Homily XIX.
2 Cor. ix. 1
For as 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 he 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 almsgiving. 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 occasion 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 disciples.'
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 [850] , 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.
[2.] 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. [851] "
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 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 [852] , 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. [853] 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 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 [854] , 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 [855] , that is able, fulfill all grace towards you."
By this prayer he takes out the way a thought which lay in wait against [856] 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.'