THEOSISJohn Chrysostom
Do you see how he sometimes assigns the Corinthians authority to judge, in order to soften them, and then again takes it away, in order to destroy every pride in them? Yet this is not the only thing he wishes to achieve by his words. He also wishes to show that, if they disobey, the harm will be common to all.
He acted this way at the beginning as well. Then he said, "A little leaven leavens the whole lump" (1 Cor 5:6). Now he says, "lest Satan should take advantage of us," that is, lest Satan inflict loss upon us. Everywhere he ascribes the forgiveness of the sinner both to himself and to the Corinthians.
Review again all that he said. "If anyone has caused grief," he says, "he has not grieved me, but in part, that I may not overburden you, all of you." Then he continues: "This punishment by the many is sufficient for such a one." Such is his judgment and decree. Yet he did not stop at this judgment, but again calls the Corinthians to take part in it, saying: "So that, on the contrary, you ought rather to forgive and comfort him. Therefore I urge you to confirm your love toward him."
After handing the guilty man into their hands, he again passes to the assertion of his own authority, saying: "For to this end I also wrote, that I might know the proof of you. Whether you are obedient in all things." Then he again attributes the forgiveness of the sinner to the Corinthians, saying: "Whomever you forgive anything." After that he attributes it to himself: "I also. " he says, "have forgiven." Finally he attributes it to them and himself together: "For indeed, if I have forgiven anything, I have forgiven that one for your sakes in the face of Christ." This means either for the glory of Christ, or because Christ Himself commanded that the sinner be forgiven.
These last words were especially persuasive for the Corinthians. They were now afraid to refuse forgiveness, since it served the glory of Jesus Christ and was pleasing to Him. After this he again sets before the Corinthians the harm common to all, in case of their disobedience, saying: "lest Satan should take advantage of us." Here he very fittingly used the word for greedy seizure, pleonexia, because the devil takes what is not his own, but plunders what is ours.
Do not tell me that only the sinner could become the prey of this beast. Consider also that the whole flock is threatened by the danger of being diminished, especially now, when it is possible to restore what was lost. "For we are not ignorant of his devices." That is, Satan can bring about destruction even by means of piety. He can destroy not only by leading someone to fornication. He can also cast him into destruction by the opposite means, namely by excessive sorrow during repentance.
Thus, if Satan seizes our property together with his own, when he destroys both the one whom he led into sin and the one whom we command to practice saving repentance, then what should this be called if not plunder? It is not enough for him to overthrow us through sin. He does the same through repentance, if we are not cautious. Therefore the Apostle very justly called it plunder when Satan defeats us with our own weapon. It is proper to him to master us through sin, not through repentance, because the latter is our weapon, not his. If Satan can master us even through repentance, then consider for yourself how shameful this defeat is for us. Consider how he will mock and deride us as powerless and weak, if he defeats us with our own weapon. Truly it is utterly ridiculous and extremely shameful if he inflicts wounds on us by means of our own medicines.
For this reason the Apostle said, "For we are not ignorant of his devices." That is, we know how crafty, treacherous, malicious, and full of wickedness he is, and what harm he causes us even under the appearance of piety. Therefore, thinking on this, let us never despise anyone who sins. Nor, when we sin, should we surrender ourselves to despair. Likewise, we must not remain in carelessness. On the contrary, let us be heartily contrite over our iniquities, and not repent of them in words only.
Indeed, I know many who say that they mourn their sins, yet do nothing important. True, they fast and wear rough garments. At the same time, they have a greed for money much greater than merchants. They give themselves to anger more fierce than beasts. They take more pleasure in slander than others take in praise. This is not repentance. It is only the appearance and shadow of repentance, not repentance itself. Therefore it is fitting to say to these sinners also: "See that Satan does not take advantage of us, for we are not ignorant of his devices."
He destroys some through sins and others through repentance. He destroys the latter in another way, by not allowing them to use the fruits of repentance. When Satan does not find occasion to destroy someone directly, he approaches by another path. He urges the person to increase his labors, but does not allow him to benefit from the fruits of his labors. He tries to convince him that he has already done everything necessary, and therefore need not care about anything else.
Therefore, so that we may not wear ourselves out with labors in vain, let us converse a little with those women to whom this happens, for women are especially subject to this sickness. What you now do is certainly good: fasting, lying on the ground, and sprinkling ashes upon the head. Yet all these deeds will bring no benefit if others are not joined to them. God has shown how He forgives sins. Why then do you abandon the indicated way and lay out another for yourselves?
The Ninevites once sinned, and they did the same things that you now do. But let us see what served for their salvation. To heal the sick, physicians use many remedies. Yet a prudent man does not look at what the sick man took, but at what brought about his healing. So also here we must look carefully. What then saved those Ninevites? They applied fasting to their wounds, and a strict fast, lying on the ground, sackcloth, ashes, and tears. Together with these, they also changed their way of life. Let us see which of the listed medicines healed them.
"But how shall we know this?" someone will say. We shall know if we come to the Physician, or ask Him Himself. He will not hide it from us. On the contrary, He will reveal it with all readiness. He even recorded in the book the medicine that healed them, so that everyone would know it and would not need to ask about it. What is this medicine? "And God saw," the prophet says, "their works, that they turned from their evil way; and God relented from the evil which He had said He would do to them" (Jon 3:10). He did not say, "He saw fasting, sackcloth, and ashes." I say this not to reject fasting. No. I say it to persuade you to do what is better than fasting: to abstain from every evil.
David also sinned. Let us see how he repented. For three days he sat in dust. Yet he did this not to efface his own sin, but while praying for his sick child, not yet sobered from the intoxication of passion. He cleansed his sin in another way: by self-abasement, contrition of heart, grief of soul, strict abstinence from similar sins, unceasing remembrance of the sin committed, cheerful endurance of all sorrows that befell him, sparing those who offended him, and finally by not taking vengeance on the enemies who insulted him. He did not allow others to avenge him either, when they wished to do so. Thus, when Shimei showered him with countless curses, and when the military commander who was with David became indignant, David said, "Let him curse, for the Lord has told him to curse David" (2 Sam 16:10). He had a contrite and humbled heart, and this especially cleansed his sins. For in this consists confession, and this is repentance.
On the contrary, if we fast and remain arrogant, we will not only receive no benefit, but will suffer harm. Therefore humble your heart too, in order to propitiate God: "The Lord is near to those who are of a contrite heart" (Ps 34:18). Do you see how those who lived in splendid palaces endured dishonor? Do you see how, when insulted even by the least of their servants, they did not contradict, but endured insults because of the dishonor with which sin had covered them?
Act in the same way. If someone insults you, do not become hardened, but weep and groan. Do not weep because you are being insulted, but because of the sin that has subjected you to such dishonor. Weep and groan when you sin, not because you will be punished, for that means nothing. Weep because you have offended your Master, who is so meek, loves you so much, and cares so greatly for your salvation that He even delivered up His Son for you. Weep and groan over this, and do so unceasingly, because confession consists in this. Do not be cheerful today, sad tomorrow, and then cheerful again. Always remain in weeping and contrition. "Blessed," says the Lord, "are those who mourn" (Mt 5:4), meaning those who do this unceasingly. Do this unceasingly as well. Always attend to yourself and break your heart, as someone would break down who had lost a most beloved son.
"Rend your hearts," says the Lord, "and not your garments" (Joel 2:13). What has been torn no longer rises up. Contrition no longer stands upright. Therefore Scripture says in one place, "rend," and in another, "A broken and humbled heart God will not despise" (Ps 51:17). Therefore, whether you are wise, rich, or powerful, rend your heart. That is, do not permit it to think highly of itself and be puffed up. What is torn is not inflated, even if there is something to inflate it. It cannot endure such inflation, because it is torn. So also humble your heart.
Consider that the publican was justified by one word, though what he said was not even so much humility as a true acknowledgment. If true acknowledgment has such power, how much more does humility of mind? Forgive offenses to those who have sinned against you, because this also serves the forgiveness of your sins. Concerning the first, sorrow and grief over sins, it is said: "I saw that he went about sorrowful, and I healed his ways" (Isa 57:17-18). This also stopped the wrath of God against Ahab (1 Kgs 21:29). Concerning the second, the forgiveness of offenses, it is said: "Forgive, and you will be forgiven" (Lk 6:37).
There is also another way by which this healing is found: self-condemnation in one's iniquities. "Declare your iniquities first, that you may be justified" (Isa 43:26). Likewise, the thankful spirit with which we endure afflictions effaces our sins, and almsgiving does so more than all. Count, then, the healing remedies for curing your wounds, and apply them all one after another without ceasing: self-abasement, confession, freedom from rancor, thanksgiving for the sorrows sent upon you, assistance to the poor with money and goods, and finally unceasing prayer.
By persistent entreaty, the widow propitiated a harsh and merciless judge (Lk 18:5). If that widow propitiated an unrighteous judge, then much more will you propitiate the meek Judge. Besides these ways of cleansing sins, there is still another: defense of those who are wronged. It is said, "Defend the orphan, plead for the widow. Then come, and let us reason together. Though your sins are like scarlet, I will make them white as snow; though they are red like crimson, I will make them white as wool" (Isa 1:17-18).