Homily 18 — Second Corinthians 8, verses 16 to 24

“But thanks be to God, who put the same earnest care for you into the heart of Titus.” [a]

Again he praises Titus. He had been speaking about almsgiving, and now he goes on to speak about the men who are to receive the money from them and carry it away. This too helped the collection along, and made the givers more eager. For someone who has confidence in the one who handles the gift, and has no suspicion of those who are to receive it, gives all the more generously. So that this might happen then too, listen to how he commends the men who had come for this purpose. The first of them was Titus. That is why he says, “But thanks be to God, who put the same earnest care into the heart of Titus.” What does “the same” mean? The same care he also had for the Thessalonians; or else, “the same” as mine. And notice his wisdom here.

He shows that this is God’s work, and so he gives thanks to the God who gave it, so as to spur them on by this too: “If God stirred him up and sent him to you, then it is God who is asking you, through him. So do not think that what has happened is merely human.” And how is it clear that God stirred him up?

Verse 17: “For he accepted our appeal; but being very earnest himself, he went out of his own accord.” [c]

Notice how he also presents Titus as doing his own part, and needing no push from anyone else. Having mentioned God’s grace, he does not leave the whole of it to God. Once again he wants by this, too, to win them to greater love, and so he says that Titus was stirred up from within himself as well. For “being very earnest, he went out of his own accord” means this: “He jumped at the thing. He rushed at the treasure. He counted serving you as his own gain. Because he loved you so much, he did not need the appeal I made. I did appeal to him, yet that was not what stirred him; he was moved by himself and by the grace of God.”

Verse 18: “And we have sent together with him the brother whose praise in the good news is spread through all the churches.”

And who is this brother? Some say Luke, because of the history he wrote. Others say Barnabas, for Paul also calls the unwritten preaching “good news.” And why does he not give their names? Titus he makes known by name (see also verse 23), and he praises him for his partnership in the good news — for Titus was so useful that when he was absent even Paul could do nothing great and noble: “Because I did not find Titus my brother, I had no rest for my spirit” (Second Corinthians 2, verse 13). He praises him for his love for them: “His affection for you is all the greater,” he says (Second Corinthians 7, verse 15). And he praises him for his zeal in this matter: “Of his own accord,” he says, “he went.” But these others he neither praises equally nor mentions by name.

What should we say, then? Perhaps the Corinthians did not know them. That is why he does not dwell on their praises, since the Corinthians had no experience of them yet. He says only as much as was enough to commend them to the Corinthians and to keep them clear of every evil suspicion.

But let us see on what grounds he praises this man too. On what grounds, then? First, he praises him for his preaching: that he not only preached, but preached as he ought, with the earnestness it deserves. For he did not say, “he preaches and proclaims the good news,” but, “whose praise is in the good news.” And so that he may not seem to be flattering him, he brings in not one or two or three men, but whole churches to testify for him, saying, “through all the churches.” Then he makes him respected also by the judgment of those who had chosen him, and this too is no small matter. So after saying, “whose praise in the good news is spread through all the churches,” he added, in verse 19, “And not only so.”

What does “and not only so” mean? “Not only for this reason is respect due to him,” he says, “that he is approved as a preacher and praised by everyone.” [d]

“But he was also appointed by the churches along with us.”

From this it seems to me that Barnabas is the one meant. And he shows that the man’s standing was great, for he also shows what office he was appointed to. For he says, “to travel with us in the matter of this grace which is being administered by us.”

Do you see how great his praise is? He shone as a preacher of the good news, and had all the churches testifying to it. He was chosen by us, and for the same office as Paul, and was his partner everywhere, in his trials and in his dangers — for that is what the word “travel” implies. But what does “with this grace which is being administered by us” mean? To proclaim the word, he means, and to preach the good news; or else to serve in the matter of the money as well. Or rather, he seems to me to mean both. Then he adds, “to the glory of the same Lord, and to show your readiness.”

What he means is this: “We thought it right that he should be chosen with us and appointed to this work, so as to become a steward and a servant of the sacred money.” Nor was this a small matter. For Scripture says, “Look out from among you seven men of good reputation” (Acts 6, verse 3). And this man was chosen by the churches, and a vote of the whole people was taken. What does “to the glory of the same Lord, and your readiness” mean? “That God may be glorified, and that you may become more ready, since those who are to receive this money are men of proven character, and no one can raise any false suspicion against them. That is why we looked for such men, and did not entrust the whole thing to one person alone, so as to escape this suspicion too. We sent both Titus and another with him.” Then, to explain this same expression, “to the glory of the Lord and your readiness,” he added, in verse 20: “Avoiding this, that anyone should blame us in the matter of this abundance which is being administered by us.”

What is this he is saying? Something worthy of Paul’s virtue, and something that shows how great his tender care was, and how far he stooped to meet them. “So that no one would suspect us,” he says, “or have the slightest complaint against us, as though we were pilfering any of the money placed in our hands — that is why we are sending such men, and not one only, but even two or three.” Do you see how he clears them of all suspicion? Not only because of the good news, and not merely because they had been chosen, but also because they were men of proven character, and had been chosen for this very reason, so that they would not be suspected. [e]

And he did not say, “so that you should not blame us,” but, “so that no one should.” And yet it was on their account that he did this, and he hinted as much when he said, “to the glory of the same Lord, and your readiness.” Still, he does not want to wound them, and so he puts it differently: “Avoiding this.” Nor is he content with that either. By what he adds he soothes them again, saying, “in the matter of this abundance which is being administered by us,” and so mixing his severity with praise. For they might feel hurt and say: “Does he have to keep a secret eye on us? Are we so wretched as ever to have been suspected of such things?” He provides a correction against this too. “The money you are sending,” he says, “is a large amount; and this abundance” — that is, the large amount of the money — “is enough to give the evil-minded grounds for suspicion, if we had not offered this safeguard.”

Verse 21: “For we take care for what is honorable, not only in the sight of the Lord, but also in the sight of men.” [f]

What can compare with Paul? For he did not say: “Destruction and woe to anyone who chooses to suspect anything of the kind! As long as my conscience does not condemn me, I do not waste a thought on those who suspect me.”

No; the weaker they were, the more he stooped to meet them. For the right thing is not to be angry with the sick person, but to help him. And yet which sin are we as far from as he was from any such suspicion? Not even a demon could have suspected that blessed holy man of this kind of dishonesty. Still, though he was so far from that evil suspicion, he does everything and tries every means, so as not to leave even a shadow for those who might want in any way to suspect something wrong. He avoids not only accusations, but also blame and the slightest criticism — even bare suspicion.

Verse 22: “And we have sent with them our brother.”

Look, once again he adds yet another, and this one too with words of praise: his own judgment of him, and many other witnesses as well.

“Whom,” he says, “we have many times proved to be earnest in many things, but now much more earnest.” Having praised him for his own good works, he also praises him for his love toward them. What he said of Titus, that “being very earnest, he went of his own accord,” he says of this man too: “but now much more earnest.” In this way he is sowing in advance, on the brothers’ behalf, the seeds of the proof of their love for the Corinthians.

Then, after showing their virtue, he also appeals to the Corinthians on their behalf, saying, in verse 23: “Whether anyone asks about Titus, he is my partner and my fellow worker for you.”

What does “Whether about Titus” mean? “If anything needs to be said,” he says, “this is what I have to say”: “that he is my partner and fellow worker for you.” Either this is what he means, or else: “If you do anything for Titus, you will be doing it for no ordinary person, for he is ‘my partner.’” And while he seems to be praising Titus, he is exalting them. He shows that they were so well disposed toward him that it was reason enough for honor among them that someone should turn out to be his “partner.” Still, he was not content with this, but added something more, saying, “fellow worker for you.” Not simply “fellow worker,” but: “in the things that concern you — in your progress, in your growth, in our friendship, in our zeal for you.” This last would do most of all to endear him to them.

“Or our brothers.” “Or if you want,” he says, “to hear anything about the others, they too have strong claims to be commended to you. For they too are our brothers, and ‘the messengers of the churches.’” That is, sent by the churches. Then comes what is greater than all: “the glory of Christ,” for whatever is done for them is credited to him. “So whether you want to receive them as brothers, or as apostles of the churches, or as men acting for the glory of Christ, you have many reasons for goodwill toward them. For on Titus’s behalf I have to say that he is both ‘my partner’ and one who loves you; on behalf of these, that they are ‘brothers,’ that they are ‘the messengers of the churches,’ that they are ‘the glory of Christ.’” [g]

Do you see that from this too it is plain that they were among those the Corinthians did not know? Otherwise he would have commended them by the same things he used to commend Titus, namely, his love for them. But since they were not yet known to them, he says: “Receive them as brothers, as messengers of the churches, as men acting for the glory of Christ.” That is why he adds:

Verse 24: “So show them, before the face of the churches, the proof of your love, and of our boasting about you.” “Now show,” he says, “how you love us, and that we do not boast about you lightly or for nothing. And you will show this if you show love toward them.” [h]

Then he also makes his words more solemn by saying, “before the face of the churches.” He means: to the glory, to the honor, of the churches. “For if you honor them, you have honored the churches that sent them. The honor does not pass to them alone, but also to those who sent them out and appointed them, and, more than these, to the glory of God.” For when we honor those who serve him, the welcome passes on to him, and to the common body of the churches. And this too is no small thing, for great is the power of that assembly.

Certainly, at least, the prayer of the churches set Peter free from his chains, and opened Paul’s mouth. Their voice does no small part in equipping those who come to spiritual office. That is why the one who is about to ordain calls at that moment for their prayers too, and why they add their votes and their assent with acclamations that the initiated know; for it is not lawful to lay everything bare before those not yet initiated.

But there are times when there is no difference at all between the priest and those under him — for example, when we are to share in the awe-inspiring mysteries. For we are all alike counted worthy of the same things. It is not as it was under the old covenant, when the priest ate some things and those under him ate others, and it was not lawful for the people to share in what the priest shared in. It is not so now. Before all of us one body is set, and one cup.

In the prayers too, you can see the people contributing a great deal. [k]

For the prayers on behalf of the possessed, and on behalf of the penitents, are made in common by the priest and by the people; all say one prayer, a prayer full of pity. Again, when we exclude from the holy precincts those who are not able to share in the holy table, another prayer must be offered, and we all alike fall to the ground, and all alike rise up. Again, in the most awe-inspiring mysteries themselves, the priest prays for the people, and the people pray for the priest; for the words “And with your spirit” mean nothing other than this.

The thanksgiving, again, is shared: the priest does not give thanks alone, but all the people with him. For he first takes up their voices, and then, when they agree that it is “fitting and right to do so,” he begins the thanksgiving. And why are you surprised that the people here and there speak together with the priest, when they even send up those sacred hymns together with the cherubim themselves and the powers above?

I have said all this so that each of the lay people too may be watchful, and so that we may understand that we are all one body, differing among ourselves only as one limb differs from another. Then we will not throw the whole burden on the priests, but will ourselves care for the whole church as for a body we all share. This course will make for our greater safety, and for your greater growth in virtue.

Look at the apostles, at least: how often they let the lay people share in their decisions. When they ordained the seven, they first consulted the people (Acts 6, verses 2 and 3). And when Peter ordained Matthias, he did it with all who were present then, both men and women (Acts 1, verse 15, and the verses that follow). For here there is no pride in the rulers and no slavishness in the ruled. It is a spiritual rule, and the one thing in which it claims the most is this: taking on itself the larger share of the labor and of the care on your behalf — not seeking greater honors. That is how the church ought to live, as one house; that is how all ought to be disposed, as one body. So it is that there is one baptism, and one table, and one fountain, and one creation, and one Father.

Why, then, are we divided, when such great things unite us? Why are we torn apart? For I am forced once more to lament the same things I have often mourned before. The state we are in calls for mourning, so far are we cut off from one another, when we ought to show the joining together of one body.

For in this way the greater will be able to gain something even from the lesser. If Moses learned from his father-in-law something useful that he himself had not seen (Exodus 18, verse 14, and the verses that follow), much more can this happen in the church. And how did it come about that the unbeliever saw what the spiritual man did not? So that everyone of that time might understand that Moses was a man; that though he divided the sea and split the rock, he needed God’s power working in him; and that those deeds were not the work of human nature, but of God’s power.

So let another rise up and speak. So now too, if this or that person does not say what is useful, let another rise up and speak. Even if he is of lower rank, if he says something to the point, confirm his opinion; and even if he is of the very lowest standing, do not treat him with disrespect. For none of these is as far from his neighbor as Moses’ father-in-law was from Moses. Yet Moses did not disdain to listen to him. He even took up his advice, and was persuaded, and recorded it, and was not ashamed to hand the whole matter down in history — and so he cast down the pride of the many.

That is why he left this story to the world carved, as it were, on a pillar, for he knew it would be useful to many. So let us not overlook those who give us the advice we need, even if they are of humbler standing, and let us not insist that the advice we ourselves brought forward must win. Whatever turns out to be best, let that be approved by all. For many people of duller sight have seen things sooner than those with sharp eyes, by means of care and attention. And do not say: “Why do you call me into council, if you do not listen to what I say?” Complaints like these belong not to a counselor but to a despot. A counselor has the power only to speak his own opinion. But if something else looks more beneficial, and he still insists on carrying out his own opinion, he is no longer a counselor but a despot, as I said.

So let us not behave this way. Let us free our souls from all arrogance and pride, and consider not how our own advice may stand, but how the best opinion may prevail, even if it was not we who brought it forward. For it will be no small gain to us, even if we did not discover what was needed ourselves, if we accepted what others pointed out. Abundant is the reward we will receive from God, and in this way too we will best attain glory. For just as the one who says what is needed is wise, so we who accepted it will ourselves also reap the praise of good sense and fair-mindedness.

If homes and cities are ordered this way, and if the church is ordered this way too, she will grow all the more. And so we ourselves too, having ordered our present life in the best way, will receive the good things to come. May we all attain them, through the grace and love for humankind of our Lord Jesus Christ, to whom be glory forever and ever. Amen.