Homilies on Second Corinthians

Our mouth is open unto you, O you Corinthians, our heart is enlarged, you are not straitened in us, but you are straitened in your own affections.

Having detailed his own trials and afflictions, for “in patience,” says he, “in afflictions, in necessities, in distresses, (v. 4, 5.) in stripes, in imprisonments, in tumult, in labors, in watchings;” and having shown that the thing was a great good, for “as sorrowful,” says he, “yet always rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things;” and having called those things “armor,” for “as chastened,” says he, “and not killed:” and having hereby represented God's abundant care and power, for he says, “that the exceeding greatness of the power may be of God, and not of us;” and having recounted his labors, for he says, “we always bear about His dying;” and that this is a clear demonstration of the Resurrection, for he says, “that the life also of Jesus may be manifested in our mortal flesh;” and of what things he was made partaker, and with what he had been entrusted, for “we are ambassadors on behalf of Christ,” says he, “as though God were entreating by us;” and of what things he is a minister, namely, “not of the letter, but of the Spirit;” and that he was entitled to reverence not only on this account, but also for his trials, for, “Thanks be to God,” says he, “which always causes us to triumph:” he purposes now also to rebuke them as not being too well minded towards himself. But though purposing he does not immediately come upon this, but having his discussion of these things. For if even from his own good deeds he that rebukes be entitled to reverence; yet still, when he also displays the love, which he bears towards those who are censured, he makes his speech less offensive. Therefore the Apostle also having stepped out of the subject of his own trials and toils and contests, passes on into speaking of his love, and in this way touches them to the quick. What then are the indications of his love? “Our mouth is open unto you, O you Corinthians.” And what kind of sign of love is this? Or what meaning even have the words at all? 'We cannot endure,' he says, 'to be silent towards you, but are always desiring and longing to speak to and converse with you;' which is the wont of those who love. For what grasping of the hands is to the body, that is interchange of language to the soul. And along with this he implies another thing also. Of what kind then is this? That 'we discourse unto nothing.' For since afterwards he proposes to rebuke, he asks forgiveness, using the rebuking them with freedom as itself a proof of his loving them exceedingly. Moreover the addition of their name is a mark of great love and warmth and affection; for we are accustomed to be repeating continually the bare names of those we love.

“Our heart is enlarged.” For as that which warms is wont to dilate; so also to enlarge is the work of love. For virtue is warm and fervent. This both opened the mouth of Paul and enlarged his heart. For, 'neither do I love with the mouth only,' says he, 'but I have also a heart in union. Therefore I speak with openness, with my whole mouth, with my whole mind.' For nothing is wider than was Paul's heart which loved all the faithful with all the vehemence that one might bear towards the object of his affection; this his love not being divided and therefore weakened, but abiding in full entireness with each. And what marvel that this was so in the case of the faithful, seeing that even in that of the unfaithful, the heart of Paul embraced the whole world? Therefore he said not 'I love you,' but with more emphasis, “Our mouth is open, our heart is enlarged,” we have you all within it, and not this merely, but with much largeness of room. For he that is beloved walks with great unrestraint within the heart of him that loves. Wherefore he says, “You are not straitened in us, but you are straightened in your own affections.” And this reproof, see it administered with forbearance, as is the wont of such as love exceedingly. He did not say, 'ye do not love us,' but, 'not in the same measure,' for he does not wish to touch them too sensibly. And indeed every where one may see how he is inflamed toward the faithful, by selecting words out of every Epistle. For to the Romans he says, “I long to see you;” and, “oftentimes I purposed to come unto you;” and, “If by any means now at length I may be prospered to come unto you.” And to the Galatians, he says, “My little children of whom I am again in travail.” To the Ephesians again, “For this cause I bow my knees” for you. And to the Philippians, “For what is my hope, or joy, or crown of rejoicing? Are not even ye?” and he said that he bare them about in his heart, and in his bonds. And to the Colossians, “But I would that you knew greatly I strive for you, and for as many as have not seen my face in the flesh; that your hearts might be comforted.” And to the Thessalonians, “As when a nurse cherishes her children, even so being affectionately desirous of you, we were well pleased to impart unto you, not the Gospel only, but also our own souls.” And to Timothy, “Remembering your tears, that I may be filled with joy.” And to Titus, To my beloved son; and to Philemon, in like manner. And to the Hebrews too, he writes many other such-like things, and ceases not to beseech them, and say, “A very little while, and he that comes shall come, and shall not tarry:” just like a mother to her pettish children. And to themselves he says, “You are not straitened in us.” But he does not say only that he loves, but also that he is beloved by them, in order that hereby also he may the rather win them. And indeed testifying to this in them, he says, Titus came and “told us your longing, your mourning, your zeal.” And to the Galatians, “If possible, you would have plucked out your eyes and given them to me,” And to the Thessalonians, “What manner of entering in we had unto you.” And to Timothy also, “Remembering your tears, that I may be filled with joy.” And also throughout his Epistles one may find him bearing this testimony to the disciples, both that he loved and that he is loved, not however equally. And here he says, “Though the more abundantly I love you, the less I be loved.” This, however, is near the end; but at present more vehemently, “You are not straitened in us, but you are straitened in your own affections,” 'You receive one,' he says, 'but I a whole city, and so great a population.' And he said not, 'ye do not receive us,' but, 'you are straitened;' implying indeed the same thing but with forbearance and without touching them too deeply.