2 Corinthians 8:1
2. Moreover, brethren, we make known to you the grace of God which has been given in the Churches of Macedonia.
Having encouraged them with these encomiums, he again tries exhortation. For on this account he mingled these praises with his rebuke, that he might not by proceeding from rebuke to exhortation make what he had to say ill received; but having soothed their ears, might by this means pave the way for his exhortation. For he purposes to discourse of almsgiving; wherefore also he says beforehand, I rejoice that in everything I am of good courage concerning you;
by their past good works, making them the more ready to this duty also. And he said not at once, 'Therefore give alms,' but observe his wisdom, how he draws from a distance and from on high the preparation for his discourse. For he says, I make known to you the grace of God which has been given in the Churches of Macedonia.
For that they might not be uplifted he calls what they did grace;
and while relating what others did he works greater zeal in them by his encomiums on others. And he mentions together two praises of the Macedonians, or rather three; namely, that they bear trials nobly; and that they know how to pity; and that, though poor, they had displayed profuseness in almsgiving, for their property had been also plundered. And when he wrote his Epistle to them, it was as signifying this that he said, For you became imitators of the Churches of God which are in Judæa, for you also suffered the same things of your own countrymen, even as they did of the Jews.
1 Thessalonians 2:14 Hear what he said afterwards in writing to the Hebrews, For you took joyfully the spoiling of your possessions.
Hebrews 10:34 But He calls what they did grace,
not in order to keep them humble merely; but both to provoke them to emulation and to prevent what he said from proving invidious. Wherefore he also added the name of brethren
so as to undermine all envious feeling; for he is about to praise them in high-flown terms. Listen, at least, to his praises. For having said, I make known to you the grace of God,
he said not 'which has been given in this or that city,' but praises the entire nation, saying, in the Churches of Macedonia.
Then he details also this same grace.
2 Corinthians 8:2
How that in much proof of affliction the abundance of their joy.
Do you see his wisdom? For he says not first, that which he wishes; but another thing before it, that he may not seem to do this of set purpose , but to arrive at it by a different connection. In much proof of affliction.
This was what he said in his Epistle to the Macedonians themselves, You became imitators of the Lord, having received the word in much affliction, with joy of the Holy Ghost;
and again, From you sounded forth the word of the Lord, not only in Macedonia and Achaia, but also in every place, your faith to God-ward is gone forth.
1 Thessalonians 1:6-8 But what is, in much proof of affliction the abundance of their joy?
Both, he says, happened to them in excess; both the affliction and the joy. Wherefore also the strangeness was great that so great an excess of pleasure sprang up to them out of affliction. For in truth the affliction not only was not the parent of grief, but it even became unto them an occasion of gladness; and this too, though it was great.
Now this he said, to prepare them to be noble and firm in their trials. For they were not merely afflicted, but so as also to have become approved by their patience: yea rather, he says not by their patience, but what was more than patience, joy.
And neither said he joy
simply, but abundance of joy,
for it sprang up in them, great and unspeakable.
3. And their deep poverty abounded unto the riches of their liberality.
Again, both these with excessiveness. For as their great affliction gave birth to great joy, yea, abundance of joy,
so their great poverty gave birth to great riches of alms. For this he showed, saying, abounded unto the riches of their liberality.
For munificence is determined not by the measure of what is given, but by the mind of those that bestow it.
Wherefore he nowhere says, 'the richness of the gifts,' but the riches of their liberality.
Now what he says is to this effect; 'their poverty not only was no impediment to their being bountiful, but was even an occasion to them of abounding, just as affliction was of feeling joy. For the poorer they were, the more munificent they were and contributed the more readily.' Wherefore also he admires them exceedingly, for that in the midst of so great poverty they had displayed so great munificence. For their deep,
that is, 'their great and unspeakable,' poverty,
showed their liberality.
But he said not 'showed,' but abounded;
and he said not liberality,
but riches of liberality;
that is, an equipoise to the greatness of their poverty, or rather much outweighing it, was the bountifulness they displayed. Then he even explains this more clearly, saying,
2 Corinthians 8:3
For according to their power, I bear witness.
Trustworthy is the witness. And beyond their power.
That is, it abounded unto the riches of their liberality.
Or rather, he makes this plain, not by this expression alone, but also by all that follows; for he says, of their own accord.
Lo! Yet another excessiveness.
2 Corinthians 8:4
With much intreaty.
Lo! Yet a third and a fourth. Praying us.
Lo! even a fifth. And when they were in affliction and in poverty. Here are a sixth and seventh. And they gave with excessiveness. Then since this is what he most of all wishes to provide for in the Corinthians' case, namely, the giving deliberately, he dwells especially upon it, saying, with much intreaty,
and praying us.
'We prayed not them, but they us.' Pray us what? That the grace and the fellowship in the ministering to the saints.
Do you see how he again exalts the deed, calling it by venerable names. For since they were ambitious of spiritual gifts , he calls it by the name grace that they might eagerly pursue it; and again by that of fellowship,
that they might learn that they receive, not give only. 'This therefore they intreated us,' he says, 'that we would take upon us such a ministry. '
2 Corinthians 8:5
And
this, not as we hoped.
This he says with reference both to the amount and to their afflictions. 'For we could never have hoped,' he says, 'that while in so great affliction and poverty, they would even have urged us and so greatly intreated us.' He showed also their carefulness of life in other respects, by saying,
But first they gave their own selves to the Lord, and to us by the will of God.
'For in everything their obedience was beyond our expectations; nor because they showed mercy did they neglect the other virtues,' but first gave themselves to the Lord.
What is, gave themselves to the Lord?
'They offered up [themselves]; they showed themselves approved in faith; they displayed much fortitude in their trials, order, goodness, love, in all things both readiness and zeal.' What means, and to us?
'They were tractable to the rein, loved, obeyed us; both fulfilling the laws of God and bound unto us by love.' And observe how here also he again shows their earnestness , saying, gave themselves to the Lord.
They did not in some things obey God, and in some the world; but in all things Him; and gave themselves wholly unto God. For neither because they showed mercy were they filled up with senseless pride, but displaying much lowlymindedness, much obedience, much reverence, much heavenly wisdom, they so wrought their almsdeeds also. But what is, by the will of God?
Since he had said, they gave themselves to us,
yet was it not to us,
after the manner of men, but they did this also according to the mind of God.
2 Corinthians 8:6
4. Insomuch that we exhorted Titus, that as he made a beginning before, so he would also complete in you this grace also.
And what connection is there here? Much; and closely bearing on what went before. 'For because we saw them vehement,' he says, 'and fervent in all things, in temptations, in almsgiving, in their love toward us, in the purity otherwise of their life: in order that you too might be made their equals, we sent Titus.' Howbeit he did not say this, though he implied it. Behold excessiveness of love. 'For though intreated and desired by them,' he says, 'we were anxious about your state, lest by any means ye should come short of them. Wherefore also we sent Titus, that by this also being stirred up and put in mind, you might emulate the Macedonians.' For Titus happened to be there when this Epistle was writing. Yet he shows that he had made a beginning in this matter before Paul's exhortation; that as he had made a beginning before,
he says. Wherefore also he bestows great praise on him; for instance, in the beginning [of the Epistle]; Because I found not Titus my brother, I had no relief for my spirit:
2 Corinthians 2:13 and here all those things which he has said, and this too itself. For this also is no light praise, the having begun before even: for this evinces a warm and fervent spirit. Wherefore also he sent him, infusing among them in this also a very great incentive unto giving, the presence of Titus. On this account also he extols him with praises, wishing to endear him more exceedingly to the Corinthians. For this too has a great weight unto persuading, when he who counsels is upon intimate terms. And well does he both once and twice and thrice, having made mention of almsgiving, call 'it grace,' now indeed saying, Moreover, brethren, I make known to you the grace of God bestowed on the Churches of Macedonia;
and now, they of their own accord, praying us with much intreaty in regard of this grace and fellowship:
and again, that as he had begun, so he would also finish in you this grace also.
5. For this is a great good and a gift of God; and rightly done assimilates us, so far as may be, unto God; for such an one is in the highest sense a man. A certain one, at least, giving a model of a man has mentioned this, for Man,
says he, is a great thing; and a merciful man is an honorable thing.
Proverbs 20:6. Septuagint Greater is this gift than to raise the dead. For far greater is it to feed Christ when an hungered than to raise the dead by the name of Jesus: for in the former case you do good to Christ, in the latter He to you. And the reward surely comes by doing good, not by receiving good. For here indeed, in the case of miracles I mean, you are God's debtor; in that of almsgiving, you have God for a debtor. Now it is almsgiving, when it is done with willingness, when with bountifulness, when you deem yourself not to give but to receive, when done as if you were benefitted, as if gaining and not losing; for so this were not a grace. For he that shows mercy on another ought to feel joyful, not peevish. For how is it not absurd, if while removing another's downheartedness, you are yourself downhearted? For so thou no longer sufferest it to be alms. For if you are downhearted because you have delivered another from downheartedness, you furnish an example of extreme cruelty and inhumanity; for it were better not to deliver him, than so to deliver him. And why are you also downhearted at all, O man? For fear your gold should diminish? If such are your thoughts, do not give at all: if you are not quite sure that it is multiplied for you in heaven, do not bestow. But you seek the recompense here. Wherefore? Let your alms be alms, and not traffic. Now many have indeed received a recompense even here; but have not so received it, as if they should have an advantage over those who received it not here; but some of them as being weaker than they ought, because they were not so strongly attracted by the things which are there. And as those who are greedy, and ill-mannered , and slaves of their bellies, being invited to a royal banquet, and unable to wait till the proper time, just like little children mar their own enjoyment, by taking food beforehand and stuffing themselves with inferior dishes: even so in truth do these who seek for and receive [recompense] here, diminish their reward there. Further, when you lend, you wish to receive your principal after a longer interval, and perhaps even not to receive it at all, in order that by the delay you may make the interest greater; but, in this case, do you ask back immediately; and that too when you are about to be not here, but there forever; when you are about not to be here to be judged, but to render your account? And if indeed one were building you mansions where thou were not going to remain, you would deem it to be a loss; but now, do you desire here to be rich, whence possibly you are to depart even before the evening? Do you not know that we live in a foreign land, as though strangers and sojourners? Do you not know that it is the lot of sojourners to be ejected when they think not, expect not? Which is also our lot. For this reason then, whatsoever things we have prepared, we leave here. For the Lord does not allow us to receive them and depart, if we have built houses, if we have bought fields, if slaves, if gear, if any other such thing. But not only does He not allow us to take them and depart hence, but does not even account to you the price of them. For He forwarned you that you should not build, nor spend what is other men's but your own. Why therefore, leaving what is your own, do you work and be at cost in what is another's, so as to lose both your toil and your wages and to suffer the extremest punishment? Do not so, I beseech you; but seeing we are by nature sojourners, let us also be so by choice; that we be not there sojourners and dishonored and cast out. For if we are set upon being citizens here, we shall be so neither here nor there; but if we continue to be sojourners, and live in such wise as sojourners ought to live in, we shall enjoy the freedom of citizens both here and there. For the just, although having nothing, will both dwell here amidst all men's possessions as though they were his own; and also, when he has departed to heaven, shall see those his eternal habitations. And he shall both here suffer no discomfort, (for none will ever be able to make him a stranger that has every land for his city;) and when he has been restored to his own country, shall receive the true riches. In order that we may gain both the things of this life and of that, let us use aright the things we have. For so shall we be citizens of the heavens, and shall enjoy much boldness; whereunto may we all attain, through the grace and love towards men of our Lord Jesus Christ, with Whom to the Father with the Holy Ghost, be glory and power for ever. Amen.
2 Corinthians 8:7
Therefore that ye abound in every thing; in faith and utterance, and knowledge, and in all earnestness.
See again his exhortation accompanied with commendations, greater commendations. And he said not, 'that you give,' but that you abound; in faith,
namely, of the gifts, and in utterance,
the word of wisdom, and knowledge,
namely, of the doctrines, and in all earnestness,
to the attaining of all other virtue.
And in your love,
that, namely of which I have before spoken, of which I have also made proof.
That ye may abound in this grace also.
Do you see that for this reason it was that he began by those praises, that advancing forward he might draw them on to the same diligence in these things also.
2 Corinthians 8:8
I speak not by way of commandment.
See how constantly he humors them, how he avoids offensiveness, and is not violent nor compulsory; or rather what he says has both these, with the inoffensiveness of that which is uncompelled. For after he had repeatedly exhorted them and had greatly commended the Macedonians, in order that this might not seem to constitute a necessity, he says,
I speak not by way of commandment, but as proving through the earnestness of others, the sincerity also of your love.
'Not as doubting it,' (for that is not what he would here imply,) 'but to make it approved, display it and frame it unto greater strength. For I therefore say these things that I may provoke you to the same forwardness. And I mention their zeal to brighten, to cheer, to stimulate your inclinations.' Then from this he proceeded to another and a greater point. For he lets slip no mode of persuasion, but moves heaven and earth in handling his argument. For he exhorted them both by other men's praises, saying, You know the grace of God which has been given in the Churches of Macedonia;
and by their own, therefore that you abound in everything, in utterance and knowledge.
For this has power to sting man more that he falls short of himself, than that he does so of others. Then he proceeds afterwards to the head and crown of his persuasion.
2 Corinthians 8:9
For you know the grace of our Lord, that though He was rich, yet for our sakes He became poor, that we through His poverty might become rich.
'For have in mind,' says he, 'ponder and consider the grace of God and do not lightly pass it by, but aim at realizing the greatness of it both as to extent and nature , and you will grudge nothing of yours. He emptied Himself of His glory that you, not through His riches but through His poverty, might be rich. If you believe not that poverty is productive of riches, have in mind your Lord and you will doubt no longer. For had He not become poor, you would not have become rich. For this is the marvel, that poverty has made riches rich.' And by riches here he means the knowledge of godliness, the cleansing away of sins, justification, sanctification, the countless good things which He bestowed upon us and purposes to bestow. And all these things accrued to us through His poverty. What poverty? Through His taking flesh on Him and becoming man and suffering what He suffered. And yet he owed not this, but thou dost owe to Him.
2 Corinthians 8:10
And herein I give you my advice for your profit.
See how again he is careful to give no offense and softens down what he says, by these two things, by saying, I give advice,
and, for your profit.
'For, neither do I compel and force you,' says he, 'or demand it from unwilling subjects; nor do I say these things with an eye so much to the receivers benefit as to yours.' Then the instance also which follows is drawn from themselves, and not from others.
Who were the first to make a beginning a year ago, not only to do, but also to will.
See how he shows both that themselves were willing, and had come to this resolution without persuasion. For since he had borne this witness to the Thessalonians, that of their own accord with much intreaty,
they had prosecuted this giving of alms; he is desirous of showing of these also that this good work is their own. Wherefore he said, not only to do, but also to will,
and not begun,
but begun before, a year ago.
Unto these things therefore I exhort you, whereunto ye beforehand bestirred yourselves with all forwardness.
2 Corinthians 8:11
And now also you have completed the doing of it.
He said not, you have done it, but, you have put a completion to it,
That as there was the readiness to will, so also [there may be] the completion also out of your ability.
That this good work halt not at readiness but receive also the reward that follows upon deeds.
2 Corinthians 8:12
2. For if the readiness is there, it is acceptable according as a man has, not according as he has not.
See wisdom unspeakable. In that (having pointed out those who were doing beyond their power, I mean the Thessalonians, and having praised them for this and said, I bear them record that even beyond their power;
) he exhorts the Corinthians to do only after
their power, leaving the example to do its own work; for he knew that not so much exhortation, as emulation, incites unto imitation of the like; wherefore he says, For if the readiness is there, it is acceptable according as a man has, not according as he has not.
'Fear not,' he means, 'because I have said these things, for what I said was an encomium upon their munificence , but God requires things after a man's power,' according as he has, not according as he has not.
For the word is acceptable,
here implies 'is required.' And he softens it greatly, in confident reliance upon this example, and as winning them more surely by leaving them at liberty. Wherefore also he added,
2 Corinthians 8:13
For I say not this, that others may be eased, and you distressed.
And yet Christ praised the contrary conduct in the widow's case, that she emptied out all of her living and gave out of her want. Mark 12:43 But because he was discoursing to Corinthians among whom he chose to suffer hunger; for it were good for me rather to die, than that any man should make my glorying void;
1 Corinthians 9:15 he therefore uses a tempered exhortation, praising indeed those who had done beyond their power, but not compelling these to do so; not because he did not desire it, but because they were somewhat weak. For wherefore does he praise those, because in much proof of affliction the abundance of their joy and their deep poverty abounded unto the riches of their liberality:
and because they gave beyond their power?
is it not very evident that it is as inducing these also to this conduct? So that even if he appears to permit a lower standard; he does so, that by it he may raise them to this. Consider, for instance, how even in what follows he is covertly preparing the way for this. For having said these things, he added,
2 Corinthians 8:14
Your abundance being a supply for their want.
For not only by the words he has before used but by these also, he is desirous of making the commandment light. Nor yet from this consideration alone, but from that of the recompense also, again he makes it easier; and utters higher things than they deserve, saying, That there may be equality at this time, and their abundance
a supply for your want.
Now what is it that he says? 'You are flourishing in money; they in life and in boldness towards God.' 'Give ye to them, therefore, of the money which you abound in but they have not; that you may receive of that boldness wherein they are rich and you are lacking.' See how he has covertly prepared for their giving beyond their power and of their want. 'For,' he says, 'if you desire to receive of their abundance, give of your abundance; but if to win for yourself the whole, you will give of your want and beyond your power.' He does not say this, however, but leaves it to the reasoning of his hearers; and himself meanwhile works out his object and the exhortation that was meet, adding in keeping with what appeared, the words, that there may be equality at this time.
How equality? You and they mutually giving your superabundance, and filling up your wants. And what sort of equality is this, giving spiritual things for carnal? For great is the advantage on that side; how then does he call it equality?
either in respect of each abounding and wanting, does he say that this [equality] takes place; or else in respect of the present life only. And therefore after saying equality,
he added, at this time.
Now this he said, both to subdue the high-mindedness of the rich, and to show that after our departure hence the spiritual possess the greater advantage. For here indeed we all enjoy much equality of honor; but then there will be a wide distinction and a very great superiority, when the just shine brighter than the sun. Then since he showed that they were to be not only giving, but also receiving, and more, in return; he tries by a further consideration to make them forward, showing that if they did not give of their substance to others, they would not gain anything by gathering all together within. And he adduces an ancient story, thus saying,
2 Corinthians 8:15
As it is written, He that gathered much had nothing over, and he that gathered little had no lack.
Now this happened in the case of the manna. For both they that gathered more, and they that gathered less, were found to have the same quantity, God in this way punishing insatiableness. And this he said at once both to alarm them by what then happened, and to persuade them never to desire to have more nor to grieve at having less. And this one may see happening now in things of this life not in the manna only. For if we all fill but one belly, and live the same length of time, and clothe one body; neither will the rich gain anything by his abundance nor the poor lose anything by his poverty.
3. Why then do you tremble at poverty? And why do you pursue after wealth? 'I fear,' says one, 'lest I be compelled to go to other men's doors and to beg from my neighbor.' And I constantly hear also many praying to this effect, and saying, 'Allow me not at any time to stand in need of men.' And I laugh exceedingly when I hear these prayers, for this fear is even childish. For every day and in every thing, so to speak, do we stand in need of one another. So that these are the words of an unthinking and puffed up spirit, and that does not clearly discern the nature of things. Do you see not that all of us are in need one of another? The soldier of the artisan, the artisan of the merchant, the merchant of the husbandman, the slave of the free man, the master of the slave, the poor man of the rich, the rich man of the poor, he that works not of him that gives alms, he that bestows of him that receives. For he that receives alms supplies a very great want, a want greater than any. For if there were no poor, the greater part of our salvation would be overthrown, in that we should not have where to bestow our wealth. So that even the poor man who appears to be more useless than any is the most useful of any. But if to be in need of another is disgraceful, it remains to die; for it is not possible for a man to live who is afraid of this. 'But,' says one, 'I cannot bear blows arched [in scorn.]' Why do you in accusing another of arrogance, disgrace yourself by this accusation? For to be unable to endure the inflation of a proud soul is arrogant. And why do you fear these things, and tremblest at these things, and on account of these things which are worthy of no account, dreadest poverty also? For if you be rich, thou wilt stand in need of more, yea of more and meaner. For just in proportion to your wealth do you subject yourself to this curse. So ignorant are you of what you pray when you ask for wealth in order to be in need of no man; just as if one having come to a sea, where there is need both of sailors and a ship and endless stores of outfit, should pray that he might be in need of nothing at all. For if you are desirous of being exceedingly independent of every one, pray for poverty; and [then] if you are dependent on any, you will be so only for bread and raiment; but in the other case you will have need of others, both for lands, and for houses, and for imposts, and for wages, and for rank, and for safety, and for honor, and for magistrates, and those subject to them, both those in the city and those in the country, and for merchants, and for shopkeepers. Do you see that those words are words of extreme carelessness? For, in a word, if to be in need one of another appears to you a dreadful thing, [know that] it is impossible altogether to escape it; but if you will avoid the tumult, (for you may take refuge in the waveless haven of poverty,) cut off the great tumult of your affairs, and deem it not disgraceful to be in need of another; for this is the doing of God's unspeakable wisdom. For if we stand in need one of another, yet even the compulsion of this need draws us not together unto love; had we been independent, should we not have been untamed wild beasts? Perforce and of compulsion God has subjected us one to another, and every day we are in collision one with another. And had He removed this curb, who is there who would readily have longed after his neighbor's love? Let us then neither deem this to be disgraceful, nor pray against it and say, 'Grant us not to stand in need of any one;' but let us pray and say, 'Suffer us not, when we are in need, to refuse those who are able to help us.' It is not the standing in need of others, but seizing the things of others, that is grievous. But now we have never prayed in respect to that nor said, 'Grant me not to covet other men's goods.' but to stand in need, this we think a fit subject of deprecation. Yet Paul stood in need many times, and was not ashamed; nay, even prided himself upon it, and praised those that had ministered to him, saying, For you sent once and again to my need;
Philippians 4:16 and again, I robbed other Churches, taking wages of them that I might minister unto you.
2 Corinthians 11:8 It is no mark therefore of a generous temper, but of weakness and of a low minded and senseless spirit, to be ashamed of this. For it is even God's decree that we should stand in need one of another. Push not therefore your philosophy beyond the mean. 'But,' says one, 'I cannot bear a man that is entreated often and complies not.' And how shall God bear you who art entreated by Him, and yet obeyest not; and entreated too in things that advantage you? For we are ambassadors on behalf of Christ,
2 Corinthians 5:20 says he, as though God were entreating by us; be ye reconciled unto God.
'And yet, I am His servant,' says he. And what of that? For when thou, the servant, art drunken, while He, the Master, is hungry and has not even necessary food, how shall your name of servant stand you in stead? Nay, this itself will even the more weigh you down, when thou indeed abidest in a three-storied dwelling while He owns not even a decent shelter; when thou [liest] upon soft couches while He has not even a pillow. 'But,' says one, 'I have given.' But you ought not to leave off so doing. For then only will you have an excuse, when you have not what [to give], when you possess nothing; but so long as you have, (though thou have given to ten thousand,) and there be others hungering, there is no excuse for you. But when thou both shuttest up grain and raisest the price, and devisest other unusual tricks of traffic; what hope of salvation shall you have henceforth? You have been bidden to give freely to the hungry, but thou dost not give at a suitable price even. He emptied Himself of so great glory for your sake, but thou dost not count Him deserving even of a loaf; but your dog is fed to fullness while Christ wastes with hunger; and your servant bursts with surfeiting while your Lord and his is in want of necessary food. And how are these the deeds of friends? Be reconciled unto God,
2 Corinthians 5:20 for these are [the deeds] of enemies and such as are in hostility.
4. Let us then think with shame on the great benefits we have already received, the great benefits we are yet to receive. And if a poor man come to us and beg, let us receive him with much good will, comforting, raising him up with [our] words, that we ourselves also may meet with the like, both from God and from men. For whatsoever ye would that they should do unto you, do ye also unto them.
Matthew 7:12 Nothing burdensome, nothing offensive, does this law contain. 'What you would receive, that do,' it says. The return is equal. And it said not, 'what you would not receive, that do not,' but what is more. For that indeed is an abstinence from evil things, but this is a doing of good things, in which the other is involved. Also He said not 'that do ye also wish, but do, to them.' And what is the advantage? This is the Law and the Prophets.
Would you have mercy shown you? Then show mercy. Would you obtain forgiveness? Then grant it. Would you not be evil spoken of? Then speak not evil. Longest thou to receive praise? Then bestow it. Would you not be wronged? Then do not thou plunder. Do you see how He shows that virtue is natural, and that we need no external laws nor teachers? For in the things we wish to receive, or not to receive from our neighbors, we legislate unto ourselves. So that if you would not receive a thing, yet doest it, or if you would receive it, yet doest it not, you have become self-condemned and art henceforth without any excuse, on the ground of ignorance and of not knowing what ought to be done. Wherefore, I beseech you, having set up this law in ourselves for ourselves, and reading this that is written so clearly and succinctly, let us become such to our neighbors, as we would have them be to ourselves; that may we both enjoy present immunity , and obtain the future good things, though the grace and love towards men of our Lord Jesus Christ, with Whom to the Father, together with the Holy Spirit, be glory, power, honor, now and for ever, and world without end. Amen.
2 Corinthians 8:16
But thanks be to God, Which put the same earnest care for you into the heart of Titus.
Again he praises Titus. For since he had discoursed of almsgiving, he afterwards discourses also of those who are to receive the money from them and carry it away. For this was of aid towards this collection, and towards increasing the forwardness of the contributors. For he that feels confidence as to him that ministers , and suspects not those who are to be receivers, gives with the fuller bountifulness. And that this might be the case then also, hear how he commends those that had come for this purpose, the first of whom was Titus. Wherefore also he says, But thanks be to God, Which put (literally, 'gave') the same earnest care into the heart of Titus.
What is the same?
Which he had also in respect to the Thessalonians, or the same
with me. And mark here wisdom. Showing this to be the work of God, he also gives thanks to Him that gave, so as to incite by this also. 'For if God stirred him up and sent him to you, He asks through Him. Think not therefore that what has happened is of men.' And whence is it manifest that God incited him?
2 Corinthians 8:17
For indeed he accepted our exhortation, but being himself very earnest, he went forth of his own accord.
Observe how he also represents him as fulfilling his own part, and needing no prompting from others. And having mentioned the grace of God, he does not leave the whole to be God's; again, that by this also he may win them unto greater love, having said that he was stirred up from himself also. For, being very earnest, he went forth of his own accord,
'he seized at the thing, he rushed upon the treasure, he considered your service to be his own advantage; and because he loved you exceedingly, he needed not the exhortation I gave; but though he was exhorted by me also, yet it was not by that he was stirred up; but from himself and by the grace of God.'
2 Corinthians 8:18
And we have sent together with him the brother whose praise in the Gospel is spread through all the Churches.
And who is this brother? Some indeed say, Luke, because of the history which he wrote, but some, Barnabas; for he calls the unwritten preaching also Gospel. And for what cause does he not mention their names; while he both makes Titus known see also 2 Corinthians 8:23 by name, and praises him for his cooperation in the Gospel, (seeing that he was so useful that by reason of his absence even Paul could do nothing great and noble; for, because I found not Titus my brother, I had no relief for my spirit,
2 Corinthians 2:13) and for his love towards them, (for, says he, his inward affection is more abundant towards you;
2 Corinthians 7:15) and for his zeal in this matter (for,
he says, of his own accord he went
)? But these he neither equally commends, nor mentions by name? What then is one to say? Perhaps they did not know them; wherefore he does not dwell upon their praises because as yet they had had no experience of them, but only says so much as was sufficient for their commendation unto them (i.e. the Corinthians,) and to their escaping all evil suspicion. However, let us see on what score he eulogizes this man himself also. On what score then does he eulogize? First, praising him from his preaching; that he not only preached, but also as he ought, and with the befitting earnestness. For he said not, 'he preaches and proclaims the Gospel,' but, whose praise is in the Gospel.
And that he may not seem to flatter him, he brings not one or two or three men, but whole Churches to testify to him, saying, through all the churches.
Then he makes him respected also from the judgment of those that had chosen him. And this too is no light matter. Therefore after saying, Whose praise in the Gospel is spread through all the churches,
he added,
2 Corinthians 8:19
And not only so.
What is, and not only so?
'Not only on this account,' he says, 'is respect due to him, that he is approved as a preacher and is praised by all.'
But he was also appointed by the churches along with us.
Whence it seems to me, that Barnabas is the person intimated. And he signifies his dignity to be great, for he shows also for what office he was appointed. For he says,
To travel with us in the matter of this grace which is ministered by us.
Do you see how great are these praises of him? He shone as a preacher of the Gospel and had all the churches testifying to this. He was chosen by us; and unto the same office with Paul, and everywhere was partner with him, both in his trials and in his dangers, for this is implied in the word travel.
But what is, with this grace which is ministered by us?
So as to proclaim the word, he means, and to preach the Gospel; or to minister also in respect of the money; yea rather, he seems to me to refer to both of these. Then he adds,
To the glory of the same Lord, and to show your readiness.
What he means is this: 'We thought good,' he says, 'that he should be chosen with us and be appointed unto this work, so as to become a dispenser and a minister of the sacred money.' Nor was this a little matter. For, Look ye out,
it says, from among you seven men of good report;
Acts 6:3 and he was chosen by the churches, and there was a vote of the whole people taken. What is, to the glory of the same Lord, and your readiness?
'That both God may be glorified and you may become the readier, they who are to receive this money being of proved character, and no one able to engender any false suspicion against them. Therefore we sought out such persons, and entrusted not the whole to one person only, that he might escape this suspicion also; but we sent both Titus and another with him. Then to interpret this same expression, to the glory of the Lord and your ready mind:
he added,
2 Corinthians 8:20
Avoiding this, that any man should blame us in the matter of this bounty which is ministered by us.
What can this be which is said? A thing worthy of the virtue of Paul; and showing the greatness of his tender care and his condescension. 'For,' he says, 'that none should suspect us, nor have the slightest cavil against us, as though we purloined anything of the money placed in our hands; therefore we send such persons, and not one only, but even two or three.' Do you see how he clears them of all suspicions? Not on account of the Gospel, nor of their having been chosen merely; but also, from their being persons of proved character, (and for this very reason) having been chosen, that they might not be suspected. And he said not 'that you should not blame,' but 'that no other person should.' And yet it was on their account that he did this; and he implied as much in saying, to the glory of the same Lord, and your readiness:
however, he does not wish to wound them; and so expresses himself differently,
Avoiding this.
And he is not satisfied with this either, but by what he adds, soothes again, saying,
In the matter of this bounty which is ministered by us,
and mingling his severity with praise. For that they might not feel hurt, and say, 'Is he obliged then to eye us stealthily, and are we so miserable as ever to have been suspected of these things?' Providing a correction against this too, he says, 'the money sent by you is of large amount, and this abundance, that is, the large amount of the money, is enough to afford suspicion to the evil-minded had we not offered that security. '
2 Corinthians 8:21
For we take thought for things, honorable not only in the sight of the Lord, but also in the sight of men.
What can compare with Paul? For he said not, 'Perdition and woe to him who chooses to suspect anything of the kind: so long as my conscience does not condemn me, I waste not a thought on those who suspect.' Rather, the weaker they were, the more he condescended. For it is meet not to be angry with, but help, him that is sick. And yet from what sin are we so removed as he was from any such suspicion? For not even a demon could have suspected that blessed saint of this unfaithfulness. But still although so far removed from that evil suspicion, he does everything and resorts to every expedient , so as not to leave a shadow even to those who might be desirous in any way of suspecting something wrong; and he avoids not only accusations, but also blame and the slightest censure, even bare suspicion.
2 Corinthians 8:22
2. And we have sent with them our brother.
Behold, again he adds yet another, and him also with an encomium; both his own judgment, and many other witnesses [to him].
Whom,
says he, we have many times proved earnest in many things, but now much more earnest.
And having praised him from his own good works, he extols him also from his love towards them; and what he said of Titus, that being very earnest he went forth of his own accord;
this he says of this person also, saying, but now much more earnest;
laying up beforehand for them the seeds of [the proof of their] love toward the Corinthians.
And then, after having showed forth their virtue, he exhorts them also on their behalf, saying,
2 Corinthians 8:23
Whether any inquire about Titus; he is my partner and my fellow-worker to youward.
What is, Whether about Titus?
'If,' says he, 'it be necessary to say any thing, this I have to say,' that he is my partner and fellow-worker to youward.
For he either means this; or, 'if you will do anything for Titus, you will do it unto no ordinary person, for he is my partner.
' And while appearing to be praising him, he magnifies them, showing them to be so disposed towards himself as that it were sufficient ground of honor among them that any one should appear to be his partner.
But, nevertheless, he was not content with this, but he also added another thing, saying, fellow-worker to youward.
Not merely fellow-worker,
'but in matters concerning you, in your progress, in your growth, in our friendship, in our zeal for you;' which last would avail most especially to endear him unto them.
Or our brethren:
'or whether you wish,' he says, 'to hear any thing about the others: they too have great claims to be commended to you. For they also,' he says, 'are our brethren, and,
The messengers of the Churches,
' that is, sent by the Churches. Then, which is greater than all,
The glory of Christ;
for to Him is referred whatever shall be done to them. 'Whether then ye wish to receive them as brethren, or as Apostles of the Churches, or as acting for the glory of Christ; you have many motives for good will towards them. For on behalf of Titus, I have to say, that he is both my partner,
and a lover of you; on behalf of these, that they are brethren,
that they are the messengers of the churches,
that they are the glory of Christ.
Do you see that it is plain from hence also, that they were of such as were unknown to them? For otherwise he would have set them off by those things with which he had also set off Titus, namely, his love towards them. But whereas as yet they were not known to them, 'Receive them,' he says, 'as brethren, as messengers of the churches, as acting for the glory of Christ.' On which account he adds;
2 Corinthians 8:24
Wherefore show ye unto them, to the person of the churches, the proof of your love, and of our glorying on your behalf.
'Now show,' he says, 'how ye love us; and how we do not lightly nor vainly boast in you: and this you will show, if you show forth love towards them.' Then he also makes his words more solemn, by saying, unto the person of the churches.
He means, to the glory, the honor, of the churches. 'For if you honor them, you have honored the churches that sent them. For the honor passes not to them alone, but also to those that sent them forth, who ordained them, and more than these, unto the glory of God.' For when we honor those that minister to Him, the kind reception passes unto Him, unto the common body of the churches. Now this too is no light thing, for great is the potency of that assembly.
3. Certain it is at least that the prayer of the churches loosed Peter from his chains, opened the mouth of Paul; their voice in no slight degree equips those that arrive unto spiritual rule. Therefore indeed it is that both he who is going to ordain calls at that time for their prayers also, and that they add their votes and assent by acclamations which the initiated know: for it is not lawful before the uninitiated to unbare all things. But there are occasions in which there is no difference at all between the priest and those under him; for instance, when we are to partake of the awful mysteries; for we are all alike counted worthy of the same things: not as under the Old Testament [when] the priest ate some things and those under him others, and it was not lawful for the people to partake of those things whereof the priest partook. But not so now, but before all one body is set and one cup. And in the prayers also, one may observe the people contributing much. For in behalf of the possessed, in behalf of those under penance, the prayers are made in common both by the priest and by them; and all say one prayer, the prayer replete with pity. Again when we exclude from the holy precincts those who are unable to partake of the holy table, it behooves that another prayer be offered, and we all alike fall upon the ground, and all alike rise up. Again, in the most awful mysteries themselves, the priest prays for the people and the people also pray for the priest; for the words, with your spirit,
are nothing else than this. The offering of thanksgiving again is common: for neither does he give thanks alone, but also all the people. For having first taken their voices, next when they assent that it is meet and right so to do,
then he begins the thanksgiving. And why do you marvel that the people any where utter anything with the priest, when indeed even with the very Cherubim, and the powers above, they send up in common those sacred hymns? Now I have said all this in order that each one of the laity also may be wary , that we may understand that we are all one body, having such difference among ourselves as members with members; and may not throw the whole upon the priests but ourselves also so care for the whole Church as for a body common to us. For this course will provide for our greater safety, and for your greater growth unto virtue. Here, at least, in the case of the Apostles, how frequently they admitted the laity to share in their decisions. For when they ordained the seven, Acts 6:2-3 they first communicated with the people; and when Peter ordained Matthias, with all that were then present, both men and women. Acts 1:15, etc. For here is no pride of rulers nor slavishness in the ruled; but a spiritual rule, in this particular usurping most, in taking on itself the greater share of the labor and of the care which is on your behalf, not in seeking larger honors. For so ought the Church to dwell as one house; as one body so to be all disposed; just as therefore there is both one Baptism, and one table, and one fountain, and one creation, and one Father. Why then are we divided, when so great things unite us; why are we torn asunder? For we are compelled again to bewail the same things, which I have lamented often. The state in which we are calls for lamentation; so widely are we severed from each other, when we ought to image the conjunction of one body. For in this way will he that is greater, be able to gain even from him that is less. For if Moses learned from his father-in-law somewhat expedient which himself had not perceived, Exodus 18:14, etc. much more in the Church may this happen. And how then came it that what he that was an unbeliever perceived, he that was spiritual perceived not? That all those of that time might understand that he was a man; and though he divide the sea, though he cleave the rock, he needs the influence of God, and that those acts were not of man's nature, but of God's power. And so let another rise up and speak; and so now, if such and such an one does not say expedient things, let another rise up and speak; though he be an inferior, yet if he say somewhat to the purpose , confirm his opinion; and even if he be of the very meanest, do not show him disrespect. For no one of these is at so great a distance from his neighbor, as Moses' father-in-law was from him, yet he disdained not to listen to him, but even admitted his opinion, and was persuaded, and recorded it; and was not ashamed to hand down the circumstances to history; casting down [so] the pride of the many. Wherefore also he left this story to the world engraven as it were on a pillar, for he knew that it would be useful to many. Let us then not overlook those who give us behooveful counsel, even though they be of the meaner sort, nor insist that those counsels prevail which we have ourselves introduced; but whatever shall appear to be best, let that be approved by all. For many of duller sight have perceived things sooner than those of acute vision, by means of diligence and attention. And say not, why do you call me to council, if you hearken not to what I say?
These accusations are not a counsellor's, but a despot's. For the counsellor has only power to speak his own opinion; but if something else appear more profitable, and yet he will carry his own opinion into effect, he is no longer a counsellor but a despot, as I said. Let us not, then, act in this manner; but having freed our souls from all arrogancy and pride, let us consider, not how our counsels only may stand, but how that opinion which is best may prevail, even though it may not have been brought forward by us. For no light gain will be ours, even though we should not have discovered what behooves, if ourselves accepted what has been pointed out by others; and abundant is the reward we shall receive from God, and so too shall we best attain to glory. For as he is wise that speaks that which is behooveful, so shall we that have accepted it, ourselves also reap the praise of prudence and of candor. Thus if both houses and states, thus too if the Church be ordered, she will receive a larger increase ; and so too shall we ourselves, having thus best ordered our present lives, receive the good things to come: whereunto may we all attain, through the grace and love towards men of our Lord Jesus Christ, to Whom be glory for ever and ever. Amen.