2 Corinthians 8:1–5

Paul says that they had received the grace of God because they accepted the word of faith devoutly.

"Moreover, brethren, we make known to you the grace of God which hath 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 purposeth to discourse of alms-giving; wherefore also he saith 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 hath been given in the Churches of Macedonia." For that they might not be uplifted he calleth what they did "grace;" and whilst relating what others did he worketh 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.

By "the grace of God" Paul means the possession of every good thing. He is not excluding the role of free will by saying this but teaching that every good work is made possible by the help of God.

Not in vain did he bestow so many praises upon them above, but with the purpose of softening them, for he intended to urge them toward love of the poor. Therefore he also said above: "I can rely on you," that is, whatever I say to you, you do. However, he did not say outright: give alms, but, setting before them as an example what others had done, he rouses them also to similar zeal. Note that he calls the disposition toward almsgiving "the grace of God." Through this he both makes his own word beyond reproach and calls the Corinthians to almsgiving as to a gift of God. And he did not say: in this or that city, but praises all of Macedonia, so that they too would all be moved to similar zeal.

Having exhorted them to good in general, he now exhorts them to a particular good, namely, to contribute to the things being collected for the saints at Jerusalem. For, as it says in Acts (chap. 5), and suggested in Gal. (2:10), the apostles had charged Paul and Barnabas to preach the word of salvation to the Gentiles and exhort them to help the saints in Jerusalem, who having sold all their possessions and placed them at the feet of the apostles, were in dire need. It is to this that he induces them now, and he does two things. First, he urges them to give; secondly, he advises them how to give, namely, quickly and generously (chap. 9). In regard to the first he does two things. First, he treats of what should be given; secondly, of the ministers by whom these things will be collected (v. 16). In regard to the first he does two things. First, he exhorts them to give; secondly, he rejects any excuse (v. 13). He uses three things to urge them to give. First, the example of others who gave; secondly, the example of Christ (v. 9); thirdly, their own benefit (v. 10). In regard to the first he does three things. First, he gives the example; secondly, he shows how he was moved by this example (v. 6); thirdly, he suggests that they follow this example (v. 7). In regard to the first it should be noted that in order to induce the Corinthians to contribute generously, he proposes to them the example of the Macedonians and commends them for two things, namely, their patience in adversity and their generosity in giving.

In regard to the first, it should be noted that the Apostle urges them to give alms, so that their merit may grow. Consequently, he did this at a time when they could merit, namely, in the time of grace, for that is when alms are meritorious. Therefore he says, "We want you to know, brethren, about the grace," i.e., the gratuitous gift, of God, namely, the bestowing of alms. He calls this a grace, because every good we do is from God's grace. Which grace was not given to them but to me, namely, inasmuch as it was by my management and care and urging that the Macedonians were moved to this: "To me, though I am the very least of all the saints" (Eph. 3:8). It was shown, I say, to me in the churches of Macedonia, i.e., among the faithful in Macedonia.

Although the Macedonians were short of material resources, their souls were rich, because they ministered to the saints with a pure conscience, trying to please God rather than men.

"How that in much proof of affliction the abundance of their joy." Seest thou 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, "Ye 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." 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. "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.

Some are poor in material terms but rich in their simplicity. They would rather give than receive.

This is the height of praise, for in affliction they remained calm and in the depths of poverty they gave generously of what they had.

That is, having many afflictions, they became more skilled through patience; they did not fall, but rather rejoiced, not simply rejoiced, but rejoiced abundantly.

It was a grace as to two things. First, as to patience, because, i.e., "for in a severe test of affliction, they have had an abundance of joy." Here he lays down the conditions of perfect patience: one is that a person be constant, so that he will not be cast down by fear of tribulation or by the very experience of tribulation. Hence he says, "for in a severe test of affliction," they were constant. The other is that they rejoice in those tribulations, as we read of St. Lawrence. As to this he says, they had an abundance of joy, i.e., the Macedonians: "Count it all joy, my brethren, when you meet various trials" (Jas. 1:2); "Rejoice in your hope, be patient in tribulation" (Rom. 12:12). Or: in a severe test of affliction, not that which they suffered, but which he saw suffered in Macedonia, they have had an abundance of joy.

Secondly, it is a grace as to their generosity in almsgiving; as to this he says, "and their extreme poverty have overflowed in a wealth of liberality on their part." Here he does two things: first, he mentions their generosity; secondly, he explains what he had said (v. 3).

He says therefore: not only were they patient in tribulations, namely, the Macedonians, but they were also liberal, considering their extreme or very noble poverty. According to a Gloss, the raising of the spirit above temporal things and a contempt for them makes poverty profound. And so their poverty was very profound, because they did not have riches and scorned them: "Has not God chosen those who are poor in the world to be rich in faith and heirs of the kingdom" (Jas. 2:5). This poverty, I say, overflowed, i.e., grew into riches by giving.

But the explanation found in this Gloss does not seem to accord with the Apostle's intention; therefore, it must be explained another way. Here it should be noted that there are two causes which make a man sufficiently ready to give: one is from an abundance of riches, or from a contempt for riches. Consequently, in a poor man contempt for riches produces the same effect as abundance in a rich man. Hence he says, their extreme poverty so overflowed, i.e., produced the effect of abundance, in a wealth of liberality on their part, because their heart was solely on God. And from this arose their contempt for riches: "The integrity of the upright guides them" (Prov. 11:3).

Because they gave themselves to God wholeheartedly, they wanted to offer even more than their strength allowed.

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, "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.

That is, just as their great affliction produced an abundance of joy, so also their great and extreme poverty not only did not hinder them from giving alms, but even more impelled them "to abound in riches." He did not say, however, in riches of giving, but "of generosity," that is, of a sincere disposition toward liberality. For charity is valued not by the abundance of what is given, but by the disposition of those who give. It is remarkable that in such poverty (for they were cut off from their own countrymen) they showed such generosity.

Then when he says, "For they gave according to their means," he explains what he said by commending their generosity as to three things, namely, as to the quantity given, the will to give, and the order of giving.

As to the quantity given, it was beyond their power. Hence, he says: truly I abounded in riches, for they gave according to their means, as I can testify, and beyond their means, because they gave so much that they were in need later. Or it might be said, and better, that there is an internal power of the soul and an external power, namely, the amount of one's riches. The internal power is the soul's readiness to give; hence he says, I can testify that of their own free will that they were willing to give according to the internal power of their soul and beyond the external power of their riches: "So you will be laying up a good treasure for yourself against the day of necessity" (Tob. 4:9). But on the other hand, whoever gives beyond his power gives immoderately; therefore, he is not worthy of praise. I answer that power in giving can be considered in two ways, namely, absolutely and according to a proportion. Therefore, when a person gives more than others of his proportion, he does not sin; but if he gives absolutely above his power, then he gives immoderately.

Because the Macedonians were offering more than they could afford, Paul was inclined to refuse their contribution, fearing that hardship would later cause them to reconsider their good deed. But because they showed themselves to be of such character that they stood firm, with a pure mind in the confidence of faith, attaching more importance to the promises for the future than to immediate rewards in the present, in the end it seemed right for him to accept their contribution.

"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." Seest thou 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.'

He explains what was said above and says: "according to their power," even "beyond their power"; for therein consists the abundance of simplicity, that is, in that which is "beyond their power." Moreover, they were not exhorted by us, but were "willing of themselves." And what do I say? They themselves earnestly besought and implored us. He says this in order to move them as well, not so much to generous giving, as to giving with eagerness. With this aim he also dwells on this subject.

Here words are lacking: they asked us to accept this ministry. He said "gift," so that the Corinthians, as those who were zealous for spiritual gifts, would also resort to almsgiving as a gift, about which he spoke above as well. And he called it "participation" so that they would know that by giving to others, they themselves receive.

Thus does he commend their generosity as to the quantity given; but he commends it as to their will to give, when he says, "of their own free will": "Speak to the people of Israel, that they take for me an offering; from every man whose heart makes him willing you shall receive the offering for me" (Ex. 25:2). They were willing in the sense that they asked us, begging us earnestly. As if to say: they not only asked, but they induced us by reasons that they might have the favor of taking part in the relief of the saints, i.e., be allowed to give their own to the poor saints in Jerusalem, not considering that they were doing a favor for us, but we for them: "Do not neglect to do good and to share what you have, for such sacrifices are pleasing to God" (Heb. 13:16).

By giving themselves to God first and then to their fellow believers, the Macedonians demonstrated their sincere desire to be made perfect. Paul quoted their example in the hope of persuading the Corinthians to do likewise.

"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 whilst 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.

The words "not as we expected" refer not to the Macedonians' willingness to give but to the amount which they gave.

We did not expect that those in such poverty and such affliction would ask us to accept their service.

Here he testifies to their other virtues as well. For they did not become puffed up from the fact that they gave alms, nor did they neglect other virtues, but they wholly gave themselves over to the Lord, wholly and undividedly inclined themselves to every God-pleasing work. "And to us" they gave themselves, that is, they were obedient in all things, they showed love "by the will of God," that is, as is pleasing to God, and not according to human calculation.

He also commends their generosity as to the order of giving, because they not only gave what they owned, but they first gave themselves. For this should be the order of giving, namely, that a man be first acceptable to God, for if a man is not pleasing to God, his gifts are not acceptable: "And the Lord had regard for Abel and his offering" (Gen. 4:4). Therefore he says, "and this, not as we expected." As if to say: they were truly willing, because not as we expected, i.e., not with the intention we considered, that is, that they would give in reparation for sin; but first they gave themselves to the Lord, by amending their life, and to us, by obeying in all things, by the will of God, which is that man be subject to his vicars: "Obey your leaders and submit to them" (Heb. 13:17). A Gloss says that their offerings would not have been acceptable, unless they had first given themselves to God. Therefore, it seems that alms should not be accepted from sinners. I answer that they should not be accepted, when they are given with the intention of being nourished in their sins.