braved death? Who despised money? Who was indifferent to glory? Who, fleeing from the turmoils of life , bade welcome to mountains and solitude, the mother of heavenly wisdom? Where was at all the name of virginity? For all these things, and more than these, were the good work of this judgment court, the doings of this rule. Knowing these things then, and well understanding that from this proceeds every benefit of our life, and the reformation of the world, come frequently unto the hearing of the Divine words, and our assemblies here, and the prayers. For if you thus order yourselves, you will be able, having displayed a deportment worthy of heaven, to obtain the promised good things; which may all we obtain, through the grace and love towards men of our Lord Jesus Christ, to Whom be glory for ever and ever. Amen.
