2 Corinthians 9

It is superfluous, but in order to demonstrate his diligence, it was necessary for Paul to write like this, so that they would be all the more willing to do what they were asked and to embody the truth they were being taught. For superfluities tend to show greater concern. Our Lord did not doubt Peter’s love for him, but even so he asked the apostle three times: “Simon, son of John, do you love me?” This repetition may seem to be superfluous, but it contributed to the perfecting of the admonition. At length Peter would learn from it that he must act with great diligence.

Commentary on Paul’s Epistles

Though he had said so much about it, he says here, "It is superfluous for me to write to you." And his wisdom is shown not only in this, that though he had said so much about it, he saith, "it is superfluous for me to write to you," but in that be yet again speaketh of it. For what he said indeed a little above, he said concerning those who received the money, to ensure them the enjoyment of great honor: but what he said before that, (his account of the Macedonians, that "their deep poverty abounded unto the riches of their liberality," and all the rest,) was concerning loving-kindness and alms-giving. But nevertheless even though he had said so much before and was going to speak again, he says, "it is superfluous for me to write to you." And this he does the rather to win them to himself. For a man who has so high a reputation as not to stand in need even of advice, is ashamed to appear inferior to, and come short of, that opinion of him.

Homily 19 on 2 Corinthians

He discoursed so long about this ministry before and, intending again to speak about the same thing, says that it is superfluous for him to write about it. And he does this wisely, in order to attract them more. For when Paul has such an opinion of them that they have no need of counsel regarding almsgiving, it would be shameful for them to later prove themselves below the good opinion held of them.

Commentary on 2 Corinthians

Having exhorted the Corinthians to give alms to the saints in Jerusalem, the Apostle now admonishes them how to give, namely, cheerfully and abundantly. Hence, in order that they might give properly, he has sent them important messengers. In regard to this he does two things. First, he excludes the supposed cause for sending the messengers; secondly, he gives the true one (v. 3). In regard to the first he does three things. First, he excludes a suspicion; secondly, he assigns the cause for this (v. 2); thirdly, he proves the cause (v. 2b).

As to the first, because someone could say to the Apostle: you urge us to receive your messengers cordially, but why do you not rather urge us to give alms properly. Therefore, rejecting this, he says: it is not necessary for me to urge this now, i.e., because, it is superfluous for me to write to you about the offering for the saints.

Commentary on 2 Corinthians

The other churches followed after Corinth. When they heard that a church which had previously been involved in many errors had put them right, they were moved to good works. After accepting the faith and then behaving badly, they began to have this desire to improve. How much more then ought others, in whom such vices were not present, do so as well?

Commentary on Paul’s Epistles

"For I know your readiness of which I glory on your behalf to them of Macedonia." Now it was a great thing that he even knew it himself, but much greater, that he also published it to others: for the force it has is greater: for they would not like to be so widely disgraced. Seest thou his wisdom of purpose? He exhorted them by others' example, the Macedonians, for, he says, "I make known to you the grace of God which hath been given in the Churches of Macedonia." He exhorted them by their own, for he saith, "who were the first to make a beginning a year ago not only to do, but also to will." He exhorted them by the Lord's, for "ye know" he saith, "the grace of our Lord, that though He was rich, yet for our sakes He became poor." Again he retreats upon that strong main point, the conduct of others. For mankind is emulous. And truly the example of the Lord ought to have had most power to draw them over: and next to it, the consideration of the recompense: but because they were somewhat weak, this draws them most. For nothing does so much as emulation. "And your zeal has stirred up very many." What sayest thou? A little before thou saidst, they did it "of their own accord, beseeching us with much entreaty," how then now, "your zeal?" 'Yes,' he saith, 'we did not advise we did not exhort, but we only praised you, we only boasted of you, and this was enough to incite them.' Seest thou how he rouses them each by the other, these by those, and those by these, and, along with the emulation, has intermingled also a very high encomium. Then, that he may not elate them, he follows it up in a tempered tone, saying, "Your zeal hath stirred up very many."

Homily 19 on 2 Corinthians

Paul holds up the Macedonians to the Corinthians and the Corinthians to the Macedonians as examples to imitate.

Commentary on the Second Epistle to the Corinthians 333

I know myself, he says, of your eagerness, and not only do I know this, but I boast before others that all of Achaia is ready, and not Corinth alone, and that nothing remains except for those collecting alms to come to you. So then, I will be ashamed if my boasts turn out to be in vain and false.

Above he says: the Macedonians were willing of themselves and besought us. How then does he now say: "And your zeal has stirred up many"? He did not say: all, but many. Some were willing of themselves and besought us, while others were stirred up by your zeal; for many need encouragement. Otherwise put: we did not advise them, we did not persuade them, but only praised you, and this was sufficient for their persuasion. See how he encourages both the Corinthians by the example of the Macedonians, and the Macedonians by the example of the Corinthians. You, he says, became teachers for them; do not then, as teachers, prove worse than your students.

Commentary on 2 Corinthians

And the reason for this is because I know your readiness to help them: "My heart is steadfast, O God" (Ps. 108:1). That your mind is ready I prove by two things. First, from our boasting of you, for unless I knew that you were ready for this, I would not have boasted to them about you. Therefore he says, of which, namely, the promptitude of your mind: "For our boast is this, the testimony of our conscience" (2 Cor. 1:12); "I have great confidence in you" (2 Cor. 7:4). I boast about you to the people of Macedonia, saying that Achaia, in which Corinth is the metropolis, has been ready since last year to give. Secondly, from the effect, because you have provoked many to do this by your example. Hence he says, and your zeal, i.e., the desire to imitate you, has stirred up most of them, for since they heard of your progress after your amendment, many were provoked to make progress: "Iron sharpens iron, and one man sharpens another" (Prov. 27:17); "For a good purpose it is always good to be made much of" (Gal. 4:18); "But earnestly desire the higher gifts" (1 Cor. 12:31).

Commentary on 2 Corinthians

Paul often reminds the Corinthians of his care for them by saying this kind of thing, so that they will not feel frustrated.

Commentary on Paul’s Epistles

"For this cause have I sent the brethren that our glorying on your behalf may not be made void." Seest thou that he is in anxiety and terror, lest he should seem to have said what he said only for exhortation's sake? 'But because so it is,' saith he, "I have sent the brethren;" 'so earnest am I on your behalf,' "that our glorying may not be made void." And he appears to make himself of the Corinthians' party throughout, although caring for all alike. What he says is this; 'I am very proud of you, I glory before all, I boasted even unto them, so that if ye be found wanting, I am partner in the shame.' And this indeed he says under limitation, for he added, "In this respect," not, in all points; "That even as I said, ye may be prepared." 'For I did not say, 'they are purposing,' but 'all is ready; and nothing is now wanting on their part. This then,' he says, 'I wish to be shown by your deeds.'

Homily 19 on 2 Corinthians

He makes himself as it were a member of the Corinthian church and is anxious about it. For he says: since I boasted of you, I was afraid lest I be put to shame, and therefore sent the brothers, "that our boasting of you may not be in vain," that is, lest my boasting of you be exposed as empty and fruitless. For I, he says, admiring you, boasted before all and before them. So if you show yourselves not to be such, the shame will be shared; however, not in everything, but only "in this matter," that is, lest I be put to shame in my one expectation concerning the charitable collection; but "that you may be prepared," as I also told the Macedonians, that in Achaia everything is already ready and they lack nothing.

Commentary on 2 Corinthians

Then when he says, But I am sending the brethren, he establishes the true cause for why he was sending such solemn messengers. First, he lays down the general reason; secondly, the special reason (v. 3b).

Concerning the first he does two things. First, he assigns the true cause, saying: the reason why I have sent them is not that I believe you are not willing to help the poor, but that our boasting about you may not prove vain, if you should fail: "For I would rather die than have any one deprive me of my ground for boasting" (1 Cor. 9:15). That it not be made void, I say, in this case, because it is evident to me that in the other virtues and good deeds you will not void by glory.

Commentary on 2 Corinthians

It is obvious that if Paul arrives and finds that the Corinthians are not what they have been expected to be, he will be chagrined and they will feel even more frustrated.

Commentary on Paul’s Epistles

"Lest by any means if there come with me any from Macedonia, we, (that we say not ye,) should be put to shame in this confidence." The shame is greater when the spectators he has arrayed against them are many, even those same persons who had heard his boasting. And he did not say, 'for I am bringing with me Macedonians;' 'for there are Macedonians coming with me;' lest he should seem to do it on purpose; but how said he? "Lest by any means, if there come with me any from Macedonia?" 'For this may happen,' he says, 'it is matter of possibility.' For thus he also made what he said unsuspected, but had he expressed himself in that other way, he would have even made them the more contentious. See how he leads them on, not from spiritual motives only, but from human ones as well. 'For,' says he, 'though you make no great account of me, and reckon confidently on my excusing you, yet think of them of Macedonia,' "lest by any means, if they come and find you;" and he did not say 'unwillingly,' but "unprepared," not having got all completed. But if this be a disgrace, not to contribute quickly; consider how great it were to contribute either not at all, or less than behoved. Then he lays down what would thereupon follow, in terms at once gentle and pungent, thus saying, "We, (that we say not ye,) should be put to shame." And he tempers it again, saying, "in this confidence" not as making them more listless, but as showing that they who were approved in all other respects, ought in this one also to have great fearlessness.

Homily 19 on 2 Corinthians

Again he returns to the same subject and expresses his concern with greater force, persuading them with human considerations. For there is greater shame when one is disgraced before the faces of strangers. Perhaps, he says, you are counting on me as someone familiar to you; but think of the Macedonians who may come with me, which is likely. "And find you," he did not say: unwilling, but: "unprepared." For even this is shameful, if you are not ready and cannot quickly collect; all the more shameful if you have collected nothing, or collected less than what is proper. But by saying: "lest we—not to say 'you'—should be put to shame in this confident boasting," he softens his speech—we will not, that is, be put to shame in everything, but only in the boasting concerning the alms; for the rest that concerns you is beyond reproach. He says this not in order to flatter them, but rather so as to make them more zealous, so that those praised in everything would not prove unworthy of praise in this matter as well, and fall below themselves. By the words "not to say 'you'" he shows that they will be put to shame more than he; for it is their sin. By "confidence" he means the basis, or the very matter, or the substance of the boasting.

Commentary on 2 Corinthians

Secondly, when he says, so that you may be ready, as I said you would be, he urges them to give in the proper way. First, he urges them to give readily; secondly, that they may give abundantly (v. 5); thirdly, that they may give cheerfully (v. 7).

In regard to the first he does two things. First, he mentions how to give; secondly, he assigns the reason (v. 4). The way to give is promptly; hence he says, I sent the ministers so that you may be ready, as I said you would be, namely, after the example of the Macedonians: "And those who were ready went in with him to the marriage feast" (Matt. 25:10); "Do not say to your neighbor, 'Go, and come again, tomorrow I will give it' – when you have it with you" (Prov. 3:28). The reason for this is lest if some Macedonians come with me and find that you are not ready, we be humiliated. As if to say: it will be to your shame if you have promised and not paid. But even if you can stand it and you do not care about your shame, at least think of our embarrassment, who say that you are prepared.

Commentary on 2 Corinthians

Paul was not asking Titus and his colleagues to go to Corinth as if they were not willing to do so, but in order to prove his love for them. Titus and his friends wanted to go, and Paul is urging them to do so without delay.

Commentary on Paul’s Epistles

"I thought it necessary therefore to entreat the brethren, that they would make up beforehand this your bounty, that the same might be ready, as a matter of bounty and not of extortion." Again, he resumed the subject in a different manner: and that he may not seem to be saying these things without object, he asserts that the sole reason for this journey was, that they might not be put to shame. Seest thou how his words, "It is superfluous for me to write," were the beginning of advising? You see, at least, how many things he discourses concerning this ministering. And along with this, one may further remark that, (lest he should seem to contradict himself as having said, "It is superfluous," yet discoursing at length about it,) he passed on unto discourse of quickness and largeness and forwardness in contributing, by this means securing that point also. For these three things he requires. He begins first with that which is pleasantest and lighter; namely, the 'not of necessity,' for, it is "bounty" he says. Observe how in the form of his exhortation he represents at once the fruit as springing up, and the givers as filled with blessing. And by the term employed he won them over, for no one gives a blessing with pain. Yet neither was he content with this; but added, "not as of extortion." 'Think not,' he says, 'that we take it as extortioners, but that we may be the cause of a blessing unto you.' For extortion belongs to the unwilling, so that whoso giveth alms unwillingly giveth of extortion.

Homily 19 on 2 Corinthians

Lest he seem to contradict what was said above — "it is superfluous for me to write to you" — while now speaking again about the same thing, he discusses generosity and the completion of the deed with cheerfulness, for which reason, he says, I also sent the brothers. Urging toward two opposite things, namely, that they give abundantly and with cheerfulness, he very wisely transitions to both. For first he speaks of cheerfulness in giving, and then of the other point. Giving, he says, is a "blessing"; for no one gives a blessing with sorrow. He also shows the fruit that directly grows from this: those who give are filled with blessing. However, he did not stop even at this, but added: "and not as a grudging obligation." Do not think, he says, that we take this from you out of covetousness; on the contrary, we desire to procure a blessing for you. Thus, one who gives alms under compulsion is, as it were, infected with covetousness.

Commentary on 2 Corinthians

Then when he says, So I thought it necessary, he urges them to give abundantly. In regard to this he does two things. First, he gives the admonition; secondly, he gives the reason for it (v. 6).

He says therefore: lest our boasting be voided and you be put to shame, I thought it necessary to urge the brethren, namely, Titus and Apollos, to go on to you before me, and arrange in advance for this gift [blessing] you have promised, namely, the alms, which is called a blessing because it is a cause of eternal blessedness. For by the act of giving a man is blessed by the Lord: "He will receive blessing from the Lord" (Ps. 24:4); and by men: "The lips of many shall bless him that is liberal of his bread" (Sir. 31:28, Vulgate); "He who has a bountiful eye will be blessed" (Prov. 22:9). And he calls this a blessing to be prepared, as a willing gift, i.e., abundantly, not as an exaction, i.e., not sparingly.

Commentary on 2 Corinthians

"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."

Treatise XII Three Books of Testimonies Against the Jews

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.

Commentary on Paul’s Epistles

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.

Homilies on Genesis 34.8

"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.

Homily 19 on 2 Corinthians

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.

Letter 268

6–7

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.’

The Desert Fathers, Sayings of the Early Christian Monks

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."

Commentary on 2 Corinthians

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.

Commentary on 2 Corinthians

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.

Who is the Rich Man that Shall Be Saved?

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.

Apology 39

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

The Long Rules 29

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

Commentary on Paul’s Epistles

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.

Homily 10.4.16: a Sermon on Almsgiving

"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.

Homily 19 on 2 Corinthians

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.

Sermon 71 on Fasting and Almsgiving

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.’

The Desert Fathers, Sayings of the Early Christian Monks

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.

Commentary on 2 Corinthians

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).

Commentary on 2 Corinthians

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.

Commentary on Paul’s Epistles

"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."

Homily 19 on 2 Corinthians

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.

Commentary on 2 Corinthians

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).

Commentary on 2 Corinthians

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

Treatise XII Three Books of Testimonies Against the Jews

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.

Commentary on Paul’s Epistles

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.

Homily 19 on 2 Corinthians

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

Commentary on the Second Epistle to the Corinthians 335

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.

Commentary on 2 Corinthians

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).

Commentary on 2 Corinthians

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."

Treatise VIII On Works and Alms

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.

Homily 20 on 2 Corinthians

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).

Commentary on 2 Corinthians

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).

Commentary on 2 Corinthians

"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.

Homily 20 on 2 Corinthians

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.

Commentary on 2 Corinthians

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).

Commentary on 2 Corinthians

And again: "The administration of this service shall not only supply the wants of the saints, but shall be abundant also by many thanksgivings unto God; ". Also in the same place: "The administration of this service has not only supplied that which is lacking to the saints, but has abounded by much giving of thanks unto God."

Treatise VIII On Works and Alms

It is not only those who have been delivered from beggary to the service of God who rejoice but all those who see the want being supplied. Thus it is that what is given to a few redounds in praises given by the many to God.

Commentary on Paul’s Epistles

12–13

What he says is this; 'in the first place ye not only supply the wants of the saints, but ye are abundant even;' that is, 'ye furnish them with even more than they need: next, through them ye send up thanksgiving to God, for they glorify Him for the obedience of your confession.' For that he may not represent them as giving thanks on this account solely, (I mean, because they received somewhat,) see how high-minded he makes them, exactly as he himself says to the Philippians, "Not that I desire a gift." (Philippians chapter 4, verse 17) 'To them too I bear record of the same thing. For they rejoice indeed that ye supply their wants and alleviate their poverty; but far more, in that ye are so subjected to the Gospel; whereof this is an evidence, your contributing so largely.' For this the Gospel enjoins.

"And for the liberality of your contribution unto them and unto all." 'And on this account,' he says, 'they glorify God that ye are so liberal, not unto them only, but also unto all.' And this again is made a praise unto them that they gave thanks even for that which is bestowed upon others. 'For,' saith he, 'they do honor, not to their own concerns only, but also to those of others, and this although they are in the extremest poverty; which is an evidence of their great virtue. For nothing is so full of envy as the whole race of such as are in poverty. But they are pure from this passion; being so far from feeling pained because of the things ye impart to others, that they even rejoice over it no less than over the things themselves receive.'

Homily 20 on 2 Corinthians

Paul is pointing out that giving to the saints is not just a matter of supplying their immediate wants. It has many other ramifications as well and leads to blessings of different kinds.

Commentary on the Second Epistle to the Corinthians 336

"The ministration of this service," he says, that is, assistance with possessions, accomplishes much, for it not only supplies the need of the brethren, but also "abounds," that is, provides them more than what is needed; and this service and testimony of the ministry of love for mankind calls forth many thanksgivings.

Commentary on 2 Corinthians

Then when he says, for the rendering of this service, he explains the reason mentioned above, namely, how their abundance works thanksgiving to God. First he shows this; secondly, the reason for thanks (v. 13); thirdly, he breaks out in thanksgiving (v. 14).

He says therefore: I say that your abundance works thanksgiving to God, for the rendering of this service of yours, by which you help the saints, has many good results: "As a matter of equality your abundance at the present time should supply their want" (2 Cor. 8:14). Not only does this good follow therefrom, but also the fact that they pray for you and give thanks to God, proving and approving your service. And this is what he says: but also overflows in many thanksgivings to God, which are given by many, not only by the perfect, but by the poor believers who give thanks to God in the Lord, who moves them to this, seeing and approving your ministry: "So that many will give thanks on our behalf for the blessing granted us in answer to many prayers" (2 Cor. 1:2).

Commentary on 2 Corinthians

Therefore, God has opened an entrance to all the sons of Abraham, and Isaac, and Jacob, in order that they may be in the faith of profession towards Him,

Constitutions of the Holy Apostles

By this service Paul and his companions are testing the Corinthians’ attitude and magnifying the Lord.

Commentary on Paul’s Epistles

They glorify God because you are so obedient to the Gospel, that you fulfill its commandments with generosity; for the Gospel teaches almsgiving. And in another way they glorify God — for your simplicity and goodness, poured out not only toward them, but also toward all the faithful poor. For they do not envy, as other beggars do, but give thanks that you give to others as well, which is a sign of their great virtue. Therefore, to those so free from envy and so virtuous, one ought to give with greater generosity.

Commentary on 2 Corinthians

This thanksgiving is given for three reasons. First, for their faith, which they have received; hence he says: I say that they abound in thanksgiving, the faithful glorifying God by your obedience in acknowledging the gospel of Christ, i.e., the confession of your faith, by which you confess and believe in Christ: "Let your light so shine before men" (Matt. 5:16); "The word of a man who hears will endure" (Prov. 21:28). Secondly, on account of their abundance; hence he says, glorifying God also for the generosity of your contribution for them, namely, the holy poor, and for all others, namely, the faithful in need, and given with a simple and pure spirit: "Let him who is taught the word share all good things with him who teaches" (Gal. 6:6); and "Let us do good to all men" (Gal. 6:10).

Commentary on 2 Corinthians

"While they themselves also with supplication." 'For in respect of these things,' saith he, 'they give thanks to God, but in respect of your love and your coming together, they beseech Him that they may be counted worthy to see you. For they long after this, not for the money's sake, but that they may be witnesses of the grace that hath been bestowed upon you.' Seest thou Paul's wisdom, how after having exalted them, he ascribed the whole to God by calling the thing "grace?" For seeing he had spoken great things of them, in that he called them ministers and exalted them unto a great height, (since they offered service whilst he himself did but administer,) and termed them 'proved,' he shows that God was the Author of all these things.

Homily 20 on 2 Corinthians

The Corinthians will reap the benefit of the prayers of the poor. Those prayers come out of great love.

Commentary on the Second Epistle to the Corinthians 336

Moreover, they also pray for you, as though to be counted worthy of seeing you, not for the sake of possessions, but for the sake of the grace of God abundantly given to you. Again he calls the work of almsgiving grace, ascribing everything to God, so that they might not become proud. With the words "the exceeding grace of God" he urges them to make their generosity more abundant, so that others might not surpass and outdo them.

Commentary on 2 Corinthians

Thirdly, on account of what these saints have from God that they may give thanks to God; hence he says: glorifying God also in their praying for you, i.e., they glorify God for the fact that those holy men pray for you; the men, I say, who are desirous of seeing you in eternal happiness; and this because of the surpassing grace of God in you.

Commentary on 2 Corinthians

And he himself again, along with them, sends up thanksgiving, saying, "Thanks be to God for His unspeakable gift." And here he calls "gift," even those so many good things which are wrought by almsgiving, both to them that receive and them that give; or else, those unspeakable good things which through His advent He gave unto the whole world with great munificence, which one may suspect to be the most probable. For that he may at once both sober, and make them more liberal, he puts them in mind of the benefits they had received from God. For this avails very greatly in inciting unto all virtue; and therefore he concluded his discourse with it. But if His Gift be unspeakable, what can match their frenzy who raise curious questions as to His Essence? But not only is His Gift unspeakable, but that "peace" also "passeth all understanding," (Philippians chapter 4, verse 7) whereby He reconciled the things which are above with those which are below.

Homily 20 on 2 Corinthians

It is Paul’s custom to praise God every time he expounds some divine dispensation or other.

Commentary on the Second Epistle to the Corinthians 336

We should be discerning and aware of the grace that has been effected in us, giving thanks for it to the Maker, praising God for this great and “ineffable gift” to us. We should put aside from ourselves any hateful habits of slackness and neglect which only destroy our lives; instead, we should persevere from the beginning to the end of the times of our offices. And we should behave with all the greater awe and love during the great and perfect mysteries of our salvation, standing firmly before God continually with wakefulness of heart in spiritual service, resembling servants who are eagerly at the ready to serve their master.

Book of Perfection

He calls "gift" the blessings that come from almsgiving both to those who give and to those who receive. Or: he reminds us of the blessings of which we were deemed worthy through the incarnation of Christ, speaking as if to say: do not think that you are doing something great. The blessings we have received from God are unspeakable. What is so great about our giving what is small and perishable?

Commentary on 2 Corinthians

From this the Apostle breaks forth in thanksgiving to God, saying: Thanks be to God for his inexpressible gift!, that is, for the charity which is especially seen in you who even help those who thus thank God and pray for you. This gift is inexpressible, because it cannot be said how profitable it is, for "What no eye has seen, nor ear heard, nor the heart of man conceived, what God has prepared for those who love him" (1 Cor. 2:9).

Commentary on 2 Corinthians