Homily 17 — Second Corinthians 8, verses 7 to 15

“Therefore, that you abound in everything: in faith and speech and knowledge, and in all earnestness.” [a]

Notice once again his exhortation joined with praise — and greater praise than before. He did not say, “that you give,” but “that you abound”: “in faith,” that is, the faith of the gifts; and “in speech,” the word of wisdom; and “knowledge,” that is, of the doctrines; and “in all earnestness,” toward gaining every other virtue. “And in your love” — that is, the love I have spoken of before, and which I have also put to the test. “That you may abound in this grace also.” Do you see that this was why he began with that praise? It was so that, moving forward, he might draw them on to the same diligence in this matter too.

Verse 8: “I do not speak by way of command.” See how constantly he handles them gently, how he avoids giving offense, and is neither forceful nor compelling. Or rather, what he says has both of these, together with the inoffensiveness of what is not compelled. For after he had urged them again and again, and had praised the Macedonians so highly, he did not want this to seem to lay a necessity on them. So he says, “I do not speak by way of command, but as proving, through the earnestness of others, the sincerity of your love also.” “Not as doubting it” — for that is not what he means to suggest here — “but to make it approved, to display it, and to build it up to greater strength. That is why I say these things: to stir you to the same eagerness. And I mention their zeal to brighten, to cheer and to spur on your own willingness.”

Then from this he moved on to another and a greater point. For he lets no means of persuasion slip past him, but moves heaven and earth in pressing his argument. He urged them both by other people’s praises, saying, “You know the grace of God that has been given in the churches of Macedonia,” and by their own: “Therefore, that you abound in everything, in speech and knowledge.” For it stings a person more to fall short of himself than to fall short of others. And after this he comes to the head and crown of his persuasion.

Verse 9: “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.” “Keep it in mind,” he says; “ponder and consider the grace of God, and do not pass it by lightly. Try to grasp how great it is, both in its extent and in its nature, and you will grudge nothing of yours. He emptied himself of his glory so that you might be rich — not through his riches, but through his poverty. If you do not believe that poverty produces riches, keep your Lord in mind, and you will doubt no longer. For if he had not become poor, you would not have become rich. This is the marvel: that poverty has made riches rich.” [d]

By riches here he means the knowledge of godliness, the cleansing away of sins, being counted righteous, being made holy, the countless good things he has given us and intends to give. And all these things came to us through his poverty. What poverty? His taking flesh on himself, and becoming man, and suffering what he suffered. And yet he did not owe this; but you do owe to him.

Verse 10: “And in this I give you my advice, for your benefit.” See how once again he is careful to give no offense, and softens what he says by two things: by saying “I give advice,” and by saying “for your benefit.” “For I am not compelling and forcing you,” he says, “or demanding it from unwilling subjects. Nor do I say these things with an eye so much to the benefit of those who receive as to yours.” Then the example that follows is also drawn from themselves, and not from others: [f]

“You 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 they themselves were willing, and that they had come to this decision without being persuaded. He had borne this witness to the Thessalonians, that they had pressed on with this almsgiving “of their own accord, with much pleading.” So he wants to show of these people too that this good work is their own. That is why he said, “not only to do, but also to will”; and not “began,” but “began before, a year ago.” “So I urge you on to these very things — the things you had already set yourselves to with all eagerness.”

Verse 11: “And now also you have completed the doing of it.” He did not say, “you have done it,” but “you have brought it to completion”: “so that as there was the readiness to will, so there may also be the completion, out of your ability.” That is, so that this good work may not stop at readiness, but may also receive the reward that follows on deeds. [g]

Verse 12: “For if the readiness is there, it is acceptable according to what a man has, not according to what he does not have.” See his wisdom, beyond words! He had pointed out those who were giving beyond their means — I mean the Thessalonians — and had praised them for it, saying, “I bear them witness that they gave even beyond their means.” Yet he urges the Corinthians to give only “according to” their means, and leaves the example to do its own work. For he knew that it is not so much exhortation as the desire to match others that stirs people to imitate what they see. That is why he says, “For if the readiness is there, it is acceptable according to what a man has, not according to what he does not have.” “Do not be afraid because I have said these things,” he means; “what I said was praise of their generosity. But God asks things according to a person’s means,” “according to what he has, not according to what he does not have.” For the words “is acceptable” here imply “is required.” And he softens it a great deal, relying confidently on this example, and winning them over more surely by leaving them free. That is why he also added, in verse 13, “For I do not say this so that others may be eased and you hard pressed.”

And yet Christ praised the opposite conduct in the case of the widow, who emptied out her whole living and gave out of her need (Mark 12, verse 43). But 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” (First Corinthians 9, verse 15). So he uses a moderate exhortation. He praises those who gave beyond their means, but does not compel these to do the same — not because he did not want it, but because they were rather weak. For why does he praise those others because “in a great trial of affliction the abundance of their joy and their deep poverty overflowed into the riches of their generosity,” and because they gave “beyond their means”? Is it not perfectly plain that he does it to lead these too to the same conduct? So even if he seems to allow a lower standard, he does it in order to raise them by it to that higher one. Consider, for example, how even in what follows he is quietly preparing the way for this. For after saying these things, he added, in verse 14, “Your abundance being a supply for their need.” [h]

For not only by the words he used before, but by these too, he wants to make the command light. And not by this consideration alone: by the thought of the reward as well he makes it easier again, and he speaks of greater things than they deserve, saying, “so that there may be equality at this time, and their abundance” a supply “for your need.” Now what does he mean? “You are flourishing in money; they, in their way of life and in boldness before God. So give them some of the money you have in abundance and they lack, so that you may receive some of that boldness in which they are rich and you are lacking.” [i]

See how he has quietly prepared for their giving beyond their means and out of their need. “For if you want to receive of their abundance,” he says, “give of your abundance. But if you would win the whole for yourself, you will give out of your need and beyond your means.” He does not say this, however, but leaves it to his hearers’ own reasoning. Meanwhile he himself works toward his aim, and the exhortation that was fitting, adding, in keeping with what appeared, the words, “that there may be equality at this time.”

How is it equality? You and they give each other your surplus and fill up each other’s needs. But what kind of equality is this, giving spiritual things in exchange for fleshly ones? The advantage on that side is great. How, then, can he call it “equality”? Either he says the equality comes about because each side has plenty and each side lacks; or else he means it with respect to the present life only. And that is why, after saying “equality,” he added, “at this time.” He said this both to bring down the pride of the rich, and to show that after we depart from here the spiritual have the greater advantage. For here, indeed, we all enjoy a large equality of honor; but then there will be a wide distinction and a very great superiority, when the righteous shine brighter than the sun. Then, since he had shown that they would be not only giving but also receiving — and receiving more in return — he tries by a further consideration to make them eager. He shows that if they did not give of their goods to others, they would gain nothing by gathering everything in for themselves. And he brings in an ancient story, saying, in verse 15, “As it is written, He who gathered much had nothing over, and he who gathered little had no lack.”

This happened in the case of the manna. Both those who gathered more and those who gathered less were found to have the same amount, God punishing their insatiable appetite in this way. And Paul said this both to alarm them by what happened then, and to persuade them never to want to have more, nor to grieve at having less. And one can see this happening now in the things of this life, not only in the manna. For if we all fill only one belly, and live the same length of time, and clothe one body, then the rich man gains nothing by his abundance, and the poor man loses nothing by his poverty. [l]

Why, then, do you tremble at poverty? And why do you chase after wealth? “I am afraid,” someone says, “that I will be forced to go to other people’s doors and beg from my neighbor.” And I constantly hear many people praying to this effect, too, and saying, “Never let me be in need of other people!” And I laugh heartily when I hear these prayers, for this fear is simply childish. Every day and in everything, so to speak, we need one another. So these are the words of a thoughtless and puffed-up spirit, one that does not see clearly the nature of things.

Do you not see that all of us 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 man, the rich; the rich man, the poor; the one who does not work needs the one who gives alms, and the one who gives needs the one who receives. For the one who receives alms supplies a very great need, a need greater than any other. If there were no poor, the greater part of our salvation would be overthrown, since we would have nowhere to put our wealth. So even the poor man, who seems more useless than anyone, is the most useful of all. But if needing someone else is a disgrace, then all that is left is to die; for a person who is afraid of this cannot live. “But I cannot bear eyebrows raised in scorn,” someone says.

Why, in accusing another of arrogance, do you disgrace yourself by the accusation? For to be unable to bear the swelling of a proud soul is itself arrogant. And why do you fear these things and tremble at them, and because of things worth no account at all, dread poverty as well? For if you are rich, you will need more people — yes, more people, and meaner ones. The richer you are, the more you subject yourself to this curse. So little do you know what you are praying for when you ask for wealth so as to need no one! It is as if someone who had come to a sea, where there is need of sailors and a ship and endless supplies of gear, were to pray that he might need nothing at all. If you want to be as independent of everyone as possible, pray for poverty. Then, if you depend on anyone, it will only be for bread and clothing. But in the other case you will need others for lands, and for houses, and for taxes, and for wages, and for rank, and for safety, and for honor, and for magistrates and those under them, both in the city and in the country, and for merchants, and for shopkeepers. Do you see that those words come from extreme carelessness? In short, if needing one another seems a dreadful thing to you, know that it is altogether impossible to escape it. But if you want to avoid the turmoil — and you can take refuge in the calm harbor of poverty, where no waves come — cut away the great turmoil of your affairs, and do not think it a disgrace to need another. For this is the work of God’s unspeakable wisdom. Even as it is, when we need one another, the pressure of that need does not draw us together into love. Had we been independent of one another, would we not have been untamed wild beasts? By force and by compulsion God has made us subject to one another, and every day we collide with one another. And had he taken away this curb, who would readily have longed for his neighbor’s love?

So let us neither think this a disgrace nor pray against it, saying, “Grant that we may never need anyone.” Instead let us pray and say, “Do not let us, when we are in need, refuse those who are able to help us.” It is not needing others that is grievous, but seizing what belongs to others. Yet we have never prayed about that, nor said, “Grant that I may not covet other people’s goods”; but needing others — this we think a fit thing to pray against. Yet Paul was in need many times and was not ashamed. No, he even took pride in it, and praised those who had supplied his needs, saying, “For you sent once and again for my need” (Philippians 4, verse 16); and again, “I robbed other churches, taking wages from them, so that I might serve you” (Second Corinthians 11, verse 8). So to be ashamed of this is no mark of a noble character, but of weakness, and of a mean and senseless spirit. For it is God’s own decree that we should need one another. So do not push your philosophy beyond the proper measure.

“But I cannot bear a man who is asked again and again and does not give in,” someone says. And how will God bear you, when he entreats you and you do not obey — and entreats you, too, in things that are for your own good? “For we are ambassadors on behalf of Christ,” Paul says, “as though God were entreating through us: be reconciled to God” (Second Corinthians 5, verse 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 have the food he needs, how will the name of servant help you? No, this very thing will weigh you down all the more: that you live in a three-story house while he does not even have a decent shelter; that you lie on soft couches while he does not even have a pillow.

“But I have given,” someone says. But you ought not to stop giving. You will have an excuse only when you have nothing to give, when you own nothing. But as long as you have something — even if you have given to ten thousand — and there are others going hungry, there is no excuse for you. And when you both hoard grain and push up the price, and invent other unheard-of tricks of trade, what hope of salvation will you have after that? You have been told to give freely to the hungry, and you do not even sell to them at a fair price. He emptied himself of such great glory for your sake, and you do not think him worth even a loaf. Your dog is fed full while Christ wastes away with hunger; your servant bursts from overeating while your Lord and his lacks the food he needs. And how are these the deeds of friends? “Be reconciled to God” (Second Corinthians 5, verse 20) — for these are the deeds of enemies, of people at war with him.

So let us think with shame of the great benefits we have already received, and the great benefits we are yet to receive. And if a poor man comes to us and begs, let us receive him with great goodwill, comforting him and lifting him up with our words, so that we ourselves may meet with the same, both from God and from people. “For whatever you want people to do to you, do the same to them” (Matthew 7, verse 12). This law contains nothing burdensome, nothing offensive. “What you want to receive, do,” it says. The return is equal. And it did not say, “What you do not want to receive, do not do,” but something more. For that is only keeping away from evil things, while this is doing good things, and the other is included in it. Nor did he say, “Wish that for them too,” but, “Do it to them.” And what is the gain? “This is the Law and the Prophets.” Do you want to be shown mercy? Then show mercy. Do you want to be forgiven? Then forgive. Do you want not to be spoken ill of? Then do not speak ill. Do you long to be praised? Then give praise. Do you want not to be wronged? Then do not plunder. Do you see how he shows that virtue is natural to us, and that we need no laws or teachers from outside? For in the things we wish to receive, or not to receive, from our neighbors, we make laws for ourselves. So if you would not want to receive a thing, and yet you do it; or if you would want to receive it, and yet you do not do it, you stand self-condemned, and from then on you have no excuse on the ground of ignorance, of not knowing what ought to be done. So, I beg you, since we have set up this law within ourselves, for ourselves, and read it written so clearly and so briefly, let us be to our neighbors what we want them to be to us. Then we will both enjoy safety now and obtain the good things to come, through the grace and love for humankind of our Lord Jesus Christ, with whom, to the Father, together with the Holy Spirit, be glory, power and honor, now and always, and forever and ever. Amen. [n]