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2 COR. VIII. 7.
Therefore that ye abound in every thing; in
faith and utterance, and knowledge, and in all
earnestness.
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.
Ver. 8. "I speak not by way of
commandment."
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. Then he proceeds
afterwards to the head and crown of his
persuasion.
Ver. 9. "For ye know the grace of our
Lord, that though He was rich, yet for our
sakes He became poor, that we through His
poverty might become rich."
'For have in mind,' says he, 'ponder and
consider the grace of God and do not lightly
pass it by, but aim at realizing the greatness
of it both as to extent and nature, and thou
wilt grudge nothing of thine. He emptied
Himself of His glory that ye, not through His
riches but through His poverty, might be rich.
If thou believest not that poverty is productive
of riches, have in mind thy Lord and thou wilt
doubt no longer. For had He not become poor,
thou wouldest not have become rich. For this is
the marvel, that poverty hath made riches
rich.' And by riches here he meaneth the
knowledge of godliness, the cleansing away of
sins, justification, sanctification, the
countless good things which He bestowed upon us
and purposeth to bestow. And all these things
accrued to us through His poverty. What
poverty? Through His taking flesh on Him and
becoming man and suffering what He suffered.
And yet he owed not this, but thou dost owe to
Him.
Ver. 10. "And herein I give you my advice
for your profit."
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.
Ver. 11. "And now also ye have completed
the doing of it."
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.
Ver. 12. "For if the readiness is there,
it is acceptable according as a man hath, not
according as he hath not."
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. Wherefore also he added, Ver.
13. "For I say not this, that others may
be eased, and ye distressed."
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. (Mark
xii. 43.) But because he was discoursing to
Corinthinians 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;" (1 Cor. ix. 15.) 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.
Consider, for instance, how even in what
follows he is covertly preparing the way for
this. For having said these things, he added,
Ver. 14, "Your abundance being a supply
for their want."
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. Then since he showed
that they were to be not only giving, but also
receiving, and more, in return; he tries by a
further consideration to make them forward,
showing that if they did not give of their
substance to others, they would not gain
anything by gathering all together within. And
he adduces an ancient story, thus saying,
Ver. 15. "As it is written, He that
gathered much had nothing over, and he that
gathered little had no lack."
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.
Why then tremblest thou at poverty? and why
pursuest thou after wealth? 'I fear,' saith
one, 'lest I be compelled to go to other
men's doors and to beg from my neighbor.' And
I constantly hear also many praying to this
effect, and saying, 'Suffer me not at any
time to stand in need of men?' And I laugh
exceedingly when I hear these prayers, for this
fear is even childish. For every day and in
every thing, so to speak, do we stand in need
of one another. So that these are the words of
an unthinking and puffed up spirit, and that
doth not clearly discern the nature of things.
Seest thou not that all of us are in need one of
another? The soldier of the artisan, the
artisan of the merchant, the merchant of the
husbandman, the slave of the free man, the
master of the slave, the poor man of the rich,
the rich man of the poor, he that worketh not of
him that giveth alms, he that bestoweth of him
that receiveth. For he that receiveth alms
supplieth a very great want, a want greater than
any. For if there were no poor, the greater
part of our salvation would be overthrown, in
that we should not have where to bestow our
wealth. So that even the poor man who appears
to be more useless than any is the most useful of
any. But if to be in need of another is
disgraceful, it remains to die; for it is not
possible for a man to live who is afraid of
this. 'But,' saith one, 'I cannot bear
blows arched [in scorn.]' Why dost thou in
accusing another of arrogance, disgrace thyself
by this accusation? for to be unable to endure
the inflation of a proud soul is arrogant. And
why fearest thou these things, and tremblest at
these things, and on account of these things
which are worthy of no account, dreadest poverty
also? For if thou be rich, thou wilt stand in
need of more, yea of more and meaner. For just
in proportion to thy wealth dost thou subject
thyself to this curse. So ignorant art thou of
what thou prayest when thou askest for wealth in
order to be in need of no man; just as if one
having come to a sea, where there is need both
of sailors and a ship and endless stores of
outfit, should pray that he might be in need of
nothing at all. For if thou art desirous of
being exceedingly independent of every one, pray
for poverty; and [then] if thou art dependent
on any, thou wilt be so only for bread and
raiment; but in the other case thou wilt have
need of others, both for lands, and for
houses, and for imposts, and for wages, and
for rank, and for safety, and for honor, and
for magistrates, and those subject to them,
both those in the city and those in the country,
and for merchants, and for shopkeepers. Do you
see that those words are words of extreme
carelessness? For, in a word, if to be in
need one of another appears to thee a dreadful
thing, [know that] it is impossible altogether
to escape it; but if thou wilt avoid the
tumult, (for thou mayest take refuge in the
waveless haven of poverty,) cut off the great
tumult of thy affairs, and deem it not
disgraceful to be in need of another; for this
is the doing of God's unspeakable wisdom. For
if we stand in need one of another, yet even the
compulsion of this need draweth us not together
unto love; had we been independent, should we
not have been untamed wild beasts? Perforce and
of compulsion God hath subjected us one to
another, and every day we are in collision one
with another. And had He removed this curb,
who is there who would readily have longed after
his neighbor's love? Let us then neither deem
this to be disgraceful, nor pray against it and
say, 'Grant us not to stand in need of any
one; 'but let us pray and say, 'Suffer us
not, when we are in need, to refuse those who
are able to help us.' It is not the standing
in need of others, but seizing the things of
others, that is grievous. But now we have
never prayed in respect to that nor said,
'Grant me not to covet other men's goods;'
but to stand in need, this we think a fit
subject of deprecation. Yet Paul stood in need
many times, and was not ashamed; nay, even
prided himself upon it, and praised those that
had ministered to him, saying, "For ye sent
once and again to my need;" (Phil. iv.
16.) and again, "I robbed other
Churches, taking wages of them that I might
minister unto you." (2 COR. XI. 8.) It
is no mark therefore of a generous temper, but
of weakness and of a low minded and senseless
spirit, to be ashamed of this. For it is even
God's decree that we should stand in need one
of another. Push not therefore thy philosophy
beyond the mean. 'But,' saith one, 'I
cannot bear a man that is entreated often and
complieth not.' And how shall God bear thee
who art entreated by Him, and yet obeyest not;
and entreated too in things that advantage thee?
"For we are ambassadors on behalf of
Christ," (2 COR. V. 20.) saith he,
"as though God were entreating by us; be ye
reconciled unto God." 'And yet, I am His
servant,' saith he. And what of that? For
when thou, the servant, art drunken, whilst
He, the Master, is hungry and hath not even
necessary food, how shall thy name of servant
stand thee in stead? Nay, this itself will
even the more weigh thee down, when thou indeed
abidest in a three-storied dwelling whilst He
owns not even a decent shelter; when thou
[liest] upon soft couches whilst He hath not
even a pillow. 'But,' saith one, 'I have
given.' But thou oughtest not to leave off so
doing. For then only wilt thou have an excuse,
when thou hast not what [to give], when thou
possessest nothing; but so long as thou hast,
(though thou have given to ten thousand,) and
there be others hungering, there is no excuse
for thee. But when thou both shuttest up corn
and raisest the price, and devisest other
unusual tricks of traffic; what hope of
salvation shalt thou have henceforth? Thou hast
been bidden to give freely to the hungry, but
thou dost not give at a suitable price even. He
emptied Himself of so great glory for thy sake,
but thou dost not count Him deserving even of a
loaf; but thy dog is fed to fulness whilst
Christ wastes with hunger; and thy servant
bursteth with surfeiting whilst thy Lord and his
is in want of necessary food. And how are these
the deeds of friends? "Be be reconciled unto
God," (2 COR. V. 20.) for these are
[the deeds] of enemies and such as are in
hostility.
Let us then think with shame on the great
benefits we have already received, the great
benefits we are yet to receive. And if a poor
man come to us and beg, let us receive him with
much good will, comforting, raising him up with
[our] words, that we ourselves also may meet
with the like, both from God and from men.
"For whatsoever ye would that they should do
unto you, do ye also unto them." (Mat.
vii. 12.) Nothing burdensome, nothing
offensive, doth this law contain. 'What thou
wouldest receive, that do,' it saith. The
return is equal. And it said not, 'what thou
wouldest not receive, that do not,' but what
is more. For that indeed is an abstinence from
evil things, but this is a doing of good
things, in which the other is involved. Also
He said not 'that do ye also wish, but do, to
them.' And what is the advantage? "This is
the Law and the Prophets." Wouldest thou
have mercy shown thee? Then show mercy.
Wouldest thou obtain forgiveness? Then grant
it. Wouldest thou not be evil spoken of? Then
speak not evil. Longest thou to receive
praise? Then bestow it. Wouldest thou not be
wronged? Then do not thou plunder. Seest thou
how He shows that virtue is natural, and that
we need no external laws nor teachers? For in
the things we wish to receive, or not to receive
from our neighbors, we legislate unto
ourselves. So that if thou wouldest not receive
a thing, yet doest it, or if thou wouldest
receive it, yet doest it not, thou art become
self-condemned and art henceforth without any
excuse, on the ground of ignorance and of not
knowing what ought to be done. Wherefore, I
beseech you, having set up this law in ourselves
for ourselves, and reading this that is written
so clearly and succinctly, let us become such to
our neighbors, as we would have them be to
ourselves; that may we both enjoy present
immunity, and obtain the future good things,
though the grace and love towards men of our
Lord Jesus Christ, with Whom to the
Father, together with the Holy Spirit, be
glory, power, honor, now and for ever, and
world without end. Amen.
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