Homilies on 2 Corinthians 17.1–17.3

"But as you abound in everything, in faith and word and knowledge and earnestness" [2 Cor 8:7]. See again how the exhortation comes with praises, and with greater praises. And he did not say, "that you may give," but, "that you may abound": in the faith of the spiritual gifts, in the word of wisdom, in the knowledge of doctrines, in all earnestness toward the rest of virtue, "and in this love of yours for us" which I spoke of before and of which I gave the proof, "see that you abound in this grace also." Do you see that this is why he began there, from those praises, so that, advancing step by step, he might draw them to the same earnestness in this too?

"I do not speak by way of command" [2 Cor 8:8]. See how continually he shows them kindness, how he avoids being burdensome, and is neither forceful nor compelling; or rather, his word has both qualities, it is not burdensome and it does not compel. For since he had exhorted them continually and had greatly praised the Macedonians, so that this might not seem to be compulsion, he says, "I do not speak by way of command, but through the earnestness of others, proving also the genuineness of your love." Not as though he doubted it (for that is not what he shows here), but making it approved, and displaying it, and establishing it more firmly. For this is why I say these things, he means, to rouse you to the same readiness; and I mention their zeal to stir up your own disposition. Then from this he arrived at another, greater point; for he passes over no manner of counsel, but moves every means and handles his word in every way. For he urged them on from the praises of others, saying, "We make known to you the grace of God which has been given in the churches of Macedonia," and from their own praises, "But as you abound in everything, in word and knowledge." For this can sting more sharply, when one is outdone by oneself than when one is outdone by others. Then at last he comes to the chief point and crown of his counsel:

"For you know the grace of our Lord, that though he was rich, yet for our sakes he became poor, so that we through his poverty might become rich" [2 Cor 8:9]. For consider, he says, ponder and reckon up the grace of God, and do not run past it lightly, but take the measure of its greatness, how great and how vast it is, and you will spare nothing of your own. He emptied himself of glory, so that you might become rich, not through his riches, but through his poverty. If then you believe that poverty produces riches, think of your Master, and doubt no longer. For if he had not become poor, you would not have become rich. For this is the wonder, that poverty made riches rich. And by riches here he means the knowledge of godliness, the cleansing from sins, righteousness, sanctification, the countless good things he has granted us and will grant. And all these came to us through his poverty. What poverty? Through his taking flesh and becoming man, and suffering what he suffered. And yet he did not owe these things, while you owe them to him.

"And in this I give my opinion, for this is expedient for you" [2 Cor 8:10]. See how he again takes care not to be burdensome, and softens his word by these two things, by saying, "I give my opinion," and, "for your advantage." For I do not compel and force you, he says, nor demand it from the unwilling; nor do I say these things looking so much to the interest of those who receive as to your profit. Then at last he takes the example from themselves, and not from others: "who began before, not only to do but also to be willing, a year ago." See how he shows that they too came to this willingly and without being urged. For since he had borne this witness to the Thessalonians, that "of their own accord, with much entreaty," they took up almsgiving, he wishes to show this achievement in these people too. That is why he said, "not only to do but also to be willing"; and not "you began," but "you began before, a year ago." To these things, then, I exhort you, to which you had already roused yourselves with all readiness.

"But now complete the doing as well" [2 Cor 8:11]. He did not say, "do it," but, "put an end to it." "So that as there was the readiness to be willing, so there may also be the doing out of what you have": so that this good achievement may not stop at readiness, but may also receive the reward that comes from deeds. "For if the readiness is there, it is acceptable according to what one has, not according to what one does not have" [2 Cor 8:12]. See his unspeakable wisdom. Having shown those who did beyond their ability (the Thessalonians, I mean), and having praised them for it, and having said, "I bear witness to them that they gave even beyond their ability," since he exhorts these people only according to their ability, he left the example to do its own work; for he knew that it is not exhortation so much as emulation that rouses people to imitate their equals. That is why he says, "For if the readiness is there, it is acceptable according to what one has, not according to what one does not have." Do not be afraid, he says, because I said those things; for what I said was praise of their generosity; but God requires what is according to one's ability, and according to what one has, not according to what one does not have. For "acceptable" here means "is required." And he greatly softens them, being confident in this example, and draws them on all the more by giving them liberty. That is why he added, "For I do not mean that others should have relief and you affliction" [2 Cor 8:13].

And yet Christ praised the opposite in the case of the widow, because she emptied out her whole living and gave out of her want [Mark 12:44]. But since Paul was speaking to Corinthians, among whom he chose to go hungry ("For it would be better for me to die than that anyone should make my boasting void" [1 Cor 9:15]), he therefore uses a measured exhortation, praising those who gave beyond their ability, but not compelling these people to do so; not because he did not wish it, but because they were weaker. Otherwise, why does he praise those others, because "in a great trial of affliction the abundance of their joy and their deep poverty abounded to the riches of their liberality," and because they gave beyond their ability? Is it not plain that he was leading these people too toward the same? So even if he seems to allow the lesser, he does this so that through it he may lead them up to the greater. Consider, at any rate, how by what follows too he establishes it without their noticing. For having said this, he added, "your abundance for their want" [2 Cor 8:14]. For he wishes to make the command light not only by what has been said, but by this as well. And not only from this, but also from the repayment he again makes it easier, and speaks of something greater than they deserve, saying, "so that there may be equality at the present time, and their abundance may be for your want." What does he mean? You abound in money; they abound in their way of life and in boldness toward God. Give them, then, of the money in which you abound and which they lack, so that you may receive of the boldness in which they are rich and you are lacking. See how without their noticing he has established giving beyond their ability and out of their want. For if you wish, he says, to receive from their abundance, give from your abundance; but if you wish to draw down the whole, you will give out of your want and beyond your ability. He does not say this, but leaves it to the reasoning of his hearers; he himself for the time being carries out his purpose and his measured exhortation, adding, as is plain to see: "so that there may be equality at the present time." How equality? When you and they exchange your abundances and fill up each other's wants. And what equality is this, to give spiritual things in return for fleshly ones? For here the superiority is great. How then does he call it equality? He means it either with respect to abounding and lacking, or that this takes place only in the present life. For this is why, having said "equality," he added, "at the present time." He said this both to humble the pride of the rich and to show that after our departure from here the spiritual will be in greater superiority. For here we all enjoy great equality of honor; but then there will be a great distinction and the utmost superiority, when the righteous shine brighter than the sun [Matt 13:43].

Then, since he had shown that they not only give but also receive greater things in return, he wishes to establish their readiness from another side too, showing that even if they did not share with others, they would have nothing more for gathering everything indoors. And he brings forward an ancient story, saying, "As it is written, He who gathered much had nothing over, and he who gathered little had no lack" [2 Cor 8:15; Exod 16:18]. This happened with the manna. For both those who gathered more and those who gathered less were found to have the same measure, since God in this way punished greed. He said this at once to frighten them by what happened then, and to persuade them never to grasp after more, nor to be grieved at having less. And one may see this happening even now, in the affairs of life, not only with the manna. For if we all fill one belly and live the same span of time, and clothe one body, neither will the rich man have more from his abundance, nor the poor man less from his poverty. Why then do you tremble at poverty? Why do you pursue wealth? "I am afraid," someone says, "that I may be forced to go to other people's doors and beg from my neighbor." And I continually hear many even praying for this and saying, "Do not let me ever come to need of men." And I laugh heartily when I hear this; for the fear is childish. For every day and in everything, so to speak, we stand in need of one another. So these words belong to a thoughtless and puffed-up soul that does not clearly discern the nature of things. Do you not see that we all need one another? The soldier needs the craftsman, the craftsman the merchant, the merchant the farmer, the slave the free man, the master the slave, the poor the rich, the rich the poor, the one who does no work the one who gives alms, the giver the receiver. For the one who receives alms fulfills the greatest need, greater than all. For if there were no poor, the greater part of our salvation would be overturned, since we would have nowhere to lay out our money. So even the poor man, who seems the most useless of all, is the most useful of all. And if to need another is shameful, it remains to die; for one who fears this cannot live. "But I cannot bear," he says, "a raised eyebrow." Why, while accusing another of arrogance, do you disgrace yourself by this charge? For it is itself arrogant to be unable to bear the puffing-up of a proud soul. And why do you fear these things that are worth nothing, tremble at them, and shudder at poverty because of them? For even if you are rich, you will stand in need of more people, and of more and meaner people. For the richer you are, the more you subject yourself to this curse.

So ignorant are you of what you pray for, asking for money so as to need nobody: as if someone who had gone out to sea, where there is need of sailors and a ship and countless tackle, were to pray to come into need of nothing at all. For if you wish to need very little, pray for poverty. For if you are poor, even if you need someone, you will need him only for bread or a garment; but if you are rich, you will have need on account of fields, and houses, and taxes, and rents, and rank, and security, and reputation, and of magistrates; and not only of these, but of those under them too, and of people in the city and in the country, and of merchants and shopkeepers. Do you see that these words belong to the utmost folly? For if it seems dreadful to you to need anyone, it is not at all possible to be rid of this; but if you wish to escape the crowd of business, you can: take refuge in the calm harbor of poverty and cut off the great crowd of affairs; and do not think this needing another anything shameful. For this is the work of the unspeakable wisdom of God. For if, when we need one another, not even the compulsion of need draws us together into friendship, if we were self-sufficient, would we not be untamed beasts? God, then, has made us subject to one another by force and necessity, and every day we come up against one another. And if he took away this bridle, who would readily love his neighbor's friendship? Let us not, then, think this shameful, nor pray against it, saying, "Do not let us come to need anyone"; but let us pray, saying, "When we come to need, do not let those who are able to help us turn away." It is not standing in need of others that is vulgar, but seizing what belongs to others. But as it is, we have never prayed about that, nor said, "Do not let me covet what belongs to others"; but to stand in need, this seems something to pray against. And yet Paul often stood in need and was not ashamed, but even prided himself on it and praised those who had ministered to him, saying, "For you sent once and again for my needs" [Phil 4:16]; and, "wages for your service" [2 Cor 11:8]. So to be ashamed of these things is not a mark of freedom, but of weakness and of a mean and senseless soul. For it pleases God that we should need one another. Do not, then, play the philosopher beyond measure.

"But I cannot bear," he says, "a man who is often entreated and does not yield." And how will God bear you, when you are entreated by him and do not obey, and entreated for your own advantage? "For we are ambassadors for Christ," he says, "as though God were entreating through us: be reconciled to God" [2 Cor 5:20]. "And yet I am his servant," he says. And what of that? When you, the servant, are drunk, while he, the Master, is hungry and does not even enjoy necessary food, what will the name of servitude do to protect you? This very thing will weigh on you the more, when you live in a house of three stories and he does not even have a decent roof; when you lie on soft couches and he has not even a pillow. "But I have given," he says. But you ought not to cease doing these things. For you will have a defense only when you have nothing, when you possess nothing; but as long as you have, even if you have given to ten thousand, while others remain hungry, you have no defense. And when you also lock up grain, and raise the price, and devise other strange ways of trading, what hope of salvation will you have after that? You were commanded to give freely to the hungry, but you do not give even at a fair price. He emptied himself of such great glory for your sake, but you do not think him worthy even of bread; your dog is stuffed while Christ wastes away with hunger; your house-slave bursts with surfeit while your Master and his lacks necessary food. And where are these the doings of friends? "Be reconciled to God"; for these are the doings of enemies, of men at war.

Let us be ashamed, then, at how many benefits we have received and how many we are to receive; and if a poor man comes begging, let us receive him with great goodwill, comforting him, raising him up with our words, so that we too may meet with the same both from God and from men. "For whatever you wish that men would do to you, do so to them" [Matt 7:12]. This law has nothing vulgar, nothing burdensome. What you wish to receive, he says, do; the repayment is equal. And he did not say, "What you do not wish to suffer, do not do," but the greater thing. For that is abstaining from evil, but this is doing good, and that is included in this. And he did not say, "These things you too should wish," but, "do so to them." And what is the gain? "This is the law and the prophets." Do you wish to receive mercy? Then show mercy. Do you wish to obtain pardon? Then grant it. Do you wish not to be spoken ill of? Then do not speak ill. Do you desire to be praised? Then praise. Do you wish not to be defrauded? Then do not seize. Do you see how he showed that the good is natural, and that we need no laws from outside, nor teachers? For in what we wish to receive, or not to receive, from our neighbors, we legislate for ourselves. So that if you wish not to suffer a thing, yet do it, or wish to receive a thing, yet do not do it, you have become self-condemned, and from then on you enjoy no defense, as though you were ignorant and did not know what must be done. Therefore, I beg you, having set up this law within ourselves by ourselves, and reading these clear and concise letters, let us be toward our neighbors such as we wish them to be toward us, so that we may enjoy security in the present and obtain the good things to come, by the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father together with the Holy Spirit be glory, might, honor, now and always and to the ages of ages. Amen.