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1 Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God. 2 Receive us; we have wronged no man, we have corrupted no man, we have defrauded no man. 3 I speak not this to condemn you: for I have said before, that ye are in our hearts to die and live with you. 4 Great is my boldness of speech toward you, great is my glorying of you: I am filled with comfort, I am exceeding joyful in all our tribulation. 5 For, when we were come into Macedonia, our flesh had no rest, but we were troubled on every side; without were fightings, within were fears. 6 Nevertheless God, that comforteth those that are cast down, comforted us by the coming of Titus; 7 And not by his coming only, but by the consolation wherewith he was comforted in you, when he told us your earnest desire, your mourning, your fervent mind toward me; so that I rejoiced the more. 8 For though I made you sorry with a letter, I do not repent, though I did repent: for I perceive that the same epistle hath made you sorry, though it were but for a season. 9 Now I rejoice, not that ye were made sorry, but that ye sorrowed to repentance: for ye were made sorry after a godly manner, that ye might receive damage by us in nothing. 10 For godly sorrow worketh repentance to salvation not to be repented of: but the sorrow of the world worketh death. 11 For behold this selfsame thing, that ye sorrowed after a godly sort, what carefulness it wrought in you, yea, what clearing of yourselves, yea, what indignation, yea, what fear, yea, what vehement desire, yea, what zeal, yea, what revenge! In all things ye have approved yourselves to be clear in this matter. 12 Wherefore, though I wrote unto you, I did it not for his cause that had done the wrong, nor for his cause that suffered wrong, but that our care for you in the sight of God might appear unto you. 13 Therefore we were comforted in your comfort: yea, and exceedingly the more joyed we for the joy of Titus, because his spirit was refreshed by you all. 14 For if I have boasted any thing to him of you, I am not ashamed; but as we spake all things to you in truth, even so our boasting, which I made before Titus, is found a truth. 15 And his inward affection is more abundant toward you, whilst he remembereth the obedience of you all, how with fear and trembling ye received him. 16 I rejoice therefore that I have confidence in you in all things.
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[AD 215] Clement of Alexandria on 2 Corinthians 7:1
Has ergo habentes promissiones, mundemus nos ipsos ab omni inquinamento carnis et spiritus, perficientes sanctitatem in timore Dei.".
""And I "He says, "will receive you; and I will be to you for a Father, and ye shall be to Me for sons and daughters, saith the Lord Almighty.".
For this same thing that ye sorrowed after a godly sort, what earnestness it wrought in you; yea, what clearing of yourselves; yea, what compunction; yea, what fear; yea, what desire; yea, what zeal; yea, revenge! In all things ye have showed yourselves clear in the matter."

Source: Clement of Alexandria Stromata Book III
[AD 220] Tertullian on 2 Corinthians 7:1
When also he (in a later passage) enjoins us "to cleanse ourselves from all filthiness of flesh and blood" (since this substance enters not the kingdom of Gods ); when, again, he "espouses the church as a chaste virgin to Christ," a spouse to a spouse in very deed, an image cannot be combined and compared with what is opposed to the real nature the thing (with which it is compared).

Source: Against Marcion Book V
[AD 220] Tertullian on 2 Corinthians 7:1
' This (thread of discourse) also you spin out, O apostle, when at the very moment you yourself are offering your hand to so huge a whirlpool of impurities; nay, you superadd yet further, 'Having therefore this promise, beloved, cleanse we ourselves out from every defilement of flesh and spirit, perfecting chastity in God's fear.'" I pray you, had he who fixes such (exhortations) in our minds been recalling some notorious fornicator into the Church? or is his reason for writing it, to prevent himself from appearing to you in the present day to have so recalled him? These (words of his) will be in duty bound alike to serve as a prescriptive rule for the foregone, and a prejudgment for the following, (parts of the Epistle).

Source: On Modesty
[AD 379] Basil of Caesarea on 2 Corinthians 7:1
Here we are instructed to marvel at the unspeakable benevolence of God in Christ Jesus and with the greater fear to cleanse ourselves of every defilement of the flesh and the spirit.

Source: CONCERNING BAPTISM 1.2
[AD 380] Apostolic Constitutions on 2 Corinthians 7:1
Let him that offers himself to baptism learn these and the like things during the time that he is a catechumen; and let him who lays his hands upon him adore God, the Lord of the whole world, and thank Him for His creation, for His sending Christ His only begotten Son, that He might save man by blot-ring out his transgressions, and that He might remit ungodliness and sins, and might "purify him from all filthiness of flesh and spirit".
Es in His law day and night; strengthen them in piety, unite them to and number them with His holy flock; vouchsafe them the layer of regeneration, and the garment of in corruption, which is the true life; and deliver them from all ungodliness, and give no place to the adversary against them; "and cleanse them from all filthiness of flesh and spirit, and dwell in them, and walk in them, by His Christ; bless their goings out and their comings in, and order their affairs for their good.".
cleanse them from all filthiness of flesh and spirit.
And let the bishop say: O God, who art great, and whose name is great, who art great in counsel and mighty in works, the God and Father of Thy holy child Jesus, our Saviour; look down upon us, and upon this Thy flock, which Thou hast chosen by Him to the glory of Thy name; and sanctify our body and soul, and grant us the favour to be "made pure from all filthiness of flesh and spirit".
who didst not disdain that Thy only begotten Son should be born of a woman; who also in the tabernacle of the testimony, and in the temple, didst ordain women to be keepers of Thy holy gates,-do Thou now also look down upon this Thy servant, who is to be ordained to the office of a deaconess, and grant her Thy Holy Spirit, and "cleanse her from all filthiness of flesh and spirit"

Source: CONSTITUTIONS OF THE HOLY APOSTLES
[AD 384] Ambrosiaster on 2 Corinthians 7:1
What Paul is saying is clear, but “defilement of the flesh” is to be interpreted in a complex way. Notice that he did not say “from defilement of the flesh” but “from every defilement of the flesh” in order to encourage us to flee from all carnal vices—everything which the law prohibits—so that we might perfect holiness of the Spirit in the fear of God. We do this by pursuing the things which are right in the fear of God and which are therefore holy, abstaining from sins in the name of Christ. People who restrain themselves from vices without professing Christ may seem to be set apart according to the world but not according to the Spirit of God. Only those who believe are made clean. Others, whatever they may be like, remain unclean.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 2 Corinthians 7:1
Not touching unclean things is not enough to make us clean. Something else is needed for us to become holy—earnestness in faith, heedfulness and piety.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 13
[AD 407] John Chrysostom on 2 Corinthians 7:1
"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 does not make clean, but there needs 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 you occupy its territory with the fear of God, you have stayed its frenzy.

4. 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 behooves to avoid, but much more in almsgiving; 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 you have put your 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 abuses the person of the harlot, pays her a price for that abuse; so too do you demand a price of him that receives of you, your insult of him and your investing him as well as yourself 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 does 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; you hinder those that wish to give. For when you parade your giving, you have 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 almsgiving then is this when you both shame yourself and him that receives; and also in two ways Him that enjoined it: both because while having Him for a spectator of your alms, you seek the eyes of your fellow-servants besides Him, and because you transgress 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, today 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 leads 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:" [Matthew 19:24] but of the poor the contrary, "If you will be perfect, sell that you have, and give to the poor; and come, follow Me; and you shall have treasure in heaven." [Matthew 19:21] But if you will, let us see what is said on either side. "Narrow and straitened is the way," He says, "that leads unto life." [Matthew 7:14] Who then treads the narrow way, he that is in luxury, or that is in poverty; that is independent, or that carries 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, says 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 does 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 Timothy 6:10] 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 has his dwelling. "But," says one, "you mention 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: while those of riches are riches' only. 'But what,' says one, 'when for want of necessaries the poor man commits many horrible things?' But no poor man, no, not one, commits 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 does not so eagerly desire necessaries as the rich does superfluities; nor again has he as much strength to put wickedness in practice as the other has 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 trembles 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 rule 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 learned 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.

Source: Homily 13 on Second Corinthians
[AD 458] Theodoret of Cyrus on 2 Corinthians 7:1
Paul uses the word spirit in this verse to mean “soul.”

Source: COMMENTARY ON THE SECOND EPISTLE TO THE CORINTHIANS 322
[AD 202] Irenaeus on 2 Corinthians 7:2
"We have injured no man, corrupted no man, circumvented no man."

Source: Against Heresies Book IV
[AD 384] Ambrosiaster on 2 Corinthians 7:2
Paul wants the Corinthians to give thought to what he is saying, so that when they have taken it to heart they may conclude that what he is saying is true.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 2 Corinthians 7:2-4
Open your hearts to us: we wronged no man, we corrupted no man, we took advantage of no man. I say it not to condemn you; for l have said before, [as I have also declared above,] that you are in our hearts to die together and live together.

Again he raises the discourse about love, mitigating the harshness of his rebuke. For since he had convicted and reproached them as being beloved indeed, yet not loving in an equal degree, but breaking away from his love and mixing up with other pestilent fellows; again he softens the vehemence of his rebuke, saying, "Make room for us," that is, "love us;" and prays to receive a favor involving no burden, and advantaging them that confer above them that receive it. And he said not, 'love,' but with a stronger appeal to their pity , "make room for." 'Who expelled us?' says he: 'Who cast us out of your hearts? How come we to be straitened in you?' for since he said above, "You are straitened in your affections;" here declaring it more clearly, he said, "make room for us:" in this way also again winning them to himself. For nothing does so produce love as for the beloved to know that he that loves him exceedingly desires his love.

"We wronged no man." See how again he does not mention the benefits [done by him], but frames his speech in another way, so as to be both less offensive and more cutting. And at the same time he also alludes to the false apostles, saying, "We wronged no man, we corrupted no man, we defrauded no man."

What is "we corrupted?" That is, we beguiled no man; as he says elsewhere also. "Lest by any means, as the serpent beguiled Eve, so your minds should be corrupted." [2 Corinthians 11:3]

"We defrauded no man;" we plundered, plotted against no man. And he for the present forbears to say, 'we benefited you in such and such ways;' but framing his language so as more to shame them, "We wronged no man," he says; as much as saying, 'Even had we in no wise benefited you, not even so ought ye to turn away from us; for you have nothing to lay to our charge, either small or great.' Then, for he felt the heaviness of his rebuke, he tempers it again. And he was neither silent altogether, for so he would not have aroused them; nor yet did he let the harshness of his language go unmodified, for so he would have wounded them too much. And what says he?

Source: Homily 14 on Second Corinthians
[AD 407] John Chrysostom on 2 Corinthians 7:2
Paul expresses himself in this negative way in order to make his point more sharply. He does not mention all the good he has done but merely challenges the Corinthians to come up with any way he has wronged them, which of course they could not do.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 14.1
[AD 384] Ambrosiaster on 2 Corinthians 7:3
Paul wants them to realize in what frame of mind he is speaking to them. He is certainly not rejecting people whom he wants to have as sharers with him, but he is exhorting them to make themselves worthy of this sharing.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 2 Corinthians 7:3
Paul mentions both dying and living, in order to preserve the right balance. For there are a lot of people who will sympathize with others in their misfortunes, but when things turn out well for them they become jealous and do not rejoice on their behalf. Not so the faithful, who are not wounded by envy.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 14.1
[AD 407] John Chrysostom on 2 Corinthians 7:3
"I say it not to condemn you."

How is this evident? "For I have said before," he adds, "that you are in our hearts to die and live with you." This is the greatest affection, when even though treated with contempt, he chooses both to die and live with them. 'For neither are you merely in our hearts,' he says, 'but in such sort as I said. For it is possible both to love and to shun dangers, but we do not thus.' And behold here also wisdom unspeakable. For he spoke not of what had been done for them, that he might not seem to be again reproaching them, but he promises for the future. 'For should it chance,' says he, 'that danger should invade, for your sakes I am ready to suffer every thing; and neither death nor life seems anything to me in itself, but in whichever ye be, that is to me more desirable, both death than life and life than death.' Howbeit, dying indeed is manifestly a proof of love; but living, who is there that would not choose, even of those who are not friends? Why then does the Apostle mention it as something great? Because it is even exceeding great. For numbers indeed sympathize with their friends when they are in misfortune, but when they are in honor rejoice not with, but envy, them. 'But not so we; but whether ye be in calamity, we are not afraid to share your ill fortune; or whether ye be prosperous, we are not wounded with envy.'

Then after he had continually repeated these things, saying, "You are not straitened in us;" and, "You are straitened in your own affections;" and, "make room for us;" and, "Be also enlarged;" and, "We wronged no man;" and all these things seemed to be a condemnation of them: observe how he also in another manner alleviates this severity by saying, "Great is my boldness of speech towards you." 'Therefore I venture upon such things,' he says, 'not to condemn you by what I say, but out of my great boldness of speech,' which also farther signifying, he said, "Great is my glorying on your behalf." 'For think not indeed,' he says, 'that because I thus speak, I speak as though I had condemned you altogether; (for I am exceedingly proud of, and glory in, you;) but both out of tender concern and a desire that you should make greater increase unto virtue.' And so he said to the Hebrews also after much rebuke; "But we are persuaded better things of you, and things that accompany salvation, though we thus speak: and we desire that each one of you may show the same diligence to the fullness of hope even to the end." [Hebrews 6:9-11] So indeed here also, "Great is my glorying on your behalf." 'We glory to others of you,' he says. Do you see what genuine comfort he has given? 'And,' he says, 'I do not simply glory, but also, greatly.' Accordingly he added these words; "I am filled with comfort." What comfort? 'That coming from you; because that you, having been reformed, comforted me by your conduct.' This is the test of one that loves, both to complain of not being loved and to fear lest he should inflict pain by complaining immoderately. Therefore he says, "I am filled with comfort, I overflow with joy." 'But these expressions,' says one, 'seem to contradict the former.' They do not do so, however, but are even exceedingly in harmony with them. For these procure for the former a favorable reception; and the praise which they convey makes the benefit of those rebukes more genuine, by quietly abstracting what was painful in them. Wherefore he uses these expressions, but with great genuineness and earnestness. For he did not say, 'I am filled with joy;' but, "I abound;" or rather, not "abound" either, but "superabound;" in this way also again showing his yearning, that even though he be so loved as to rejoice and exult, he does not yet think himself loved as he ought to be loved, nor to have received full payment; so insatiable was he out of his exceeding love of them. For the joy it brings to be loved in any degree by those one passionately loves, is great by reason of our loving them exceedingly. So that this again was a proof of his affection. And of the comfort indeed, he says, "I am filled;" 'I have received what was owing to me;' but of the joy, "I superabound;" that is, 'I was desponding about you; but you have sufficiently excused yourselves and supplied comfort: for you have not only removed the ground of my sorrow, but have even increased joy.' Then showing its greatness, he not only declares it by saying, "I superabound in joy," but also by adding, "in all our affliction." 'For so great was the delight arising to us on your account that it was not even dimmed by so great tribulation, but through the excess of its own greatness it overcame the sorrows that had hold of us, and suffered us not to feel the sense of them.'

Source: Homily 14 on Second Corinthians
[AD 311] Methodius of Olympus on 2 Corinthians 7:4
Let the earth also cause compassion to spring up to its inhabitants; for I am filled with comfort; I am exceeding joyful since I have seen Thee, the Saviour of men.

Source: Methodius Oration Concerning Simeon and Anna
[AD 384] Ambrosiaster on 2 Corinthians 7:4
Paul is confident because of the way the Corinthians responded to his reproof in the first letter. The fact that they did not take it badly has given him the confidence to admonish them again. He also says that he has been consoled by this to such an extent that in spite of all his affliction he is overflowing with joy. Seeing that there is hope for the people on whose behalf he is enduring hardships, he is rejoicing in spite of his tribulations, being certain that he will please God for the fact that they have received salvation.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 2 Corinthians 7:4
Some might think that these expressions of praise contradict the admonitions which have gone before. But this is not so, for they help the rebukes to be more acceptable by putting them in the wider context of Paul’s great love for the Corinthians.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 14.2
[AD 220] Tertullian on 2 Corinthians 7:5
Accordingly, when he is going to assign afflictions to the flesh as its especial liability-according to the statement he had already made-he says, "When we were come into Macedonia, our flesh had no rest; " then, in order to make the soul a fellow-sufferer with the body, he adds, "We were troubled on every side; without were fightings," which of course warred down the flesh, "within were fears," which afflicted the soul.

Source: On the Resurrection of the Flesh
[AD 384] Ambrosiaster on 2 Corinthians 7:5
It is because the flesh is irrational that Paul says that it has no rest from its suffering. But the soul, although it was suffering in the body, did have rest. This is because of the hope that God would reward them for the tribulations inflicted on them by unbelievers. Fightings were inflicted on the body, and fears attacked the soul, but Paul was not at all afflicted in the Spirit, who was given to him so that he might endure such things.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 2 Corinthians 7:5
Paul had to contend with the opposition of unbelievers without and of weak-kneed believers within.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 14.2
[AD 407] John Chrysostom on 2 Corinthians 7:5
"For even when we had come into Macedonia, our flesh had no relief."

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

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

Source: Homily 14 on Second Corinthians
[AD 458] Theodoret of Cyrus on 2 Corinthians 7:5
Paul had to do battle not only with external foes but also with enemies within the fellowship of the church. He was afraid that believers would be turned away to harmful things.

Source: COMMENTARY ON THE SECOND EPISTLE TO THE CORINTHIANS 323
[AD 384] Ambrosiaster on 2 Corinthians 7:6
It is always a great comfort, when we are suffering, to have someone near us who can share it with us.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 2 Corinthians 7:6
Paul always makes a great thing of the coming of Titus, because he wants the Corinthians to hold him in honor and respect. There is nothing more guaranteed to cement a friendship than to help someone know how they have been helpful.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 14.2
[AD 407] John Chrysostom on 2 Corinthians 7:6-7
"Nevertheless He that comforts the lowly comforted us by the coming of Titus."

For since he had testified great things of them in what he said, that he may not seem to be flattering them he cites as witness Titus the brother , who had come from them to Paul after the first Epistle to declare unto him the particulars of their amendment. But consider, I pray you, how in every place he makes a great matter of the coming of Titus. For he says also before, "Furthermore when I came to Troas for the Gospel, I had no relief for my spirit because I found not Titus my brother;" [c. ii. 12, 13] and in this place again "we were comforted," he says, "by the coming of Titus." For he is desirous also of establishing the man in their confidence and of making him exceedingly dear to them. And observe how he provides for both these things. For by saying on the one hand, "I had no relief for my spirit," he shows the greatness of his virtue; and by saying on the other, that, in our tribulation his coming sufficed unto comfort; yet "not by his coming only, but also by the comfort wherewith he was comforted in you," he endears the man unto the Corinthians. For nothing does so produce and cement friendships as the saying something sound and favorable of any one. And such he testifies Titus did; when he says that 'by his coming he has given us wings with pleasure; such things did he report of you. On this ground his coming made us glad. For we were delighted not "only by his coming, but also for the comfort wherewith he was comforted in you." And how was he comforted? By your virtue, by your good deeds.' Wherefore also he adds,

"While he told us your longing, your mourning, your zeal for me." 'These things made him glad,' he says, 'these things comforted him.' Do you see how he shows that he also is an earnest lover of theirs, seeing he considers their good report as a consolation to himself; and when he had come, gloried, as though on account of his own good things, unto Paul.

And observe with what warmth of expression he reports these things, "Your longing, your mourning, your zeal." For it was likely that they would mourn and grieve why the blessed Paul was so much displeased, why he had kept away from them so long. And therefore he did not say simply tears, but "mourning;" nor desire, but "longing;" nor anger, but "zeal;" and again "zeal toward him," which they displayed both about him that had committed fornication and about those who were accusing him. 'For,' says he, 'you were inflamed and blazed out on receiving my letters.' On these accounts he abounds in joy, on these accounts he is filled with consolation, because he made them feel. It seems to me, however, that these things are said not only to soften what has gone before, but also in encouragement of those who had acted in these things virtuously. For although I suppose that some were obnoxious to those former accusations and unworthy of these praises; nevertheless, he does not distinguish them, but makes both the praises and the accusations common, leaving it to the conscience of his hearers to select that which belongs to them. For so both the one would be void of offense, and the other lead them on to much fervor of mind.

Such also now should be the feelings of those who are reprehended; thus should they lament and mourn; thus yearn after their teachers; thus, more than fathers, seek them. For by those indeed living comes, but by these good living. Thus ought they to bear the rebukes of their fathers, thus to sympathize with their rulers on account of those that sin. For it does not rest all with them, but with you also.  For if he that has sinned perceives that he was rebuked indeed by his father, but flattered by his brethren; he becomes more easy of mind. But when the father rebukes, be thou too angry as well, whether as concerned for your brother or as joining in your father's indignation; only be the earnestness you show great; and mourn, not that he was rebuked, but that he sinned. But if I build up and thou pull down, what profit have we had but labor? [Sirach 34:23] Yea, rather, your loss stops not here, but you bring also punishment on yourself. For he that hinders the wound from being healed is punished not less than he that inflicted it, but even more. For it is not an equal offense to wound and to hinder that which is wounded from being healed; for this indeed necessarily genders death, but that not necessarily. Now I have spoken thus to you; that you may join in the anger of your rulers whenever they are indignant justly; that when you see any one rebuked, you may all shun him more than does the teacher. Let him that has offended fear you more than his rulers. For if he is afraid of his teacher only, he will readily sin: but if he have to dread so many eyes, so many tongues, he will be in greater safety. For as, if we do not thus act, we shall suffer the extremest punishment; so, if we perform these things, we shall partake of the gain that accrues from his reformation. Thus then let us act; and if any one shall say, 'be humane towards your brother, this is a Christian's duty.' let him be taught, that he is humane who is angry [with him], not he who sets him at ease prematurely and allows him not even to come to a sense of his transgression. For which, tell me, pities the man in a fever and laboring under delirium, he that lays him on his bed, and binds him down, and keeps him from meats and drinks that are not fit for him; or he that allows him to glut himself with strong drink, and orders him to have his liberty, and to act in every respect as one that is in health? Does not this person even aggravate the distemper, the man that seems to act humanely, whereas the other amends it? Such truly ought our decision to be in this case also. For it is the part of humanity, not to humor the sick in every thing nor to flatter their unseasonable desires. No one so loved him that committed fornication among the Corinthians, as Paul who commands to deliver him to Satan; no one so hated him as they that applaud and court him; and the event showed it. For they indeed both puffed him up and increased his inflammation; but [the Apostle] both lowered it and left him not until he brought him to perfect health. And they indeed added to the existing mischief, he eradicated even that which existed from the first. These laws, then, of humanity let us learn also. For if you see a horse hurrying down a precipice, you apply a bit and hold him in with violence and lash him frequently; although this is punishment, yet the punishment itself is the mother of safety. Thus act also in the case of those that sin. Bind him that has transgressed until he have appeased God; let him not go loose, that he be not bound the faster by the anger of God. If I bind, God does not chain; if I bind not, the indissoluble chains await him. For if we judged ourselves, we should not be judged. [1 Corinthians 11:31] Think not, then, that thus to act comes of cruelty and inhumanity; nay, but of the highest gentleness and the most skillful leechcraft and of much tender care. But, says one, they have been punished for a long time. How long? Tell me. A year, and two, and three years? Howbeit, I require not this, length of time, but amendment of soul. This then show, whether they have been pricked to the heart, whether they have reformed, and all is done: since if there be not this, there is no advantage in the time. For neither do we inquire whether the wound has been often bandaged, but whether the bandage has been of any service. If therefore it has been of service, although in a short time, let it be kept on no longer: but if it has done no service, even at the end of ten years, let it be still kept on: and let this fix the term of release, the good of him that is bound. If we are thus careful both of ourselves and of others, and regard not honor and dishonor at the hands of men; but bearing in mind the punishment and the disgrace that is there, and above all the provoking of God, apply with energy the medicines of repentance: we shall both presently arrive at the perfect health, and shall obtain the good things to come; which may all we obtain, through the grace and love towards men of our Lord Jesus Christ, with Whom, to the Father, with the Holy Spirit, be glory, might, honor, now and ever, and world without end. Amen.

Source: Homily 14 on Second Corinthians
[AD 384] Ambrosiaster on 2 Corinthians 7:7
Paul showed what great affection he had for them. He paid no mind to the stench of the dungeon, nor of the pain of the lashes, nor of the rope with which his feet were bound. But when he heard that the Corinthians had amended their ways he rejoiced, and forgetting his sufferings, thanked God for their salvation, viewing it as a kind of reward for his troubles.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 2 Corinthians 7:7
Paul was consoled by the good news from Corinth, which shows how much he loved the people there.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 14.2
[AD 407] John Chrysostom on 2 Corinthians 7:8
Paul behaves toward the Corinthians as a parent does toward little children, soothing them after they have been through a painful experience.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 15.1
[AD 407] John Chrysostom on 2 Corinthians 7:8-9
So that 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 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 to you: not that you should be made sorry, but that you might know the love which I have toward you." [2 Corinthians 2:4] 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 , and to cause me to regret; still the great advantage which has accrued from them does 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,' says 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 soothe them; so also does Paul.

"For I see that that epistle made you sorry, though but for a season. Now I rejoice not that you were made sorry, but that you 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 does 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 you were made sorry," ('for what gain came to me from you being made sorry?) "but that you were made sorry unto repentance," that the sorrow brought some gain.' For a father also when he sees his son under the knife rejoices not that he is being pained, but that he is being cured; so also does 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;" while 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 you were made sorry after a godly sort, that you might suffer loss by us in nothing."

Do you see 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 causes the damage; so also we, if we did not offer you that occasion of repentance, should have wrought you damage. Do you see that the not rebuking those that sin is a damage both to the master and to the disciple?

Source: Homily 15 on Second Corinthians
[AD 430] Augustine of Hippo on 2 Corinthians 7:8
Moreover, even sorrow, the emotion for which, the Stoics claim, there can be found in the soul of a wise man no corresponding “attitude,” is a word used in a good sense, especially in Christian writings. The apostle, for example, praises the Corinthians because they were sorrowful according to God. Of course, someone may object that the apostle congratulated the Corinthians because their sorrow led them to repentance and that such sorrow can be experienced only by those who have sinned. What he says is this: “Seeing that the same letter did for a while make you sorry, now I am glad; not because you were made sorry but because your sorrow led you to repentance. For you were made sorry according to God, that you might suffer no loss at our hands. For the sorrow that is according to God produces repentance that surely tends to salvation, whereas the sorrow that is according to the world produces death. For behold this very fact that you were made sorry according to God, what earnestness it has wrought in you.”

Source: City of God 14.8
[AD 397] Ambrose of Milan on 2 Corinthians 7:9
Hence Paul teaches us that that kind of sorrow is of value which has not this world but God as its end. It is right, he says, that you become sorrowful, so as to feel repentance in the face of God.… Take note of those who in the Old Testament were sorrowful in the midst of their bodily labors and who attained grace, while those who found delight in such pleasures continued to be punished. Hence the Hebrews, who groaned in the works of Egypt, attained the grace of the just and those “who ate bread with mourning and fear” were supplied with spiritual good.22.

Source: PARADISE 15.77
[AD 407] John Chrysostom on 2 Corinthians 7:9
Like a father who watches his son being operated on, Paul rejoices not for the pain being inflicted but for the cure which is the ultimate result. He had no desire to cause harm for its own sake.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 15.1
[AD 160] Shepherd of Hermas on 2 Corinthians 7:10
This grief, then, appears to be accompanied by salvation, because the man, after having done a wicked deed, repented.

Source: Shepherd of Hermas Commandment Tenth
[AD 258] Cyprian on 2 Corinthians 7:10
That all sins may be forgiven him who has turned to God with his whole heart... Also in the second Epistle of the blessed Paul to the Corinthians: "For the sorrow which is according to God worketh a stedfast repentance unto salvation, but the sorrow of the world worketh death."

Source: Pseudo-Cyprian Exhortation to Repentance
[AD 384] Ambrosiaster on 2 Corinthians 7:10
Godly grief brings about the death of worldliness. When the sinner is found out he is grieved because he is bound to be punished, not having anyone from whom he may expect mercy. Perhaps for the moment there may be nobody who can exact retribution from him, but he knows he will not be able to escape the judgment of God.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 2 Corinthians 7:10
Paul was regretful before he saw the fruit of repentance, but afterward he rejoiced. This is the nature of godly sorrow. Worldly sorrow, in contrast to this, is regret for the loss of money, reputation and friends. That kind of sorrow merely leads to greater harm, because the regret is often a prelude to a thirst for revenge. Only sorrow for sin is really profitable.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 15.2
[AD 407] John Chrysostom on 2 Corinthians 7:10
However, I marvel how God, who from the beginning gave humanity pain, which came from sin, abolishes his decision with one resolution and expels the judgment with the sentence. And hear how. Sin produced pain, and through pain sin is annihilated. Pay attention carefully. God threatens the woman. He brings upon her the punishment for her disobedience, and he tells her: “You shall bring forth children in pain.” And he showed pain as the harvest of sin. However, oh, how munificent he is! That which he gave for punishment he changed to salvation. Sin gave birth to pain; pain destroys sin. Just as a worm that is born by a tree consumes the very same tree, likewise pain, which is born by sin, kills sin when it is supplied by repentance. For this reason Paul says: “Godly pain produces a repentance that leads to salvation and brings no regret.” Pain is good for those who repent sincerely; the sorrow, matching the sin, suits those who sin.… Mourn for the sin so you may not lament for the punishment. Apologize to the judge before you come to the court. Or do you not know that all who want to sin flatter the judge, not when the case is being tried but before they enter the court, or through friends, or through guardians, or through another way they coax the judge? The same with God: you cannot persuade the Judge during the time of the tribunal. It is possible for you to plead with the Judge before the time of judgment.

Source: HOMILY ON REPENTANCE AND COMPUNCTION 7.6.19
[AD 407] John Chrysostom on 2 Corinthians 7:10
"For godly sorrow works repentance unto salvation, a repentance which brings 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 philosophizes about it, showing that sorrow is not in all cases a grievous thing, but when it is worldly. And what is worldly? If you 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 feels envy and is driven oftentimes to perish: such sorrow was that which Cain sorrowed, such Esau. By this worldly sorrow then he means 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 sorrowes for loss of wealth repairs not that damage; he that sorrowes for one deceased raises not the dead to life again; he that sorrowes for a sickness, not only is not made well but even aggravates the disease: he that sorrowes for sins, he alone attains some advantage from his sorrow, for he makes 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,' says one, 'sorrowed because he was not accepted with God.' It was not for this, but because he saw his brother glorious in honor ; for had he grieved for this, it behooved 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 "works repentance unto salvation, a salvation that brings no regret." For what is admirable in it is this that one who had thus sorrowed would never repent, while this is a special 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 possesses two advantages, that of not being condemned in that a man grieves for, and that this sorrow ends 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, "works repentance unto salvation, a repentance that brings 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 has said he needs 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 adduces 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.

Source: Homily 15 on Second Corinthians
[AD 430] Augustine of Hippo on 2 Corinthians 7:10
And, in another passage, he says: “The sorrow that is according to God produces repentance that tends to salvation of which one does not repent.” He who is sad according to God is sad in repentance for his sins; sorrow because of one’s own iniquity produces justice. First, let what you are displease you so that you may be able to be what you are not. “The sadness that is according to God produces repentance that tends to salvation of which one does not repent.” He says: “repentance that tends to salvation.” What sort of salvation? That of which one does not repent. What does that mean? One of which you do not repent at any time. For we have had a life of which we ought to have repented; we have had a life calculated to inspire repentance. But we cannot come to that life of which one does not repent except through repentance for an evil life. Will you, my brothers, as I had begun to say, ever find dung in a sifted mass of wheat? Nevertheless, the wheat arrives at that luster, at that fine and beautiful appearance, by means of dung; the foulness was the path to a beautiful result.

Source: EASTER SERMON 254.2
[AD 430] Augustine of Hippo on 2 Corinthians 7:10
Therefore, my brothers, as I have said before, a suitable place for dung helps to produce fruit, but an unsuitable place leads to uncleanness. Someone or other has said, I have come upon this sad person; I see the dung; I examine the place. Tell me, my friend, why are you sad? He says: I have lost my money. The place is unclean; there is no fruit. Let him hear the apostle: “The sorrow that is according to the world produces death.” I have looked at still another person groaning, weeping and praying; I recognize the dung and I examine the place. Moreover, I have directed my ear to this man’s prayer, and I have heard him say: “O Lord, be thou merciful to me: heal my soul, for I have sinned against you.” He laments his sin; I recognize the field; I look for fruit. Thanks be to God! The dung is in a good place; it is not useless there; it produces fruit. This is truly the time of fruitful sorrow, so that we may lament the state of our mortality, the abundance of temptations, the stealthy attacks of sinners, the clash of desires, the conflicts of passions ever rebelling against good thoughts. On this account let us grieve; let us be sad because of this state of affairs.

Source: EASTER SERMON 254.4
[AD 500] Desert Fathers on 2 Corinthians 7:10
[Syncletica] also said, ‘There is a useful sorrow, and a destructive sorrow. Sorrow is useful when we weep for our sins, and for our neighbour’s ignorance, and so that we may not relax our purpose to attain to true goodness, these are the real kinds of sorrow. Our enemy adds something to this. For he sends sorrow without reason, which is something called lethargy. We ought always to drive out a sadness like that with prayers and psalms.’

Source: The Desert Fathers, Sayings of the Early Christian Monks
[AD 379] Basil of Caesarea on 2 Corinthians 7:11
One who provokes godly grief in us is our benefactor.

Source: THE LONG RULES 52
[AD 384] Ambrosiaster on 2 Corinthians 7:11
Someone who repents is troubled by the fear that he might sin again. But a person who knows that he has been deformed by sin longs to reform himself. One who knows that he is being rebuked for his own good begins to experience a zeal for bringing good works to completion.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 2 Corinthians 7:11
"For behold," he says, "this self-same thing, that you were made sorry after a godly sort, what earnest care it wrought in you." 'For not only,' he says, '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." [2 Corinthians 7:11] 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 you 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 unto it. For since he said in the former Epistle, "and you are puffed up;" [1 Corinthians 5:2] he also says here, 'you have cleared yourselves of this suspicion also; not only by not praising, but also by rebuking and being indignant.'

Source: Homily 15 on Second Corinthians
[AD 384] Ambrosiaster on 2 Corinthians 7:12
Paul is making it clear that forgiveness ought to be granted to those who did wrong not only for their sake but for the sake of the church, because when one does wrong many suffer.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 2 Corinthians 7:12
"So although I wrote to 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 do you rebuke us if we were "clear in the matter?" setting himself to meet this even further above, and disposing of it beforehand , 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 you have approved yourselves.' Do you see again his vehemence and earnest contention, how he has turned around what was said to the very opposite. For what they thought would have made him recant 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 Corinthians 6:16] and, "Deliver such an one to Satan for the destruction of the flesh," [1 Corinthians 5:5] and, "Every sin that a man does is without the body," [1 Corinthians 6:18] and such like things; how says 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 , 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 leavens the whole lump." [1 Corinthians 5:6] 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."

That is, 'that you 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 yourself] that it is the same, unfold his conception and you will perceive the difference to be nothing. 'For because I love you exceedingly,' says he, 'I was afraid lest ye should suffer any injury from that quarter, and yourselves succeed to that sorrow.' As therefore when he says, "Does God take care for oxen?" [1 Corinthians 9:9] he does not mean that He cares 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.'

Source: Homily 15 on Second Corinthians
[AD 384] Ambrosiaster on 2 Corinthians 7:13
Paul has been comforted by the fact that those whom he rebuked wished to mend their ways. But on learning from Titus that they were experiencing pain on account of their error, he was consoled even more and filled with joy, because their resolve had been confirmed by their behavior.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 2 Corinthians 7:13
And in your comfort, we joyed the more exceedingly for the joy of Titus, because his spirit has been refreshed by you all.

See again how he exalts their praises, and shows their love. For having said, 'I was pleased that my Epistle wrought so much and that you gained so much,' for "I rejoice," he says, "not that you were made sorry, but that you were made sorry unto repentance;" and having shown his own love, for he says, "Though I wrote to you, I wrote not for his cause that did the wrong, nor for his cause that suffered the wrong, but that our care for you might be made manifest to you:" again he mentions another sign of their good will, which brings them great praise and shows the genuineness of their affection. For, "in your comfort ," he says, "we joyed the more exceedingly for the joy of Titus." And yet this is no sign of one that loves them exceedingly; rejoicing rather for Titus than for them. 'Yes,' he replies, 'it is, for I joyed not so much for his cause as for yours.' Therefore also he subjoins the reason, saying, "because his bowels were refreshed by you all." He said not, 'he,' but "his bowels;" that is, 'his love for you.' And how were they refreshed? "By all." For this too is a very great praise.

Source: Homily 16 on Second Corinthians
[AD 407] John Chrysostom on 2 Corinthians 7:13
"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.

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 doubt 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.

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 anything, 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.

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.

Source: Homily 15 on Second Corinthians
[AD 407] John Chrysostom on 2 Corinthians 7:14
It is high praise when a teacher boasts that his pupils have not put him to shame. Paul even adds that after he had boasted about the Corinthians to Titus they had not let him down.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 16.1
[AD 407] John Chrysostom on 2 Corinthians 7:14
"For if in anything I have gloried to him on your behalf."

It is high praise when the teacher boasted, for he says, "I was not put to shame." I therefore rejoiced, because ye showed yourselves to be amended and proved my words by your deeds. So that the honor accruing to me was twofold; first, in that you had made progress; next, in that I was not found to fall short of the truth.

2 Corinthians 7:14. "But as we spoke always to you in truth, so our glorying also which I made before Titus was found to be truth."

Here he alludes to something further. As we spoke all things among you in truth, (for it is probable that he had also spoken to them much in praise of this man ,) so also, what we said of you to Titus has been proved true.

Source: Homily 16 on Second Corinthians
[AD 384] Ambrosiaster on 2 Corinthians 7:15
Paul is saying that Titus’s mind and affection are concerned with them, because he has seen their progress, for the mind of a saint is concerned with everything that is good. Commentary on Paul’s Epistles.
[AD 407] John Chrysostom on 2 Corinthians 7:15
This shows that Titus was grateful to his benefactors and also gives the Corinthians even greater honor in that they were able to make such a deep impression on him.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 16.1
[AD 407] John Chrysostom on 2 Corinthians 7:15
"And his inward affection is more abundant toward you."

What follows is in commendation of him, as exceedingly consumed with love and attached to them. And he said not 'his love.' Then that he may not appear to be flattering, he everywhere mentions the causes of his affection; in order that he may, as I said, both escape the imputation of flattery and the more encourage them by making the praise redound unto them, and by showing that it was they who had infused into him the beginning and ground of this so great love. For having said, "his inward affection is more abundant toward you;" he added,

"Whilst he remembers the obedience of you all." Now this both shows that Titus was grateful to his benefactors, seeing he had returned, having them all in his heart, and continually remembers them, and bears them on his lips and in his mind; and also is a greater distinction to the Corinthians, seeing that so vanquished they sent him away. Then he mentions their obedience also, magnifying their zeal: wherefore also he adds these words,

"How with fear and trembling ye received him." Not with love only, but also with excessive honor. Do you see how he bears witness to a twofold virtue in them, both that they loved him as a father and had feared him as a ruler, neither for fear dimming love, nor for love relaxing fear. He expressed this also above, "That ye sorrow after a godly sort, what earnest care it wrought in you; yea what fear, yea what longing."

Source: Homily 16 on Second Corinthians
[AD 384] Ambrosiaster on 2 Corinthians 7:16
Paul is glad not only because of their good resolve but because of the good actions by which they were correcting their former sinful practices. This is why he has perfect confidence in them.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 2 Corinthians 7:16
"I rejoice therefore, that in every thing I am of good courage concerning you." Do you see that he rejoices more on their account; 'because,' he says, 'you have in no particular shamed your teacher, nor show yourselves unworthy of my testimony.' So that he joyed not so much for Titus?' sake, that he enjoyed so great honor; as for their own, that they had displayed so much good feeling. For that he may not be imagined to joy rather on Titus?' account, observe how in this place also he states the reason. As then he said above, "If in anything I have gloried to him on your behalf I was not put to shame;" so here also, "In everything I am of good courage concerning you." 'Should need require me to rebuke, I have no apprehension of your being alienated; or again to boast, I fear not to be convicted of falsehood; or to praise you as obeying the rein, or as loving, or as full of zeal, I have confidence in you. I bade you cut off, and you did cut off; I bade you receive, and you did receive; I said before Titus that you were great and admirable kind of people and knew to reverence teachers: ye proved these things true by your conduct. And he learned these things not so much from me as from you. At any rate when he returned, he had become a passionate lover of you: your behavior having surpassed what he had been told.'

Source: Homily 16 on Second Corinthians