8-2
2 Cor. 8:9-15
9 For you know the grace of our Lord Jesus Christ, that though he was rich, yet for your sake he became poor, so that by his poverty you might become rich. 10 And in this matter I give my advice: it is best for you now to complete what a year ago you began not only to do but to desire, 11 so that your readiness in desiring it may be matched by your completing it out of what you have. 12 For if the readiness is there, it is acceptable according to what a man has, not according to what he has not. 13 I do not mean that others should be eased and you burdened, 14 but that as a matter of equality your abundance at the present time should supply their want, so that their abundance may supply your want, that there may be equality. 15 As it is written, “He who gathered much had nothing over, and he who gathered little had no lack.”
294. – Here he uses the example of Christ to induce the Corinthians to give alms, saying: I wish to approve your good disposition, namely, for giving to the poor, and you should do this by reason of Christ’s example. For, that is, because you know the grace of our Lord Jesus Christ, which he conferred on the human race: “Grace and truth came through Jesus Christ” (Jn. 1:17). This is called grace, because whatever the Son of God assumed of our punishments, all must be imputed to grace, because he was not anticipated by anyone’s goodness, or compelled by anyone’s power, or induced by any necessity of his own. But it is grace, because he for your sake he became poor [needy]. He says, needy, which is more than poor; for a needy person is one who not only has very little, but is destitute; but a poor man is one who has a little. Therefore, to signify the extent of his poverty, he says, he became poor [needy], namely, in temporal things: “The Son of Man has nowhere to lay his head” (Lk. 9:58); “Remember my affliction” (Lam. 3:19). He was made needy not from necessity but willingly, because that grace would not then be a grace. Hence he says, though he was rich, namely, in spiritual goods: “The same Lord is Lord of all and bestows his riches upon all who call upon him” (Rom. 10:12); “Riches and honor are with me” (Prov. 8:18). He says, being, and not “having been,” lest it seem that Christ lost his spiritual riches when he assumed poverty. For he assumed this poverty in such a way that he did not lose those inestimable riches: “Both rich and poor together” (Ps. 49:2). Rich is spiritual things, poor in temporal things.
295. – The reason he willed to be made needy is added, when he says, so that by his poverty you might become rich, i.e., that through his poverty in temporal things, you might become rich in spiritual things. And this for two reasons: for an example and for a sacrament. For an example, indeed, because if Christ loved poverty, we also should love it because of his example. But by loving poverty in temporal things, we are made rich in spiritual things: “Has not God chosen those who are poor in the world to be rich in faith and heirs of the kingdom which he has promised to those who love him?” (Jas. 2:5). This is why he says, so that by his poverty you might become rich. For the sacrament, however, because everything Christ did or endured was for our sake. Hence, just as by the fact that he endured death, we were delivered from eternal death and restored to life, so by the fact that he suffered need in temporal things, we have been delivered from need in spiritual things and made rich in spiritual things: “That in every way you were enriched in him with all speech and all knowledge” (1 Cor. 1:5).
296. – Then when he says, And in this matter I give my advice, he induces them to give on their part. In regard to this he does two things. First, he shows the benefit they will obtain from this; secondly, he shows that this is desired from itself, namely, that they would give alms (v. 10b).
297. – He says therefore: considering this benefit, I give my advice, i.e., I urge you to give alms not only for the benefit of the saints in Jerusalem but also for your benefit: “The good counsels of a friend are sweet to the soul” (Prov. 27:9, Vulgate). And this is because it is best for you. For the good of piety is more beneficial to the doer than to the one to whom it is done, because the doer obtains a spiritual benefit from it, but the recipient a temporal one. And just as the spiritual is preferred to the temporal, in works of piety the profit to the giver is preferred to the benefit of the recipient: “Godliness is of value in every way” (1 Tim. 4:8).
298. – But this is not only profitable to them, but they also wanted this; hence he says, now to complete what a year ago you began not only to do but to desire. Here he does three things. First, he reminds them of their good start; secondly, he urges them to the due end (v. 11); thirdly, he explains something he had said (v. 12).
299. – He says therefore: in truth you should give alms gladly, because this is not only profitable to you, but you began not only to do but to desire this spontaneously, namely, to give alms, a year ago, i.e., before I came to you. As if to say: it is better to will than to do: “So a word is better than a gift” (Sir. 18:16). Therefore, you should be eager to give.
300. – And because you are eager to give, therefore, now complete in deed what you had in your intention; otherwise that willingness is in vain: “Let us not love in word or speech but in deed and in truth” (1 Jn. 3:18); “And I am sure that he who began a good work in you will bring it to completion at the day of Jesus Christ” (Phil. 1:6). The reason for this is so that your readiness in desiring it, i.e., the judgment of your will, according to a Gloss is prompt, may be matched by your completing it. Or another way, so that mind is taken for will, and then the sense is: as you were prompt in willing, so be prompt in accomplishing, and this out of what you have, i.e., according to your means.
301. – Then he explains what he means by out of what you have, saying, For if the readiness is there, it is acceptable according to what a man has. As if to say: I say that you should be prompt to give, but I do not wish to burden you in this matter, namely, that you would give beyond your means, because perhaps your will inclines you to this; but in this matter the work cannot follow the will. Therefore he says, out of what you have. For, i.e., because, if the readiness is there, it is acceptable according to what a man has, the reason being that the will is accepted in the accomplishment of the work; but the work is not perfected except from what a man has; hence he says, it is acceptable according to what a man has: “If you have much, give generously; if you have a little, then try to impart a little gladly” (Tob. 4:9, Vulgate).
302. – Then when he says, I do not mean, he removes a suspicion. For someone could say: if we give alms to the saints in Jerusalem, they will live in idleness, while we suffer a loss and become wretched. Therefore the Apostle first removes the suspicion; secondly he shows his intention (v. 13b); thirdly, he confirms it by authority (v. 14b).
303. – He removes this suspicion when he says, I do not mean that others should be eased and you burdened. As if to say: I do not urge you to give alms in order that others might be refreshed, as they live in idleness off your alms, while you are burdened, impoverished, because you would be afflicted. But do they commit sin who give everything to others and they are later afflicted with poverty? It seems so from these words of the Apostle. I answer that according to a Gloss, it would be better to give all to the poor and be afflicted with Christ. But what the Apostle says here is out of condescension, because they were weak and might perhaps have fallen away if they were pressed by need.
304. – He discloses his intention when he says, but that as a matter of equality your abundance at the present time should supply their want. As if to say: I do not seek your affliction, but an equality, namely, that your abundance supply their want. This can explained in three ways. First, as an equality of quantity; secondly, an equality of proportion; thirdly, an equality of the will.
305. – An equality of quantity, because they, i.e., the Corinthians, abounded in temporal things and were wanting in spiritual things; but the saints in Jerusalem abounded in spiritual things and were lacking in temporal things. Therefore he desired that an equality of quantity be established between them, namely, that those who abounded in temporal things give half of everything to those in need of them, while the others should give half of their spiritual things to them, so that they would be equally rich. Therefore, he says rather, that as a matter of equality of quantity, i.e., from a half-share of your goods at the present time, which is short, let your abundance of earthly goods supply their want in spiritual goods, i.e., that you may be partakers of eternal life: “Make friends for yourselves by means of unrighteous mammon” (Lk. 16:9); “In dividing the lot, give and take” (Sir. 14:15); i.e., give temporal things and accept spiritual things.
306. – As an equality of proportion it is explained in the following way, and better: you Corinthians have an abundance of temporal goods, but the saints of Jerusalem an abundance of spiritual goods. I wish, therefore, that as a matter of equality, not according to quantity, but according to proportion, namely, that as they are sustained by your alms, so may you be enriched by their prayers to God. For just as they are not as rich in your temporal goods as you are rich, so neither are you as rich in their spiritual goods as they are. And so he says: but by an equality in the present time your abundance of earthly things should supply their want of earthly good, so that their abundance of spiritual things may supply your want: “If we have sown spiritual good among you, is it too much if we reap your material benefits?” (1 Cor. 9:11).
307. – It is explained as an equality of will in this way: but by an equality your abundance at the present time should supply their want, i.e., I desire an equality of will to be in you, that just as they are willing to communicate to you the things in which they abound, so you would have the will to communicate to them the things in which you abound.
308. – Then he confirms this with an authority; hence he says, As it is written, namely in Ex. (16:18): “He who gathered much”, i.e., had collected more manna than an omer, “had nothing over”, i.e., did not have more than his sufficiency; “and he who gathered little had no lack”, i.e., he did not fall short of it, because all had an equal abundance, as it says in Ex. (16:18). And so neither he who had collected more had more, nor he who had prepared less, discovered less.
8-3
2 Cor. 8:16-24
16 But thanks be to God who puts the same earnest care for you into the heart of Titus. 17 For he not only accepted our appeal, but being himself very earnest he is going to you of his own accord. 18 With him we are sending the brother who is famous among all the churches for his preaching of the gospel; 19 and not only that, but he has been appointed by the churches to travel with us in this gracious work which we are carrying on, for the glory of the Lord and to show our good will. 20 We intend that no one should blame us about this liberal gift which we are administering, 21 for we aim at what is honorable not only in the Lord’s sight but also in the sight of men. 22 And with them we are sending our brother whom we have often tested and found earnest in many matters, but who is now more earnest than ever because of his great confidence in you. 23 As for Titus, he is my partner and fellow worker in your service; and as for our brethren, they are messengers of the churches, the glory of Christ. 24 So give proof, before the churches, of your love and of our boasting about you to these men.
309. – After dealing with the collections, to which they should contribute, the Apostle then deals with the ministers by whom the collections should be made. In regard to this he does two things. First, he names them; secondly, he recommends them to the Corinthians (v. 24). In regard to the first he does three things. First, he names Titus; secondly, Barnabas (v. 18); thirdly, Apollos (v. 22). Concerning Titus he commends two things, namely, his earnest care and the sign of his earnest care (v. 17).
310. – He says therefore, in regard to Titus: I have said above that I have asked Titus to prove that grace collecting alms, because it has a bearing on the care entrusted to me by the apostles, in which I have also found him careful. But thanks be to God who puts the same earnest care for you into the heart of Titus, as I have, for exhorting you and promoting you to works of mercy, because he is as solicitous as I to prove this grace for you: “And we desire each one of you to show the same earnestness in realizing the full assurance of hope until the end” (Heb. 6:11); “The leader, in diligence” (Rom. 12:8).
311. – But the sign of this carefulness is that when I asked him, he consented to my exhortation; hence he says, For he not only accepted our appeal, and because he carried out what I asked; hence he says, but being himself very earnest, of his own accord more than by my exhortation, he is going to you, although at first he refused to go on account of your sins: “Never flag in zeal” (Rom. 12:11).
312. – Then when he says, With him we are sending the brother, he treats of the second minister. In regard to this he does two things. First, he commends him; secondly, he gives the reason why he is sending such earnest messengers (v. 20)
313. – This brother, according to some, is Luke, and according to others, Barnabas. Whoever it is, he recommends him on three points, namely, on his reputation, because of his fame, that is, Luke’s, is in the gospel written by him among all the churches, because it was approved by the apostles. Or whose fame, namely, Barnabas’, is in the preaching of the gospel among all the churches, because he preached to Jews and Gentiles. Hence it is said of Barnabas in Acts (4:38), that he was a good man, full of faith and the Holy Spirit. He also commends him on his companionship, because not only that, i.e., not only is he famous, but he has been appointed by the churches to travel with us in this gracious work, i.e., of my preaching, for which we traveled as pilgrims over the world: “We know that while we are at home in the body we are away from the Lord” (2 Cor. 5:6). And this is true of Luke, because he was one of the seventy-two disciples and a companion of Paul. It is also true of Barnabas, because it was said by the Holy Spirit in Acts (13:2): “Set apart for me Barnabas and Saul for the work to which I have called them.” And he was made a companion for this gracious work, namely, to collect the alms, of for this gracious work of preaching, of which it says in Eph. (3:8): “To me, though I am the very least of all the saints.” He also commends him from his office, because he is a minister of grace which we are carrying on: “This is how one should regard us, as servants of Christ” (1 Cor. 4:1); “Who has made us competent to be ministers of a new covenant” (2 Cor. 3:6). But that grace is administered for the glory of the Lord, namely, that our Lord be glorified by the alms collected after the conversion of many people by our preaching, because, as it says in Prov. (14:28): “In a multitude of people is the glory of a king.” Likewise it is administered in order that our will be fulfilled, because we want this to be done; hence, he says, and to show our good will, i.e., predestined by God, who from eternity predestined us to have such a will.
314. – Then when he says, We intend, he assigns the cause for why he is sending such solemn messengers. First, he assigns the reason for this; secondly, he proves it (v. 21).
315. – He says therefore: the reason we are sending such solemn messengers is this, that you may know that this affair is in our heart. Hence he says, We intend that no one should blame us. As if to say: to avoid the accusation that could be lodged against us by others either for negligence, if we did not send solemn messengers, or of fraud, if we did not send trustworthy men. But they are energetic and prompt and trustworthy, because they were given by the churches and chosen by the Holy Spirit: “We put no obstacle in any one’s way, so that no fault may be found with our ministry” (2 Cor. 6:3). But he says, about this liberal gift, namely, of alms, or of converted Gentiles: “As each has received a gift, employ it for one another, as good stewards of God’s varied grace” (1 Pet. 4:10).
316. – Then he proves this, saying: for we aim at what is honorable not only in the Lord’s sight but also in the sight of men, namely, that the good works may be seen by them. And he does this by providing carefully and by imitating good men: “Let love be genuine; hate what is evil, hold fast to what is good” (Rom. 12:9).
317. – Then when he says, And with them we are sending our brother, he deals with the third messenger, namely, Apollos, and he does two things. First, he commends him for his diligence, when he says, whom, namely, Apollos, we have often tested and found earnest in many matters for your salvation, but who is now more earnest than ever. For as is apparent above, Apollos was the first one after the Apostle to preach to the Corinthians: “I planted, Apollos watered, but God gave the growth” (1 Cor. 3:6). But being disturbed at their sin, he departed and put aside the carefulness he had previously for them. But now, hearing of their conversion, he became more diligent than ever for their salvation: “Eager to maintain the unity of the Spirit in the bond of peace” (Eph. 4:3); “The leader, in diligence” (Rom. 12:8).
318. – Secondly, he discloses the cause of the diligence he assumed, because Apollos is confident of you from the things Titus has said about you, commending you. Hence, he says, because of his great confidence in you. As for Titus, he is my partner, and because he gladly went in fellowship with Titus and Luke, or Barnabas, and because he was induced to do this by the apostles of the Church, who are in Judea. And therefore he says: as for our brethren, they are messengers of the churches of Judea, that is, they induced him to have a care for you; which churches are the glory of Christ, i.e., to the glory of Christ.
319. – Then when he says, so give proof, he recommends those messengers to the Corinthians, saying: because I have sent such men to you, so give proof, before the churches, of your love and of our boasting about you to these men, i.e., show by your deeds that you have charity toward them, and that he has truthfully commended you, and that he was right in boasting about you, before the churches, where I have been and to whom I have preached; or: before the churches, because what you do to them will be made known to all the churches.