2 Corinthians 8:7–15

Paul is exhorting the Corinthians to take pride in these things in the sight of the other churches, for if they are keen to minister to the saints it is proof that they have mended their ways. Commentary on Paul's Epistles.

See again his exhortation accompanied with commendations, greater commendations. And he said not, 'that ye give,' but "that ye 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." Seest thou 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.

He exhorts with praises and says: since you have all other things in abundance, then in this matter as well — not only give alms, but give them in abundance; which means either that they should surpass the Macedonians, or simply that they should be more generous. "In faith," that is, in the gifts of faith, unwavering; "in word," that is, in the word of wisdom; "in knowledge," that is, in knowledge of doctrines; "and in all diligence," that is, in zeal for the other virtues, "and in your love toward us." For he said before that you demonstrated to Titus your love toward me, being zealous on my behalf.

Then when he says, "Now as you excel in everything," he urges them to be influenced by this example. Here he does two things. First, he urges them to be prompted by the example of the Macedonians to give alms; secondly, he removes a suspicion (v. 8).

He says therefore: "Now as you excel in everything—in faith, in utterance, in knowledge, in all earnestness, and in your love for us—see that you excel in this gracious work also." As if to say: just as you surpass the Macedonians in all other graces, so you should surpass them in this, namely, in giving alms. And this is what he says: as you excel in all other things: first, in things pertaining to the intellect; and as to this he says, in faith, by which they believe, and in utterance, by which they confess: "For man believes with his heart and so is justified, and he confesses with his lips and so is saved" (Rom. 10:10); in knowledge of the Scriptures: "In every way you were enriched in him with all speech and all knowledge" (1 Cor. 1:5). Secondly, in things pertaining to works; as to this he says, in all earnestness, namely, in doing good: "Never flag in zeal" (Rom. 12:11). Thirdly, in things pertaining to the effect; as to this he says, and in your love spiritually dwelling in us superabundantly: "And above all these put on love, which binds everything together in perfect harmony" (Col. 3:14). As, I say, you abound in all those things, so I asked Titus to see that in this gracious work, namely, of alms, you may also excel.

Paul is not ordering the Corinthians to send money to those who are suffering want but encouraging them to do so, demonstrating that they have the right attitude toward God and others. In return for their generosity they will undoubtedly receive a reward.

See how constantly he humors them, how he avoids offensiveness, and is not violent nor compulsory; or rather what he says hath 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, Ye know "the grace of God which hath been given in the Churches of Macedonia;" and by their own, "therefore that ye abound in everything, in utterance and knowledge." For this hath power to sting man more that he falls short of himself, than that he does so of others.

That is, not compelling you and not doing you violence.

That is, I praise the Macedonians for the purpose of showing your love for the poor saints, through their zeal, as more praiseworthy and more illustrious.

But because there might be a suspicion that he was ordering them to give alms, contrary to what is stated in Ezek. (34:4): "With force and harshness you have ruled them," he removes this, saying: "I say this not as a command," i.e., what I asked Titus, or the fact that I say this to you, I did not do as though commanding: "Not as domineering over those in your charge but being examples to the flock" (1 Pet. 5:3). But I say this to prove, i.e., desiring to prove, by the earnestness of others, namely, the Macedonians, that your love also is genuine. Here it should be noted that a good disposition refers not only to an aptitude to learn easily, but also to acting well, the reason being that in order to act well, a knowledge which directs is necessary. Therefore, just as in learning, a person is said to have a good disposition, if he quickly grasps the words of the teacher, so in doing good a person is said to have a good disposition, if he is quickly moved to do good by the example of others. That is why the Apostle says, to prove that your love also is genuine, i.e., how prompt a will you have for giving when moved by the example of the Macedonians: "I do not write this to make you ashamed, but to admonish you as my beloved children" (1 Cor. 4:14).

Paul is saying that Christ was made poor because God deigned to be born as man, humbling the power of his might so that he might obtain for men the riches of divinity and thus share in the divine nature, as Peter says. He was made man in order to take humanity right into the Godhead. Therefore Christ was made poor, not for his sake but for ours, but we are made poor for our own benefit. Commentary on Paul's Epistles.

Listen, now, to something about riches in answer to the next inquiry in your letter. In it you wrote that some are saying a rich man who continues to live rich cannot enter the kingdom of heaven unless he sells all he has and that it cannot do him any good to keep the commandments while he keeps his riches. Their arguments have overlooked our fathers, Abraham, Isaac and Jacob, who departed long ago from this life. It is a fact that all these had extensive riches, as the Scripture faithfully bears witness, yet he who became poor for our sakes, although he was truly rich, foretold in a truthful promise that many would come from the east and the west and would sit down not above them nor without them but with them in the kingdom of heaven. Yes, the haughty rich man, who was clothed in purple and fine linen and feasted sumptuously every day, died and was tormented in hell. Nevertheless, if he had shown mercy to the poor man covered with sores who lay at his door and was treated with scorn, he himself would have deserved mercy. And if the poor man's merit had been his poverty, not his goodness, he surely would not have been carried by angels into the bosom of Abraham who had been rich in this life. This is intended to show us that on the one hand it was not poverty in itself that was divinely honored nor that riches were condemned but that the godliness of the one and the ungodliness of the other had their own consequences.

What human being could know all the treasures of wisdom and knowledge hidden in Christ and concealed under the poverty of his humanity? For, "being rich, he became poor for our sake that by his poverty we might become rich." When he assumed our mortality and overcame death, he manifested himself in poverty, but he promised riches though they might be deferred; he did not lose them as if they were taken from him. How great is the multitude of his sweetness which he hides from those who fear him but which he reveals to those that hope in him! For we understand only in part until that which is perfect comes to us. To make us worthy of this perfect gift, he, equal to the Father in the form of God, became like to us in the form of a servant and refashions us into the likeness of God.

If, then, we keep in reserve any earthly possessions or perishable wealth, the mind sinks down as into mire and the soul inevitably becomes blind to God and insensible to the desire for the beauties of heaven and the good things laid up for us by promise. These we cannot gain possession of unless a strong and single-minded desire leads us to ask for them and lightens the labor of their attainment. This, then, is renunciation, as our discourse defines it: the severance of the bonds of this material and transient life and freedom from human concerns whereby we render ourselves more fit to set out upon the road leading to God. It is the unhindered impulse toward the possession and enjoyment of inestimable goods.… In short, it is the transference of the human heart to a heavenly mode of life.… Also—and this is the chief point—it is the first step toward the likeness to Christ, who, being rich, became poor for our sake. Unless we attain to this likeness, it is impossible for us to achieve a way of life in accord with the gospel of Christ. How, indeed, can we gain either contrition of heart or humility of mind or deliverance from anger, pain, anxieties—in a word, from all destructive movements of the soul—if we are entangled in the riches and cares of a worldly life and cling to others by affection and association?

And why does the appellation "poor man" disturb you? Remember your nature—that you came into the world naked and naked will leave it again. What is more destitute than a naked man? You have been called nothing that is derogatory, unless you make the terms used really applicable to yourself. Who was ever hauled to prison because he was poor? It is not being poor that is reprehensible but failing to bear poverty with nobility. Recall that the Lord, "being rich, became poor for our sakes."

This counselor, namely Christ, has many counselors, to whom he imparts his counsel. Paul said: 'She will be more blessed if she so remains according to my counsel; but I think that I also have the Spirit of God.' Whence to the Corinthians: 'You know the grace of our Lord Jesus Christ, that though he was rich, for your sake he became poor.' Augustine says that 'Christ became poor to such an extent that he does not have what the foxes have, because foxes have holes, but the Son of Man has nowhere to lay his head; understand: Christ became poor so that we might imitate his poverty.' The Master says that we should imitate him in giving alms, in humility, in poverty, and in obedience.

Likewise, 2 Corinthians 8: You know the grace of our Lord Jesus Christ, that for your sake He became poor, though He was rich, so that by His poverty etc.: therefore whoever so renounces that he becomes destitute conforms himself more to Christ.

On 2 Corinthians 8, on the verse: That by His poverty you might be made rich: the Gloss says: "Let no one despise himself: the poor man in his cell, rich in conscience, sleeps more securely on the ground than the man rich in gold upon purple. Therefore do not be afraid to approach with your beggary Him who was clothed with our poverty: where He made Himself poor, He enriched us." Therefore beggary disposes one toward, and does not withdraw one from, divine approach: it is established therefore that it is not a sin.

Therefore, it is proper to the Son alone mercifully to have received the form of a servant. That taking up of the form of a servant pertained to the person of God the Word. It did not with resulting confusion pass into the divine nature. Therefore, that taking up of the form of a servant, according to which the Son of God, who is the Lord of all things and in whom dwells all the fullness of divinity, became a true and complete human being, took away from him nothing of his divine fullness. It took away nothing of the power, because in that one person remained without confusion a divine nature and a human nature. Hence it is that in one and the same Christ both the truth of the human nature shone forth and the eternal immutability of the divine nature remained. Neither was anything diminished in him at all or changed which he had by nature from eternity, through that which he received from time. In his exterior aspect, he became a servant, but he did not cease to be by nature the Lord of all things. According to the flesh, he became poor; nonetheless, according to his divinity, he remained rich. Hence it is that the blessed apostle asserts that Christians have been enriched by his poverty, saying, "For you know the gracious act of our Lord Jesus Christ, that for your sake he became poor although he was rich, so that by his poverty you might become rich." He would in no way have made us rich by his poverty if, having become poor, he did not have in himself the riches of his divine nature. He became poor according to the form of a servant; he remained rich according to the form of God.

Which model of pitifulness in very deed the Mediator between God and Man gave to us. Who when He could have succoured us even without dying, yet was minded to come to the aid of mankind by dying, because plainly He would have loved us too little, except He took upon Him our wounds as well; nor would He exhibit the face of His love to us, unless the thing that He was to take away from us, He did Himself undergo for a time. For He found us subject to suffering, and mortal beings, and He, Who caused us to exist out of nothing, doubtless had the power to restore us from suffering even without death. But that He might shew how great the virtue of Compassion is, He deigned to become in our behalf what He would not have us to be, that He should take upon Him death temporally in His own Person, which death He should banish for evermore from ourselves. Could not He, while continuing invisible to us in the riches of His own Godhead, have been able to enrich us with wonderful powers? But that man might be brought back to the interior riches, God deigned to appear poor without. Hence also the great Preacher, that he might kindle to the kindness of bounty the bowels of our compassion, said, "For our sakes He became poor, when He was 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 thou wilt grudge nothing of thine. He emptied Himself of His glory that ye, not through His riches but through His poverty, might be rich. If thou believest not that poverty is productive of riches, have in mind thy Lord and thou wilt doubt no longer. For had He not become poor, thou wouldest not have become rich. For this is the marvel, that poverty hath made riches rich.' And by riches here he meaneth the knowledge of godliness, the cleansing away of sins, justification, sanctification, the countless good things which He bestowed upon us and purposeth 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.

But in this the truth is also shown to be what was written, that Jesus Christ, "although he was rich, became a poor man." Therefore, for this reason, he chose both a poor mother, from whom he was born, and a poor homeland, about which it is said, "And you, Bethlehem, you are the least among the tribes of Judah" and the rest.

That is, think and reflect upon the great mystery, and spare nothing. For, he says, if you do not believe that poverty produces wealth, then remember your Master, and you will doubt no longer. For if He had not become poor, that is, had not assumed fallen and dishonored flesh and endured every other disgrace, and moreover for our sake, who are unworthy, His enemies, then we too would not have become rich. Of what wealth, then, does he speak? Of piety, of purification, of sanctification, and of the other good things which He has given and continues to give.

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 "for your sake he became poor." 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, 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 in spiritual things, poor in temporal things.

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).

Likewise, on what follows in the same place: In this I give counsel; Augustine in the original: "He was made poor to such an extent that He did not have what foxes have; and in this I give counsel, that is to say, that you imitate His poverty"; but whoever renounces all things imitates His poverty: therefore etc.

See how again he is careful to give no offence 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.

Paul knows and respects their willingness to help, but the time has now come for that willingness to be translated into action.

See how he takes care not to be a burden to them. "I give my advice," he says, that is, I counsel, and do not impose necessity; and I counsel so that there may be more benefit to you than to those who receive.

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.

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). 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).

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).

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.

Paul is saying that the Corinthians should give as much as they are willing and able to give. That way their conscience would become clear and not be clouded by pretense, pleasing man but not God.

He said not, ye have done it, but, ye 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.

He persuades them now not by the zeal of others, but by their own disposition, saying: you voluntarily reached the same point and not only laid the beginning of the doing, but also of the willing, that is, doing of your own good will, without any external exhortation. Therefore I advise you now to fulfill your task.

So that the good work would not stop at mere zeal, but would actually be carried out. For just as disposition and free choice produce the desire, so from one's possessions comes the deed. Therefore, whoever has, let him do the deed, and whoever does not have, has done the deed by his free choice.

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.

Paul is exhorting the Corinthians to give what they are able but not to overdo it, because he did not want them to feel that they were acting under compulsion and thus come to be resentful.

Likewise, Second Corinthians eight: If the willing mind is ready according to what one has: the Gloss says: "Let him retain what is necessary, not giving beyond his means": therefore he acts wrongly who so distributes that he reserves absolutely nothing for himself.

To that which is objected from the Gloss on Second Corinthians eight: If the will is ready etc.; Gloss: "that he may retain what is necessary"; it must be said that that Gloss is truncated, because immediately it follows: "This is not said as though it would not be better, namely to give all: but he fears for the weak, whom he so advises to give that they may not suffer want." From which it appears that that Gloss rather makes for the contrary than for the proposition, if it be examined with a sound and right eye.

"But if there be present readiness of mind, according to what a man hath it is acceptable, and not according to what he hath not: for it is not that there be ease to others, but tribulation to you, but of equality at the present time "and so forth. Those, who have entertained the wish whose purpose is equal, share in the same honour with those who have the ability, although others have the advantage in point of resources.

In the second Epistle of Paul to the Corinthians: "If there be a ready will, it is acceptable according to what a man hath, not according to that which he hath not; nor let there be to others a mitigation, but to you a burdening.

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 exhorteth 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, inciteth unto imitation of the like; wherefore he saith, "For if the readiness is there, it is acceptable according as a man hath, not according as he hath 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 hath, not according as he hath 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.

Quality, not quantity, is what counts.

Notice the wisdom: having praised the Macedonians—I mean the Thessalonians—for giving "beyond their means," from these he demands nothing beyond their means. If, he says, you have eagerness, give according to your means; God accepts this.

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).

It is true that giving should not cause hardship to the givers. But at the same time, a person ought not to keep more than he needs for himself.

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. But because he was discoursing to Corinthians amongst whom he chose to suffer hunger; "for it were good for me rather to die, than that any man should make my glorying void;" 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 doth 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 doth so, that by it he may raise them to this.

You, he says, are not obligated to give beyond your means so that others may live in luxury and pleasure while you suffer want and sorrow from it. The Lord praised the widow who gave all that she had (Mk. 12:44). But Paul does not do this now, partly because the Corinthians were still weak, and partly because they were wealthy, so that if they gave even according to their means, a large, considerable, and rich offering would be assembled. Moreover, the apostle hopes that the example of the Thessalonians will move the Corinthians to greater generosity, and therefore leaves the matter to their own will. And in the following words he subtly urges them toward the same end.

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; thirdly, he confirms it by authority.

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.

The equality Paul is speaking of consists in the fact that because they are ministering to the saints this time they will be repaid by them in the future, for they are making the saints their debtors.

Again, 2 Corinthians 8: Let your abundance supply their want, so that their abundance also may be a supplement to your want. The Gloss: "Let your abundance of earthly things supply their want, so that conversely the abundance of their spiritual merits, who are devoted to divine things, may be a supplement to your want." If, therefore, it pertains to the perfection of the Lord's body that its members share with one another in the manner of giving and receiving: it contributes to the perfection of the Church and of the Gospel that the just poor seek and receive sustenance from the worldly and imperfect rich. If you say that they can receive but not ask: this amounts to nothing, because the worldly rich can ask for the prayers of spiritual men to relieve the want of their merits: therefore conversely the spiritual poor can ask for corporal alms for the sustenance of their bodies.

Of this same thing also in the second Epistle to the Corinthians: "Let your abundance supply their want, that their abundance also may be the supplement of your want, that there may be equality: as it is written, He who had much had not excess; and he who had little had no lack."

Learn therefore, brothers, to despise all temporal things; learn to scorn passing honor, to love eternal glory. Honor those whom you see as poor, and those whom you observe outwardly as despised by the world, consider them inwardly as friends of God. Share with them what you have, so that one day they may deign to share with you what they have. Consider what is said by the mouth of the teacher of the nations: "In this time let your abundance supply their want, that their abundance also may be a supplement to your want." Consider what Truth itself says in person: "As long as you did it to one of these my least brethren, you did it to me." Why are you slow to give, when what you extend to one lying on earth you give to him who sits in heaven?

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 maketh it easier; and uttereth 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 saith? 'Ye are flourishing in money; they in life and in boldness towards God.' 'Give ye to them, therefore, of the money which ye abound in but they have not; that ye may receive of that boldness wherein they are rich and ye are lacking.' See how he hath covertly prepared for their giving beyond their power and of their want. 'For,' he saith, 'if thou desirest to receive of their abundance, give of thine abundance; but if to win for thyself the whole, thou wilt give of thy want and beyond thy power.' He doth 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 doth he call it "equality?" either in respect of each abounding and wanting, doth 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.

That is, you are rich in possessions, while they are rich in boldness before God. Therefore give them from the abundance of your possessions what they do not have, so that you may receive in return the boldness in which they are rich and in which you are lacking. See how he subtly disposes them to give even beyond their means. If, he says, you wish to receive from abundance, then give also from abundance; but if you wish to receive a full reward, then give fully yourself as well, that is, even from your lack, and beyond your means; however, he does not say this openly. So then, up to this point he has been urging, it seems, to give according to one's means.

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 be explained in three ways. First, as an equality of quantity; secondly, an equality of proportion; thirdly, an equality of the will.

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.

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).

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.

The saints, with their hope in the world to come, have more than those who appear to be rich in this world. But both will be made equal, because those who give of their wealth to help the saints now will be helped by them at some future time, when they are in need.

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 aught by his abundance nor the poor lose aught by his poverty.

How will there be equality? If both you and they mutually share your surpluses with one another and fill each other's deficiencies. But what kind of equality is it to give spiritual things in return for material things? Here, of course, the equality is not in relation to the value or pricelessness of what is given and received in return, but in relation to surplus and lack: you give from your surplus, and they give from their surplus; and again: you receive what you were in need of, and they receive what they are in need of. This equality relates entirely to the present time, but what belongs to the future age has a great advantage over what is given now. Therefore, humble yourselves, O rich, because in things that are permanent and imperishable, the poor surpass you. He brings as an example what happened during the gathering of manna, to show how equality comes about. Namely: when a rich man, having much, gives his surplus to the one who has little, then he himself does not have excess, nor does the one who had little have any lack in what he received from him. The same is true of boldness before God. At the same time, he also suggests something greater, showing the rich that just as during the gathering of manna all—both those who gathered more and those who gathered less—found an equal measure for themselves, by which God punished their insatiability, so also now one should not desire more.

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.