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2 COR. IX. 1.
Foras touching the ministering to the saints,
it is superfluous for me to write to you.
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. And he
does this often in accusation also, using the
rhetorical figure, omission, for this is very
effective. For the judge seeing the magnanimity
of the accuser entertains no suspicions even.
For he argues, 'he who when he might say
much, yet saith it not, how should he invent
what is not true?' And he gives occassion to
suspect even more than he says, and invests
himself with the presumption of a good
disposition. This also in his advice and in his
praises he does. For having said, "It is
superfluous for me to write to you," observe
how he advises them.
"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." (ibid. 9.) 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. But observe how he introduces it in
a somewhat novel way. For He did not say,
'Imitate them;' but what?
"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." Now
consider what a thing it is that those who have
been the occasion to others of this munificence,
should be themselves behind hand in this
contribution. Therefore he did not say,
'Imitate them,' for it would not have kindled
so great an emulation, but how? 'They have
imitated you; see then that ye the teachers
appear not inferior to your desciples.'
And see how, whilst stirring up and inflaming
them still more, he feigns to be standing by
them, as if espousing their party in some
rivalry and contention. For, as he said
above, "Of their own accord, with much
entreaty they came to us, insomuch that we
exhorted Titus, that as he had made a beginning
before, so he would complete this grace;" so
also he says here, Ver. 3. "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.'
Then he even heightens the anxiety, saying,
Ver. 4. "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.
Ver. 5. "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. And indeed he moved these three main
points even at the first, for when he says,
"In much proof of affliction the abundance of
their joy, and their deep poverty, abounded
unto the riches of their I liberality," he
says nothing else than that they contributed both
much and gladly and quickly; and that not only
did not giving much pain them, but not even
being in trials, which is more grievous than
giving. And the words, "they gave themselves
to us;" these also show both their forwardness
and the greatness of their faith. And here too
again he treats of those heads. For since these
are opposed to [each other,] munificence and
forwardness, and one that has given much is
often sorrowful, whilst another, that he may
not be sorry, gives less; observe how he takes
care for each, and with the wisdom which belongs
to him. For he did not say, 'it is better to
give a little and of free choice, than much of
necessity;' because he wished them to
contribute both much and of free choice; but how
saith he? "that they might make up beforehand
this your bounty, that the same might be ready
as a matter of bounty, and not extortion. 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. Then from this
he passed on again unto that, the giving
munificently.
Ver. 6. "But this I say:" that is,
along with this I say also that. What?
"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;
saying, Ver. 7. "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. And he does not advise
merely, but also adds a prayer, as his wont is
to do, saying, Ver. 8. "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." Then he
brings forward unto them the prophet for a
counsellor, having sought out a testimony
inviting them to bountifulness, and says,
Ver. 9. "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.
Let us not therefore nicely calculate, but sow
with a profuse hand. Seest thou not how much
others give to players and harlots? Give at any
rate the half to Christ, of what they give to
dancers. As much as they give of ostenta tion
to those upon the stage, so much at any rate
give thou unto the hungry. For they indeed even
clothe the persons of wantons with untold gold;
but thou not even with a threadbare garment the
flesh of Christ, and that though beholding it
naked. What forgiveness doth this deserve,
yea, how great a punishment doth it not
deserve, when he indeed bestoweth so much upon
her that ruineth and shameth him, but thou not
the least thing on Him that saveth thee and
maketh thee brighter? But as long as thou
spendest it upon thy belly and on drunkenness and
dissipation, thou never thinkest of poverty:
but when need is to relieve poverty, thou art
become poorer than any body. And when feeding
parasites and flatterers, thou art as joyous as
though thou hadst fountains to spend from; but
if thou chance to see a poor man, then the fear
of poverty besets thee. Therefore surely we
shall in that day be condemned, both by
ourselves and by others, both by those that have
done well and those that have done amiss. For
He will say to thee, 'Wherefore wast thou not
thus magnanimous in things where it became thee?
But here is a man who, when giving to an
harlot, thought not of any of these things;
whilst thou, bestowing upon thy Master Who
hath bid thee "not be anxious" (Matt. vi.
25. ), art full of fear and trembling.'
And what forgiveness then shalt thou deserve?
For if a man who hath received will not
overlook, but will requite the favor, much more
will Christ. For He that giveth even without
receiving, how will He not give after
receiving? 'What then,' saith one, when
some who have spent much come to need other
men's help?' Thou speakest of those that have
spent their all; when thou thyself bestowest not
a farthing. Promise to strip thyself of every
thing and then ask questions about such men; but
as long as thou art a niggard and bestowest
little of thy substance, why throw me out
excuses and pretenses? For neither am I
leading thee to the lofty peak of entire poverty
but for the present I require thee to cut off
superfluities and to desire a sufficiency alone.
Now the boundary of sufficiency is the using
those things which it is impossible to live
without. No one debars thee from these; nor
forbids thee thy daily food. I say food, not
feasting; raiment, not ornament. Yea rather,
if one should enquire accurately, this is in the
best sense feasting. For, consider. Which
should we say more truly feasted, he whose diet
was herbs, and who was in sound health and
suffered no uneasiness: or he who had the table
of a Sybarite, and was full of ten thousand
disorders? Very plainly the former. Therefore
let us seek nothing more than this, if we would
at once live luxuriously and healthfully: and
let us set these boundaries to sufficiency. And
let him that can be satisfied with pulse and can
keep in good health, seek for nothing more; but
let him who is weaker and requires to be dieted
with garden herbs, not be hindered of this.
But if any be even weaker than this and require
the support of flesh in moderation, we will not
debar him from this either. For we do not
advise these things, to kill and injure men but
to cut off what is superfluous; and that is
superfluous which is more than we need. For
when we are able even without a thing to live
healthfully and respectably, certainly the
addition of that thing is a superfluity.
Thus let us think also in regard of clothing and
of the table and of a dwelling house and of all
our other wants; and in every thing inquire what
is necessary. For what is superfluous is also
useless. When thou shall have practised living
on what is sufficient; then if thou hast a mind
to emulate that widow, we will lead thee on to
greater things than these. For thou hast not
yet attained to the philosophy of that woman,
whilst thou art anxious about what is
sufficient. For she soared higher even than
this; for what was to have been her support;
that she cast in, all of it. Wilt thou then
still distress thyself about such things as be
necessary; and dost thou not blush to be
vanquished by a woman; and not only not to
emulate her, but to be left even of her far
behind? For she did not say the things we say,
'But what, if when I have spent all I be
compelled to beg of another?' but in her
munificence stripped herself of all she had.
What shall we say of the widow in the Old
Testament in the time of the prophet Elias?
For the risk she ran was not of poverty, but
even of death and extinction, and not her own
only, but her children's too. For neither
had, she any expectation of receiving from
others, but of presently dying. 'But,'
saith one, 'she saw the prophet, and that made
her munificent.' But do not ye see saints
without number? And why do I speak of saints?
Ye see the Lord of the prophets asking an
alms, and yet not even so do ye become humane;
but though ye have coffers spewing one into
another, do not even impart of your
superfluity. What sayest thou? Was he a
prophet that came to her, and did this persuade
her to so great a magnanimity? This of itself
deserves much admiration, that she was persuaded
of his being a great and wonderful person. For
how was it she did not say, as it would have
been likely that a barbarian woman and a
foreigner would Have reasoned, ' If he were a
prophet, he would not have begged of me. If he
were a friend of God, He would not have
neglected him. Be it that because of sins the
Jews suffer this punishment: but whence, and
wherefore, doth this man suffer?' But she
entertained none of these thoughts; but opened
to him her house, and before her house, her
heart; and set before him all she had; and
putting nature on one side and disregarding her
children, preferred the stranger unto all.
Consider then how great punishment will be laid
up for us, if we shall come behind and be weaker
than a woman, a widow, poor, a foreigner, a
barbarian, a mother of children, knowing
nothing of these things which we know! For
because we have strength of body, we are not
therefore manly persons. For he alone hath this
virtue, yea though he be laid upon his bed,
whose strength is from within; since without
this, though a man should tear up a mountain by
his strength of body, I would call him nothing
stronger than a girl or wretched crone. For the
one struggles with incorporeal ills, but the
other dares not even look them in the face. And
that thou mayest learn that this is the measure
of manliness, collect it from this very
example. For what could be more manly than that
woman who both against the tyranny of nature,
and against the force of hunger, and against the
threat of death, stood nobly fast, and proved
stronger than all? Hear at least how Christ
proclaimeth her. For, saith He, "there were
many widows in the days of Elias, and to none
of them was the prophet sent but to her."
(Luke iv. 25, 26.) Shall I say
something great and startling? This woman gave
more to hospitality, than our father Abraham.
For she "ran" not "unto the herd," as he,
(Gen. xviii. 7.) but by that "handful"
(1 Kings xvii. 12.) outstripped all that
have been renowned for hospitality. For in this
was his excellence that he set himself to do that
office; but hers, in that for the sake of the
stranger she spared not her children even, and
that too, though she looked. not for the things
to come. But we, though a heaven exists,
though a hell is threatened, though (which is
greater than all ) God hath wrought such great
things for us and is made glad and rejoiceth over
such things, sink back supinely. Not so, I
beseech you: but let us "scatter abroad," let
us "give to the poor" as we ought to give.
For what is much and what little, God
defines, not by the measure of what is given,
but by the extent of the substance of him that
gives. Often surely hast thou who didst east in
an hundred staters of gold offered less than he
that offered but one obol, for thou didst cast
in of thy superfluity. Howbeit do if but this,
and thou wilt come quickly even to greater
munificence. Scatter wealth that thou mayest
gather righteousness. For along with wealth
this refuseth to come to us; yet through it,
though not with it, it is made present to us.
For it is not possible that lust of wealth and
righteousness should dwell together; they have
their tents apart. Do not then obstinately
strive to bring things together which are
incompatible, but banish the usurper
covetousness, if thou wouldest obtain the
kingdom. For this is the [rightful] queen,
and of slaves makes freemen, the contrary of
which the other doth. Wherefore with all
earnestness let us shun the one and welcome the
other, that we may both gain freedom in this
life and obtain the kingdom of heaven, through
the grace and love towards men of our Lord
Jesus Christ, with Whom, to the Father
together with the Holy Spirit, be glory,
might, honor, new and for ever, and world
without end. Amen.
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