2 Corinthians 8

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

Commentary on Paul’s Epistles

"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.

Homily 16 on 2 Corinthians

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.

Commentary on the Second Epistle to the Corinthians 327

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.

Commentary on 2 Corinthians

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.

Commentary on 2 Corinthians

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.

Commentary on Paul’s Epistles

"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.

Homily 16 on 2 Corinthians

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

Commentary on the Second Epistle to the Corinthians 8

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.

Commentary on the Second Epistle to the Corinthians 327

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

Commentary on 2 Corinthians

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).

Commentary on 2 Corinthians

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

Commentary on Paul’s Epistles

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.

Homily 16 on 2 Corinthians

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.

Commentary on 2 Corinthians

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.

Commentary on 2 Corinthians

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.

Commentary on Paul’s Epistles

"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.'

Homily 16 on 2 Corinthians

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.

Commentary on 2 Corinthians

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).

Commentary on 2 Corinthians

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.

Commentary on Paul’s Epistles

"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.

Homily 16 on 2 Corinthians

The words “not as we expected” refer not to the Macedonians’ willingness to give but to the amount which they gave.

Commentary on the Second Epistle to the Corinthians 328

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.

Commentary on 2 Corinthians

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.

Commentary on 2 Corinthians

"Insomuch that we exhorted Titus, that as he made a beginning before, so he would also complete in you this grace also." And what connexion is there here? Much; and closely bearing on what went before. 'For because we saw them vehement,' he says, 'and fervent in all things, in temptations, in alms giving, in their love toward us, in the purity otherwise of their life: in order that ye too might be made their equals, we sent Titus.' Howbeit he did not say this, though he implied it. Behold excessiveness of love. 'For though intreated and desired by them,' he says, 'we were anxious about your state, lest by any means ye should come short of them. Wherefore also we sent Titus, that by this also being stirred up and put in mind, ye might emulate the Macedonians.' For Titus happened to be there when this Epistle was writing. Yet he shows that he had made a beginning in this matter before Paul's exhortation; "that as he had made a beginning before," he says. Wherefore also he bestows great praise on him; for instance, in the beginning [of the Epistle]; "Because I found not Titus my brother, I had no relief for my spirit:" and here all those things which he has said, and this too itself. For this also is no light praise, the having begun before even: for this evinces a warm and fervent spirit. Wherefore also he sent him, infusing amongst them in this also a very great incentive unto giving, the presence of Titus.

Homily 16 on 2 Corinthians

They, he says, gave themselves over to almsgiving to such a degree that I, seeing their deed, took care for you, so that you would not be worse than them, and for this reason asked Titus to go to you, which he himself also "began," that is, purposed to go to you before I asked him. Through this he also disposes them toward Titus, so that when he comes and begins to persuade them to almsgiving, they would more readily yield to his persuasions, as one who is concerned with what pertains to their salvation. And again he called almsgiving a good work. For it is truly a great good and a gift of God, and the giving of it makes us like God. Therefore the wise one also said, "many a man will proclaim his own goodness" (Prov. 20:6).

Commentary on 2 Corinthians

Having given the example of the Macedonians, he then shows how he was moved by this example, when he says, "Accordingly we have urged Titus." As if to say: we were so moved by this display of generosity by the Macedonians, that we desired Titus to make you partakers of that grace, namely, that as Titus had already made a beginning, to urge you to do good after he saw you amended and to induce you to communion, he should also complete among you, and particularly that gracious work of giving alms, that it not be lacking to you: "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).

Commentary on 2 Corinthians

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.

Homily 17 on 2 Corinthians

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.

Commentary on 2 Corinthians

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.

Commentary on 2 Corinthians

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.

Commentary on Paul’s Epistles

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.

Homily 17 on 2 Corinthians

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.

Commentary on 2 Corinthians

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).

Commentary on 2 Corinthians

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.

Homilies on Leviticus 8.4.3

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?

The Long Rules 8

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.”

Against Anger 10

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.

'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.

Homily 17 on 2 Corinthians

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.

Letter 157, to Hilarius

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.

Feast of the Nativity 194.3

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.

To Victor 13.1-2

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."

Morals on the Book of Job, Book 20

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.

Commentary on 2 Corinthians

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).

Commentary on 2 Corinthians

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.

Homily 17 on 2 Corinthians

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

Commentary on the Second Epistle to the Corinthians 329

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.

Commentary on 2 Corinthians

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.

Commentary on 2 Corinthians

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.

Commentary on Paul’s Epistles

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.

Homily 17 on 2 Corinthians

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.

Commentary on 2 Corinthians

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.

Commentary on 2 Corinthians

"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.

The Stromata Book 2

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.

Treatise XII Three Books of Testimonies Against the Jews

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.

Commentary on Paul’s Epistles

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.

Homily 17 on 2 Corinthians

Quality, not quantity, is what counts.

Commentary on the Second Epistle to the Corinthians 329

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.

Commentary on 2 Corinthians

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).

Commentary on 2 Corinthians

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.

Commentary on Paul’s Epistles

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.

Homily 17 on 2 Corinthians

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.

Commentary on 2 Corinthians

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.

Commentary on 2 Corinthians

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."

Treatise XII Three Books of Testimonies Against the Jews

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.

Commentary on Paul’s Epistles

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.

Homily 17 on 2 Corinthians

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?

Forty Gospel Homilies, Homily 40

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.

Commentary on 2 Corinthians

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.

Commentary on 2 Corinthians

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.

Commentary on Paul’s Epistles

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.

Homily 17 on 2 Corinthians

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.

Commentary on 2 Corinthians

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.

Commentary on 2 Corinthians

Again he praises Titus. For since he had discoursed of almsgiving, he afterwards discourseth also of those who are to receive the money from them and carry it away. For this was of aid towards this collection, and towards increasing the forwardness of the contributors. For he that feels confidence as to him that ministereth, and suspects not those who are to be receivers, gives with the fuller bountifulness. And that this might be the case then also, hear how he commends those that had come for this purpose, the first of whom was Titus. Wherefore also he saith, "But thanks be to God, Which put (literally, 'gave') the same earnest care into the heart of Titus." What is "the same?" Which he had also in respect to the Thessalonians, or "the same" with me. And mark here wisdom. Showing this to be the work of God, he also gives thanks to Him that gave, so as to incite by this also. 'For if God stirred him up and sent him to you, He asks through Him. Think not therefore that what has happened is of men.' And whence is it manifest that God incited him?

Homily 18 on 2 Corinthians

Having said what was necessary about alms, he finally praises those sent to collect them, so that they, being free from suspicion, might more readily stir them to readiness for donation. Since the first of them was Titus, he praises him, and calls his motivation for this ministry the work of God. For He gave him the same earnestness that I have for you. Here he also persuades them to make a worthy offering. For if God stirred him up, then without doubt God also asks that you make an offering worthy of God.

Commentary on 2 Corinthians

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).

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).

Commentary on 2 Corinthians

Seeing that the Corinthians are making progress in good works, Titus has become particularly concerned about their attitude and has even volunteered to go to visit them.

Commentary on Paul’s Epistles

Observe how he also represents him as fulfilling his own part, and needing no prompting from others. And having mentioned the grace of God, he doth not leave the whole to be God's; again, that by this also he may win them unto greater love, having said that he was stirred up from himself also. For, "being very earnest, he went forth of his own accord," 'he seized at the thing, he rushed upon the treasure, he considered your service to be his own advantage; and because he loved you exceedingly, he needed not the exhortation I gave; but though he was exhorted by me also, yet it was not by that he was stirred up; but from himself and by the grace of God.'

Homily 18 on 2 Corinthians

From what is it evident that God stirred up Titus? From the fact that when I asked him, he readily accepted the request, and did not grumble, but set out voluntarily, for even before I asked him, he already had his own zeal.

Commentary on 2 Corinthians

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).

Commentary on 2 Corinthians

It is good to teach, if he who speaks also acts. For he who shall both "do and teach, the same shall be great in the kingdom." Our Lord and God, Jesus Christ, the Son of the living God, first did and then taught, as Luke testifies, "whose praise is in the Gospel through all the Churches."

Epistle of Ignatius to the Ephesians

And who is this brother? Some indeed say, Luke, because of the history which he wrote, but some, Barnabas; for he calls the unwritten preaching also Gospel. And for what cause does he not mention their names; whilst he both makes Titus known by name, and praises him for his cooperation in the Gospel, (seeing that he was so useful that by reason of his absence even Paul could do nothing great and noble; for, "because I found not Titus my brother, I had no relief for my spirit,") and for his love towards them, (for, saith he, "his inward affection is more abundant towards you;") and for his zeal in this matter ("for," he saith, "of his own accord he went")? But these he neither equally commends, nor mentions by name? What then is one to say? Perhaps they did not know them; wherefore he does not dwell upon their praises because as yet they had had no experience of them, but only says so much as was sufficient for their commendation unto them (i.e. the Corinthians,) and to their escaping all evil suspicion. However, let us see on what score he eulogizes this man himself also. On what score then does he eulogize? First, praising him from his preaching; that he not only preached, but also as he ought, and with the befitting earnestness. For he said not, 'he preaches and proclaims the Gospel,' but, "whose praise is in the Gospel." And that he may not seem to flatter him, he brings not one or two or three men, but whole Churches to testify to him, saying, "through all the churches."

Homily 18 on 2 Corinthians

This is to be understood of Luke, who was highly honored because he had written a Gospel, not to mention the Acts of the Apostles as well.

Commentary on the Second Epistle to the Corinthians 8

These words refer to Barnabas.

Commentary on the Second Epistle to the Corinthians 331

This may refer to Luke.

Pauline Commentary from the Greek Church

Some understand this to mean Luke, on account of the Gospel written by him; others, Barnabas, since the apostle calls even unwritten preaching "the gospel." He does not expand in praises of him as he does of Titus, because he was not known to the Corinthians, whereas Titus was well known to them. Nevertheless, he weaves sufficient praise for him as well; for he does not simply say that he preaches the Gospel, but that he is "praised," not in two or three, but in all the churches.

Commentary on 2 Corinthians

18–19

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).

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, or 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.

Commentary on 2 Corinthians

Then he makes him respected also from the judgment of those that had chosen him. And this too is no light matter. Therefore after saying, "Whose praise in the Gospel is spread through all the churches," he added, "And not only so." What is, "and not only so?" 'Not only on this account,' he says, 'is respect due to him, that he is approved as a preacher and is praised by all.' "But he was also appointed by the churches along with us." Whence it seems to me, that Barnabas is the person intimated. And he signifies his dignity to be great, for he shows also for what office he was appointed. For he saith, "To travel with us in the matter of this grace which is ministered by us." Seest thou how great are these praises of him? He shone as a preacher of the Gospel and had all the churches testifying to this. He was chosen by us; and unto the same office with Paul, and everywhere was partner with him, both in his trials and in his dangers, for this is implied in the word "travel." But what is, "with this grace which is ministered by us?" So as to proclaim the word, he means, and to preach the Gospel; or to minister also in respect of the money; yea rather, he seems to me to refer to both of these. Then he adds, "To the glory of the same Lord, and to show your readiness." What he means is this: 'We thought good,' he says, 'that he should be chosen with us and be appointed unto this work, so as to become a dispenser and a minister of the sacred money.' Nor was this a little matter. For, "Look ye out," it saith, "from among you seven men of good report;" and he was chosen by the churches, and there was a vote of the whole people taken.

Homily 18 on 2 Corinthians

He praises the man also by the judgment of those who chose him: not only, he says, is he renowned as one who worthily preaches the Gospel, but he has also been chosen by the churches to accompany us, so that he might be a partaker with us both in trials and in dangers. This is more fitting for Barnabas. "Chosen" for this grace, that is, for the administration of the offerings, so that he might serve with us.

That is, so that God may be glorified and you may become more zealous, for when those who receive the alms are approved men, no one can harbor any suspicion regarding them.

Commentary on 2 Corinthians

Since the matter had to do with administering aid, Paul makes this additional remark in order not to be thought negligent concerning the care of the poor or of the saints. For the apostles had agreed to keep the poor in mind.

Commentary on Paul’s Epistles

What is, "to the glory of the same Lord, and your ready mind?" 'That both God may be glorified and ye may become the readier, they who are to receive this money being of proved character, and no one able to engender any false suspicion against them. Therefore we sought out such persons, and entrusted not the whole to one person only, that he might escape this suspicion also; but we sent both Titus and another with him. Then to interpret this same expression, "to the glory of the Lord and your ready mind:" he added, "Avoiding this, that any man should blame us in the matter of this bounty which is ministered by us." What can this be which is said? A thing worthy of the virtue of Paul; and showing the greatness of his tender care and his condescension. 'For,' he says, 'that none should suspect us, nor have the slightest cavil against us, as though we purloined aught of the money placed in our hands; therefore we send such persons, and not one only, but even two or three.' Seest thou how he clears them of all suspicions? Not on account of the Gospel, nor of their having been chosen merely; but also, from their being persons of proved character, (and for this very reason) having been chosen, that they might not be suspected. And he said not 'that ye should not blame,' but 'that no other person should,' And yet it was on their account that he did this; and he implied as much in saying, "to the glory of the same Lord, and your readiness:" however, he does not wish to wound them; and so expresses himself differently, "Avoiding this." And he is not satisfied with this either, but by what he adds, soothes again, saying, "In the matter of this bounty which is ministered by us," and mingling his severity with praise. For that they might not feel hurt, and say, 'Is he obliged then to eye us stealthily, and are we so miserable as ever to have been suspected of these things?' Providing a correction against this too, he says, 'the money sent by you is of large amount, and this abundance, that is, the large amount of the money, is enough to afford suspicion to the evil-minded had we not offered that security.'

Homily 18 on 2 Corinthians

This is worthy of a holy soul and of Paul's great care and condescension. We, he says, sent these men—not one, but several—"taking precaution," that is, anticipating and fearing lest anyone suspect us of using something from the offerings for our own benefit. And he did not say: lest you suspect, but: "by anyone," so as not to offend them or make them think that he suspects them of holding such an opinion about him. And the very abundance itself, he says, that is, the abundance of offerings, can easily arouse suspicion among evil people if we do not take precautions.

Commentary on 2 Corinthians

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).

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).

Commentary on 2 Corinthians

And let the presbyters be compassionate and merciful to all, bringing back those that wander, visiting all the sick, and not neglecting the widow, the orphan, or the poor, but always "providing for that which is becoming in the sight of God and man;" abstaining from all wrath, respect of persons, and unjust judgment; keeping far off from all covetousness, not quickly crediting [an evil report] against any one, not severe in judgment, as knowing that we are all under a debt of sin. If then we entreat the Lord to forgive us, we ought also ourselves to forgive; for we are before the eyes of our Lord and God, and "we must all appear at the judgment-seat of Christ, and must every one give an account of himself." Let us then serve Him in fear, and with all reverence, even as He Himself has commanded us, and as the apostles who preached the Gospel unto us, and the prophets who proclaimed beforehand the coming of the Lord [have alike taught us]. Let us be zealous in the pursuit of that which is good, keeping ourselves from causes of offence, from false brethren, and from those who in hypocrisy bear the name of the Lord, and draw away vain men into error.

Epistle to the Philippians 6

But, above all, it seems right that we turn away from the sight of women. For it is sin not only to touch, but to look; and he who is rightly trained must especially avoid them. "Let thine eyes look straight, and thine eyelids wink right." For while it is possible for one who looks to remain stedfast; yet care must be taken against falling. For it is possible for one who looks to slip; but it is impossible for one, who looks not, to lust. For it is not enough for the chaste to be pure; but they must give all diligence, to be beyond the range of censure, shutting out all ground of suspicion, in order to the consummation of chastity; so that we may not only be faithful, but appear worthy of trust. For this is also consequently to be guarded against, as the apostle says, "that no man should blame us; providing things honourable, not only in the sight of the Lord, but also in the sight of men."

The Instructor Book 3

(That) we all know; provided, however, we remember what the same (God) has said through the apostle: "Let your probity appear before men." For what purpose, except that malice may have no access at all to you, or that you may be an example and testimony to the evil? Else, what is (that): "Let your works shine? " Why, moreover, does the Lord call us the light of the world; why has He compared us to a city built upon a mountain; if we do not shine in (the midst of) darkness, and stand eminent amid them who are sunk down? If you hide your lamp beneath a bushel, you must necessarily be left quite in darkness, and be run against by many.

On the Apparel of Women Book 2

Paul is providing goods in the sight of God when he teaches that what God commands concerning the administering of aid to the saints or to the poor ought to be put into practice. But he also provides goods in the sight of others, because he is sending people to urge them to take part in this undertaking. Paul does not want his teaching to incur reproach because of improvident assistants.

Commentary on Paul’s Epistles

For "we take thought for things, honorable not only in the sight of the Lord, but also in the sight of men." What can compare with Paul? For he said not, 'Perdition and woe to him who chooses to suspect anything of the kind: so long as my conscience does not condemn me, I waste not a thought on those who suspect.' Rather, the weaker they were, the more he condescended. For it is meet not to be angry with, but help, him that is sick. And yet from what sin are we so removed as he was from any such suspicion? For not even a demon could have suspected that blessed saint of this unfaithfulness. But still although so far removed from that evil suspicion, he does everything and resorts to every expedient; so as not to leave a shadow even to those who might be desirous in any way of suspecting something wrong; and he avoids not only accusations, but also blame and the slightest censure, even bare suspicion.

Homily 18 on 2 Corinthians

See how Paul's soul was troubled, lest he give the brethren an occasion for stumbling. For he did not say: I am pure, let whoever wants to slander me do so; but as before God, he says, so also before men, "we take care for what is good," that is, we take care to appear blameless, and the weaker they are, the more we must condescend to them, because we also condescend to little children when we nurse them.

Commentary on 2 Corinthians

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).

Commentary on 2 Corinthians

"And we have sent with them our brother." Behold, again he adds yet another, and him also with an encomium; both his own judgment, and many other witnesses [to him]. "Whom," saith he, "we have many times proved earnest in many things, but now much more earnest." And having praised him from his own good works, he extols him also from his love towards them; and what he said of Titus, that "being very earnest he went forth of his own accord;" this he says of this person also, saying, "but now much more earnest;" laying up beforehand for them the seeds of [the proof of their] love toward the Corinthians.

Homily 18 on 2 Corinthians

Some people think this refers to Apollos, whom Paul promised in his first epistle that he would send..

Commentary on the Second Epistle to the Corinthians 332

He adds yet another, calling him a brother and commending him on the basis of trial and judgment, as a man zealous in many things and having proved himself such many times. To elevate speech in this way is characteristic of praise. But now, he says, he has become even more zealous, as if in the hope that you will offer a more generous alms, which he serves.

Commentary on 2 Corinthians

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).

Commentary on 2 Corinthians

And then, after having showed forth their virtue, he exhorts them also on their behalf, saying, "Whether any inquire about Titus; he is my partner and my fellow-worker to youward." What is, "Whether about Titus?" 'If,' says he, 'it be necessary to say any thing, this I have to say,' "that he is my partner and fellow-worker to youward." For he either means this; or, 'if ye will do anything for Titus, ye will do it unto no ordinary person, for he is "my partner."' And whilst appearing to be praising him, he magnifies them, showing them to be so disposed towards himself as that it were sufficient ground of honor amongst them that any one should appear to be his "partner." But, nevertheless, he was not content with this, but he also added another thing, saying, "fellow-worker to youward." Not merely "fellow-worker," 'but in matters concerning you, in your progress, in your growth, in our friendship, in our zeal for you;' which last would avail most especially to endear him unto them. "Or our brethren:" 'or whether you wish,' he says, 'to hear any thing about the others: they too have great claims to be commended to you. For they also,' he saith, 'are our brethren, and, "The messengers of the Churches,"' that is, sent by the Churches. Then, which is greater than all, "The glory of Christ;" for to Him is referred whatever shall be done to them. 'Whether then ye wish to receive them as brethren, or as Apostles of the Churches, or as acting for the glory of Christ; ye have many motives for good will towards them. For on behalf of Titus, I have to say, that he is both "my partner," and a lover of you; on behalf of these, that they are "brethren," that they are "the messengers of the churches," that they are "the glory of Christ." Seest thou that it is plain from hence also, that they were of such as were unknown to them? For otherwise he would have set them off by those things with which he had also set off Titus, namely, his love towards them. But whereas as yet they were not known to them, 'Receive them,' he says, 'as brethren, as messengers of the churches, as acting for the glory of Christ.'

Homily 18 on 2 Corinthians

The two “as for” phrases do not denote a contrast between them but rather emphasize the similarity.

Pauline Commentary from the Greek Church

That is, if one must say something about Titus, I will say that he is "my partner" – he helps me in teaching you and bringing you benefit. Or: if you do something for Titus, you will do it not for an ordinary man, but for my partner.

That is, if you wish to hear something about others, they too have great claims on your trust; for they are our brothers.

That is, they were sent and chosen by the churches.

What is most important of all, he placed at the end. Everything, whatever may be in them, he says, relates to Christ.

Commentary on 2 Corinthians

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.

Commentary on 2 Corinthians

Paul is urging the Corinthians to demonstrate their love by the way they treat those he is sending to them. If they received them with honor, they would be demonstrating to all the other churches how far they had progressed and that the good things which were said about them were true. He is therefore encouraging their resolve, for someone who is well thought of usually shows improvement.

Commentary on Paul’s Epistles

"Wherefore show ye unto them, to the person of the churches, the proof of your love, and of our glorying on your behalf." 'Now show,' he saith, 'how ye love us; and how we do not lightly nor vainly boast in you: and this ye will show, if ye show forth love towards them.' Then he also makes his words more solemn, by saying, "unto the person of the churches." He means, to the glory, the honor, of the churches. 'For if ye honor them, ye have honored the churches that sent them. For the honor passeth not to them alone, but also to those that sent them forth, who ordained them, and more than these, unto the glory of God.' For when we honor those that minister to Him, the kind reception passeth unto Him, unto the common body of the churches. Now this too is no light thing, for great is the potency of that assembly.

Homily 18 on 2 Corinthians

Now, he says, show how you love us and how we do not boast of you in vain. And you will show this if you show them love. For what you do for them, you do "before the face of the churches," that is, for the honor of the churches; for they represent the face of the churches that sent them.

Commentary on 2 Corinthians

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.

Commentary on 2 Corinthians