2 Corinthians 9:6–11

Paul is referring to misers when he talks about people who sow sparingly. He says this here because the Corinthians had promised to send something and had subsequently backtracked.

And since the apostle himself says: "Now this I say: he who sows sparingly shall also reap sparingly," you should understand that now is the time, while we are still in this life, to be swift and eager to purchase the gift of eternal life, for when the end of the world comes it will be given only to those who have bought it for themselves by faith before they were able to see it.

"He who soweth sparingly shall reap also sparingly; and he who soweth in blessing shall reap also of blessing. But let every one do as he has proposed in his heart: not as if sorrowfully, or of necessity: for God loveth a cheerful giver."

A brother said to Poemen, 'If I give my brother something, for instance a piece of bread, the demons made the gift worthless by making me think that it was done to please men.' The hermit said to him, 'Even if it is done to please men, we still ought to give our brothers what they need.' He told him this parable: 'In a town there were two farmers. One of them sowed seed, and gathered a poor harvest; the other was idle and did not sow, and had no harvest to gather. If famine came, which of them would survive?' The brother answered, 'The one who sowed seed, even if the harvest was poor.' He said, 'It is the same for us. We sow a few seeds, and they are poor, but in the time of famine we shall not die.'

Accordingly, let us not simply have the recipient in view in showing generosity in almsgiving, but consider who it is who takes as his the kindnesses shown to the poor person and who promises recompense for favors done; and thus let us direct our attention to him while showing all zeal in making offerings with complete enthusiasm, and let us sow generously in season so that we may also reap generously. Scripture says, remember, "he who sows sparingly shall also reap sparingly." Let us consequently sow these good seeds generously so that in due season we may reap generously. Now, after all, is the time for sowing, which I beseech you not to ignore, so that on the day of harvesting we may gather the returns of what was sown here and be regaled with loving kindness from the Lord.

"He that soweth sparingly, shall reap also sparingly; and he that soweth bountifully shall reap also bountifully." And he did not say niggardly, but a milder expression, employing the the name of the sparing. And he called the thing sowing; that thou mightest at once look unto the recompense, and having in mind the harvest, mightest feel that thou receivest more than thou givest. Wherefore he did not say, 'He that giveth,' but "He that soweth:" and he said not 'ye, if ye sow,' but made what he said general. Neither did he say, 'largely,' but "bountifully," which is far greater than this. And again, he betakes himself to that former point of gladness.

He moves on to another topic, that one must give generously, and says: "I will say this," that is, I add to what has been said, that one must not give sparingly. He did not say "stingily," but used the nobler term of frugality. The act itself he called sowing, so that you would immediately turn your gaze to the recompense, and understand that you receive more than you give. After speaking about giving generously, he again reminds about giving cheerfully: this is shown, as was said above, by the words: "sows bountifully."

The reason why they should give abundantly is because, I say, he who sows sparingly, i.e., who gives little in this world, will also reap sparingly, i.e., will receive little in the other world. And he says, sows, because our seeds are whatever good we do; and again, if little is sown, not much is gathered: "For he who sows to his own flesh will from the flesh reap corruption" (Gal. 6:8); but multiplied: And he who sows bountifully, i.e., abundantly, will also reap bountifully, i.e., the generous reward of God. But will not all reap abundantly? Yes, as to the quantity of the reward, because all will abound and no one will reap sparingly. But he says, bountifully, in proportion to those sowing well: "Star differs from star in glory" (1 Cor. 15:41). All will reap abundantly as to the substantial reward, but sparingly as to the accidental reward, in which the saints will differ: "As it is written, 'He who gathered much had nothing over, and he who gathered little had no lack'" (2 Cor. 8:15), because sometimes a person gives sparingly and with great charity, and reaps abundantly.

Paul is teaching them that if they give with a cheerful heart they will be storing up treasure for future use in heaven.

People who give reluctantly or under compulsion present a blemished sacrifice which should not be accepted.

See then, first, that He has not commanded you to be solicited or to wait to be importuned, but yourself to seek those who are to be benefited and are worthy disciples of the Saviour. Excellent, accordingly, also is the apostle's saying, "For the Lord loveth a cheerful giver;" who delights in giving, and spares not, sowing so that he may also thus reap, without murmuring, and disputing, and regret, and communicating, which is pure beneficence.

One of the fathers said, 'If anyone asks you for something, and you give it to him, even if you are forced to give it, let your heart go with the gift, as it is written, "If a man forces you to go with him one mile, go with him two" (Matt. 5:41). This means that if you are asked for anything, give it with a willing heart.'

Paul's purpose was not only for money to be contributed to the poor but for it to be contributed with great eagerness. Likewise, God appointed almsgiving not only for the nourishment of the needy but also for the benefit of the providers, and much more so for the latter than for the former. For if he considered only the interest of the poor, he would have commanded solely that the money be given, and he would not have asked for the eagerness of the providers. But now you see the apostle in every way ordering by will first and above all for the givers to be joyful: the suppliers to furnish in a cheerful manner. And at one time he says, "Everyone must do as he has chosen in his heart, neither out of grief nor necessity, for God loves a cheerful giver," not simply a giver but the one who does this with pleasure.

"Let each man do according as he hath purposed in his heart." For a man when left to himself, does a thing more readily than when compelled. Wherefore also he dwells upon this: for having said, "according as he is disposed," he added, "Not grudgingly, nor of necessity." And neither was he content with this, but he adds a testimony from Scripture also, saying, "For God loveth a cheerful giver." Seest thou how frequently he lays this down? "I speak not by commandment:" and, "Herein I give my advice:" and, "as a matter of bounty, and not as of extortion," and again, "not grudgingly, nor of necessity; for God loveth a cheerful giver." In this passage I am of opinion that a large giver is intended; the Apostle however has taken it as giving with readiness. For because the example of the Macedonians and all those other things were enough to produce sumptuousness, he does not say many things on that head, but upon giving without reluctance. For if it is a work of virtue, and yet all that is done of necessity is shorn of its reward, with reason also he labors at this point.

Blessed, then, is almsgiving, which both renews the recipient and rejoices the giver, "for God loves a cheerful giver," and for this reason it is better to give to him first. Joyful, therefore, and cheerful is the one who attends to the poor. Quite clearly he is joyful, because for a few small coins he acquires heavenly treasures for himself; on the contrary, the person who pays taxes is always sad and dejected. Rightly is he sad who is not drawn to payment by love but forced by fear. Christ's debtor, then, is joyful, and Caesar's sad, because love urges the one to payment, and punishment constrains the other; the one is invited by rewards, the other compelled by penalties.

Even if there is some kind of treasury, it is not accumulated from a high initiation fee as if the religion were something bought and paid for. Each man deposits a small amount on a certain day of the month or whenever he wishes, and only on condition that he is willing and able to do so. No one is forced; each makes his contribution voluntarily. These are, so to speak, the deposits of piety. The money therefrom is spent not for banquets or drinking parties or good-for-nothing eating houses but for the support and burial of the poor, for children who are without their parents and means of subsistence, for aged men who are confined to the house; likewise, for shipwrecked sailors, and for any in the mines, on islands or in prisons.

He dwells on the subject of giving with cheerfulness, knowing that the example of the Macedonians is sufficient to urge them to greater giving and to shame them if they prove inferior to those. He heals their mind so that the deed they perform may be a virtue, for what is compelled is not virtue. Therefore, as a true teacher, he wants his disciples, when doing something, to do it as virtue requires, and moreover voluntarily, so that their reward may also be full, for what is done under compulsion loses its reward. Therefore he says: let each one give according to his disposition, and not with sorrow or compulsion. He also brings forward a testimony from Solomon. Although the saying of the Wise Man speaks of generosity, he applies it also to giving with cheerfulness, or, if you prefer, to both together.

Then when he says, each one must do, he exhorts them to give cheerfully and joyfully. In regard to this he does two things. First, he urges them to give joyfully; secondly, he gives the reason (v. 7b).

He says therefore: I say that you should prepare what you intend to give as a gift, i.e., abundantly, and as worthy of a blessing, and not as an exaction, i.e., not sparingly. He says this, because what is done spontaneously cannot be done with covetousness. Therefore he adds, Each one must do as he has made up his mind, as though without covetousness, because each one of you should give his alms as he has made up, i.e., decided beforehand, in his mind [heart], namely, conferring with himself. Not reluctantly or under compulsion: as if to say: let each one give willingly, not as being forced. Here he mentions the two things opposed to a voluntary action, namely, sadness and necessity. For a voluntary action is destroyed by violence, which is of two kinds, namely, simple and mixed. It is simple, when someone is absolutely compelled to do something against his will. To remove that violence he says, not reluctantly, which would be present if they gave as though compelled by the command of the Apostle. As if to say: do not permit my command to compel you to give, but let your ready will move you to do this: "Whoever is of a generous heart, let him bring the Lord's offering" (Ex. 35:5). But a mixed violent action happens when one is not absolutely forced to do something against his will, but in a qualified sense, namely, that he would incur great harm, unless he did it; for example, if a ship would sink, unless the cargo were thrown overboard. Therefore in one sense it is done willingly, and in another sense by force, inasmuch as he is compelled by fear of a greater loss. Therefore, to remove this he says, not under compulsion, i.e., not making it a mixed violent action. As if to say: not from fear of shame, but from the joy you have conceived because of the love you have towards the saints: "With a freewill offering I will sacrifice to thee" (Ps. 54:6).

Then when he says, For God loves a cheerful giver, he gives the reason, which is this: everyone who rewards gives a reward for things worthy of a reward; but only acts of the virtues are such. But in the acts of the virtues there are two elements, namely, the species of the act and the manner of acting, which is taken on the side of the one acting. Hence, unless both are found in an act of virtue, that act is not said to be absolutely virtuous, just as a person is not said to be perfectly just according to the virtue, when he does works of justice, unless he acts with delight and with joy. And although with men, who see only what is obvious, it is enough that one perform an act of justice according to the very species of the act, say an act of justice; nevertheless, with God, who sees the heart, it is not enough merely to perform the act of a virtue according to the species, but he must also act according to the proper manner, namely, with delight and joy. Therefore, it is not the giver, but the cheerful giver that God loves, i.e., approves and rewards, and not the sad and grumbling one: "Serve the Lord with gladness" (Ps. 100:2); "For the Lord is the one who repays" (Sir. 35:11); "He who does acts of mercy, with cheerfulness" (Rom. 12:8).

Paul points out that the grace of God is present in them. Just as it has led their hearts to amend their faults and accept the truth of Christian teaching, so it will assist them, once they have begun, to abound in every good work.

"And may God, that is able, fulfill all grace towards you." By this prayer he takes out the way a thought which lay in wait against this liberality and which is now also an hinderance to many. For many persons are afraid to give alms, saying, 'Lest perchance I become poor,' 'lest perchance I need aid from others.' To do away with this fear then, he adds this prayer, saying, May "He make all grace abound towards you." Not merely fulfil, but "make it abound." And what is "make grace abound?" 'Fill you,' he means, 'with so great things, that ye may be able to abound in this liberality.' "That ye, having always all sufficiency in every thing, may abound to every good work." Observe, even in this his prayer, his great philosophy. He prays not for riches nor for abundance, but for all sufficiency. Nor is this all that is admirable in him; but that as he prayed not for superfluity, so he doth not press sore on them nor compel them to give of their want, condescending to their weakness; but asks for a "sufficiency," and shows at the same time that they ought not to abuse the gifts received from God. "That ye may abound," he saith, "to every good work." 'It is therefore,' saith he, 'I ask for this, that ye may bestow on others also.' Yet he did not say, 'bestow,' but 'abound.' For in carnal things he asks for a sufficiency for them, but in spiritual things for abundance even; not in almsgiving only, but in all other things also, "unto every good work."

With these words he refutes the reasoning that many have when they say: if I give too much, I am afraid of becoming poor myself. God, he says, is able to enrich you so much that you can abundantly accomplish every grace, that is, every act of charity. Therefore, give generously, so that your charity may ever increase more and more.

Do you see? He does not ask for riches for them, but for sufficiency. And in saying this, he shows that he does not compel or force them to give from their lack, so that they would afterward not have sufficiency. At the same time, teaching how one ought to use the gifts of God, he says: "that you may abound to every good work." In bodily goods, he says, I desire sufficiency for you, but in spiritual goods (for this is what the words "every good work" mean) — abundance, so that you would not only be abundantly merciful, but would zealously do every God-pleasing work.

Here he gives the reason for the three ways of giving. In regard to this he does two things. First, he assigns the reason taken on their part; secondly, the reason taken on God's part (v. 11). In regard to the first he does two things. First, he gives the reason; secondly, he confirms it (v. 9).

The reason is this: whoever gives something which is multiplied for him should give promptly, abundantly and cheerfully, just as when we see men sowing seed abundantly and promptly and cheerfully, because they gather it up again multiplied. Since therefore alms are multiplied for those who give them, you should give them promptly, joyfully and abundantly. That they are multiplied is evident, because God is able to provide you with every blessing. As if to say: do not be afraid to give, as though you will be burdened with need and regret having given, because God is able to provide you with every blessing of the Holy Spirit in abundance, namely, the grace by which you will always rejoice in the good work you have done. He says therefore, so that you may always be provided in abundance for every good work, i.e., have an abundant will to give alms, just as you have for the other works of the virtues, and also that you have a full sufficiency of external goods; hence he says, always having enough of everything, i.e., considering yourself to have: "He gives to all men generously and without reproaching, and it will be given him" (Jas. 1:5); "But if we have food and clothing, with these we shall be content" (1 Tim. 6:8). Of that sufficiency it says below (2 Cor. 12:9): "My grace is sufficient for you." But concerning the multiplication it says in Is. (30:25): "And he will give rain for the seed with which you sow the ground"; "And every one who has left houses or brothers or sisters or father or mother or children or lands, for my name's sake, will receive a hundredfold, and inherit eternal life" (Matt. 19:29).

If the righteousness of a man who gives to the poor endures forever, how much more will this be true of a man who gives to the saints. For the poor are obvious to all, but the saints are known only to those who can discern them, for they are servants of God who are constant in prayer and fasting and who lead a pure life.

Also in the same place: "As it is written, He hath dispersed abroad; he hath given to the poor: his righteousness remaineth for ever."

Then he brings forward unto them the prophet for a counsellor, having sought out a testimony inviting them to bountifulness, and says, "As it is written, He hath scattered abroad, he hath given to the poor; His righteousness abideth for ever." This is the import of "abound;" for the words, "he hath dispersed abroad," signify nothing else but the giving plentifully. For if the things themselves abide not, yet their results abide. For this is the thing to be admired, that when they are kept they are lost; but when dispersed abroad they abide, yea, abide for ever. Now by "righteousness," here, he means love towards men. For this maketh righteous, consuming sins like a fire when it is plentifully poured out.

Paul adds the prophetic testimony which shows that indifference to money is the beginning of eternal life.

Above he said: "abound." In confirmation of this he brings forth testimony from the prophet: "he scattered abroad," for this word indicates generosity and abundance. And although what was given is no longer present, yet "righteousness," that is, love for mankind (he calls it this because it justifies a person and remits sins), abides forever — both here and there. This is why the merciful man is loved by all, and his descendants are loved by the generations to come.

Then when he says, As it is written, he proves his reason in two ways, namely, by authority and from experience. He proves it by an authority when he says: rightly should this reason move you, because, As it is written, "He scatters abroad, he gives to the poor; his righteousness endures for ever." But a Gloss adduces this authority in a sense different from the Apostle's intention; for the Gloss says: I say that you shall abound for every good work, namely, by the giving of alms, because, As it is written, "He scatters abroad, he gives to the poor." But the Apostle wishes to refer this to his statement that God is able to make every grace abound in you; and this, because he who scattered abroad and given to the poor, his justice remains forever: "Do good to a godly man, and you will be repaid" (Sir. 12:2). In the authority cited we note to whom should be given, namely, to the poor, i.e., to the needy: "When you give a dinner or a banquet, do not invite your friends or your brothers or your kinsmen or rich neighbors, lest they also invite you in return, and you be repaid" (Lk. 14:12); how to give, namely, he scatters abroad, i.e., not all to one person, but divided among many: "If I give away all I have" (1 Cor. 13:3); "Is it not to share your bread with the hungry" (Is. 58:7); his righteousness [justice], i.e., the reward for justice, endures forever: "But one who sows righteousness gets a sure reward" (Prov. 11:18).

Moreover, the blessed Apostle Paul, full of the grace of the Lord's inspiration, says: "He that ministereth seed to the sower, shall both minister bread for your food, and shall multiply your seed sown, and shall increase the growth of the fruits of your righteousness, that in all things ye may be enriched.". Likewise in the same place: "Now he who ministereth seed to the sower, shall both supply bread to be eaten, and shall multiply your seed, and shall increase the growth of the fruits of your righteousness: that in all things ye may be made rich."

Herein one may particularly admire the wisdom of Paul, that after having exhorted from spiritual considerations and from temporal, in respect of the recompense also he again does the very same, making the returns he mentions of either kind. This, (for instance,) "He hath scattered abroad, he hath given to the poor, his righteousness abideth for ever," belongs to a spiritual return; that again, "multiply your seed for sowing," to a temporal recompense. Still, however, he rests not here, but even again passes back to what is spiritual, placing the two continually side by side; for "increase the fruits of your righteousness," is spiritual. This he does, and gives variety by it to his discourse, tearing up by the roots those their unmanly and faint-hearted reasonings, and using many arguments to dissipate their fear of poverty, as also the example which he now brings. For if even to those that sow the earth God gives, if to those that feed the body He grants abundance; much more will He to those who till the soil of heaven, to those who take care for the soul; for these things He willeth should yet more enjoy His providing care. However, he does not state this in the way of inference nor in the manner I have done, but in the form of a prayer; thus at once making the reference plain, and the rather leading them on to hope, not only from what [commonly] takes place, but also from his own prayer: for, 'May He minister,' saith he, 'and multiply your seed for sowing, and increase the fruits of your righteousness.' Here also again he hints, in an unsuspicious way, at largeness [in giving], for the words, "multiply and increase," are by way of indicating this; and at the same time he allows them to seek for nothing more than necessaries, saying, "bread for food." For this also is particularly worthy of admiration in him, (and it is a point he successfully established even before,) namely, that in things which be necessary, he allows them to seek for nothing more than need requires; but in spiritual things counsels them to get for themselves a large superabundance. Wherefore he said above also, "that having a sufficiency ye may abound to every good work:" and here, "He that ministereth bread for food, multiply your seed for sowing;" that is to say, the spiritual [seed]. For he asks not almsgiving merely, but with largeness. Wherefore also he continually calls it "seed." For like as the corn cast into the ground showeth luxuriant crops, so also many are the handfuls almsgiving produceth of righteousness, and unspeakable the fruits it showeth.

And again Paul himself prayed for those who give that the fruits of their righteousness might be increased, and that they might distribute gifts to the needy with simplicity, "May that God Who giveth seed to the sowers, and bread for food, multiply your seed, and increase the fruits of your righteousness; that ye may be enriched in everything in all simplicity, which perfecteth by our hand thanksgiving to God." And behold here also in simplicity Paul prayeth for his disciples that they may be enriched, and that therefrom, he saith, thanksgiving towards God may increase and wax strong.

With these words he asks for them both fleshly and spiritual blessings, and confirms his word with a vivid example from agriculture. For if God supplies seed to those who sow the earth and provides food to those who nourish the body, how much more so to those who cultivate heaven and nourish the soul. In the words "may He supply abundance to what you have sown," he speaks of material wealth, which, in order for it to become spiritual sowing, he advises giving to the poor. For through this every good work and abundance of righteousness increases in us. Which is why he also says, "and multiply the fruits of your righteousness." Notice here that he presents God as giving us not vain pleasures, but food, for he says, "and bread for nourishment." The same is found in Isaiah (see Isa. 55:10).

He confirms his reason by experience when he says, He who supplies seed to the sower and bread for food. As if to say: you know from experience that what you give in alms you have from the Lord; therefore you should give gladly for the love of God: "For all things come from you, and of your own have we given you" (1 Ch. 29:14). He suggests three things in regard to this. The first is that someone could say: if we give now what we have, what is necessary for daily food will be wanting to us. But he rejects this, saying: he not only supplies seed to the sower, but bread for food, i.e., the necessities of life: "He who gives food to all flesh" (Ps. 136:24). The second is that they could say: if we give much, we will not have enough to give again. The Apostle answers this, saying that they will not want, but he will multiply your sowing, from which you can give more alms. The third is that someone could say: if we give now, the will to give will be lost, and we will regret having given, and so we shall lose everything. But he removes this, saying: he will increase the harvest of your righteousness [justice], i.e., he will increase the ability to give alms and the will from which your justice proceeds, to such a degree that you will always be prepared and ready to give alms, and the fruit will be the most in comparison with the small seed: "Honor the LORD with your substance and with the first fruits of all your produce" (Prov. 3:9); "I will command my blessing upon you" (Lev. 25:21); "Godliness is of value in every way" (1 Tim. 4:8).

"That being enriched in every thing to all liberality, which worketh through us thanksgiving to God." Not that ye may consume it upon things not fitting, but upon such as bring much thanksgiving to God. For God made us to have the disposal of great things, and reserving to Himself that which is less yielded to us that which is greater. For corporeal nourishment is at His sole disposal, but mental He permitted to us; for we have it at our own disposal whether the crops we have to show be luxuriant. For no need is here of rains and of variety of seasons, but of the will only, and they run up to heaven itself. And largeness in giving is what he here calls liberality. "Which worketh through us thanksgiving to God." For neither is that which is done almsgiving merely, but also the ground of much thanksgiving: yea rather, not of thanksgiving only, but of many other things besides. And these as he goes on he mentions, that by showing it to be the cause of many good works, he may make them thereby the forwarder.

And again Paul himself prayed for those who give that the fruits of their righteousness might be increased, and that they might distribute gifts to the needy with simplicity, "May that God Who giveth seed to the sowers, and bread for food, multiply your seed, and increase the fruits of your righteousness; that ye may be enriched in everything in all simplicity, which perfecteth by our hand thanksgiving to God." And behold here also in simplicity Paul prayeth for his disciples that they may be enriched, and that therefrom, he saith, thanksgiving towards God may increase and wax strong.

Again he shows how one should use wealth, and says that one should not bury it in the ground, but have it "for all generosity," that is, share it generously. But since many find generosity in harlots and actors, he says: I mean that generosity which brings "thanksgiving" to God, and not only thanksgiving, but many other things, which he speaks of further, so that by showing the many good consequences of generosity, he might make them more zealous for it.

Then when he says, You will be enriched in every way, after having assigned the reason why they should give promptly, abundantly and cheerfully on the part of the donors, he then assigns the reason on God's part, for whom they ought to give. First he assigns the reason they should give; secondly, he explains it (v. 12).

In the reason to be assigned, three things are to be considered, the first of which is their enrichment, which corresponds to what has gone above. For he had said above: he will multiply your sowing and increase the fruits of your justice; and he recalls the first, saying: You will be enriched in every way, i.e., both in bodily and spiritual goods: "That in every way you were enriched in him" (1 Cor. 1:5). But lest anyone suppose that his end should be placed in an abundance of temporal riches or that he should possess spiritual goods in idleness without using them, he refers this first to another second thing: have great generosity directed by a simple spirit, so that the giving comes from temporal goods but the simplicity from spiritual goods: "The integrity of the upright guides them" (Prov. 11:13). But this should itself be referred to another end, namely, to God; therefore he adds in the third place, which, namely, simple abundance, through us will produce thanksgiving to God: "Give thanks in all circumstances" (1 Th. 5:18).