2 Coríntios 8
John Chrysostom · Comentário Patrístico (catena)
2 Coríntios 8:1
"Moreover, brethren, we make known to you the grace of God which hath been given in the Churches of Macedonia." Having encouraged them with these encomiums, he again tries exhortation. For on this account he mingled these praises with his rebuke, that he might not by proceeding from rebuke to exhortation make what he had to say ill received; but having soothed their ears, might by this means pave the way for his exhortation. For he purposeth to discourse of alms-giving; wherefore also he saith beforehand, "I rejoice that in everything I am of good courage concerning you;" by their past good works, making them the more ready to this duty also. And he said not at once, 'Therefore give alms,' but observe his wisdom, how he draws from a distance and from on high the preparation for his discourse. For he says, "I make known to you the grace of God which hath been given in the Churches of Macedonia." For that they might not be uplifted he calleth what they did "grace;" and whilst relating what others did he worketh greater zeal in them by his encomiums on others. And he mentions together two praises of the Macedonians, or rather three; namely, that they bear trials nobly; and that they know how to pity; and that, though poor, they had displayed profuseness in almsgiving, for their property had been also plundered. — Homily 16 on 2 Corinthians
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"How that in much proof of affliction the abundance of their joy." Seest thou his wisdom? For he says not first, that which he wishes; but another thing before it, that he may not seem to do this of set purpose, but to arrive at it by a different connection. "In much proof of affliction." This was what he said in his Epistle to the Macedonians themselves, "Ye became imitators of the Lord, having received the word in much affliction, with joy of the Holy Ghost;" and again, "From you sounded forth the word of the Lord, not only in Macedonia and Achaia, but also in every place, your faith to God-ward is gone forth." But what is, "in much proof of affliction the abundance of their joy?" Both, he says, happened to them in excess; both the affliction and the joy. Wherefore also the strangeness was great that so great an excess of pleasure sprang up to them out of affliction. For in truth the affliction not only was not the parent of grief, but it even became unto them an occasion of gladness; and this too, though it was "great." Now this he said, to prepare them to be noble and firm in their trials. For they were not merely afflicted, but so as also to have become approved by their patience: yea rather, he says not by their patience, but what was more than patience, "joy." And neither said he "joy" simply, but "abundance of joy," for it sprang up in them, great and unspeakable. "And their deep poverty abounded unto the riches of their liberality." Again, both these with excessiveness. For as their great affliction gave birth to great joy, yea, "abundance of joy," so their great poverty gave birth to great riches of alms. For this he showed, saying, "abounded unto the riches of their liberality." For munificence is determined not by the measure of what is given, but by the mind of those that bestow it. — Homily 16 on 2 Corinthians
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Wherefore he nowhere says, 'the richness of the gifts,' but "the riches of their liberality." Now what he says is to this effect; 'their poverty not only was no impediment to their being bountiful, but was even an occasion to them of abounding, just as affliction was of feeling joy. For the poorer they were, the more munificent they were and contributed the more readily.' Wherefore also he admires them exceedingly, for that in the midst of so great poverty they had displayed so great munificence. For "their deep," that is, 'their great and unspeakable,' "poverty," showed their "liberality." But he said not 'showed,' but "abounded;" and he said not "liberality," but "riches of liberality;" that is, an equipoise to the greatness of their poverty, or rather much outweighing it, was the bountifulness they displayed. Then he even explains this more clearly, saying, "For according to their power, I bear witness." Trustworthy is the witness. "And beyond their power." That is, it "abounded unto the riches of their liberality." Or rather, he makes this plain, not by this expression alone, but also by all that follows; for he says, "of their own accord." Lo! yet another excessiveness. — Homily 16 on 2 Corinthians
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"With much intreaty." Lo! yet a third and a fourth. "Praying us." Lo! even a fifth. And when they were in affliction and in poverty. Here are a sixth and seventh. And they gave with excessiveness. Then since this is what he most of all wishes to provide for in the Corinthians' case, namely, the giving deliberately, he dwells especially upon it, saying, "with much intreaty," and "praying us." 'We prayed not them, but they us.' Pray us what? "That the grace and the fellowship in the ministering to the saints." Seest thou how he again exalts the deed, calling it by venerable names. For since they were ambitious of spiritual gifts, he calls it by the name grace that they might eagerly pursue it; and again by that of "fellowship," that they might learn that they receive, not give only. 'This therefore they intreated us,' he says, 'that we would take upon us such a ministry.' — Homily 16 on 2 Corinthians
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"And" this, "not as we hoped." This he says with reference both to the amount and to their afflictions. 'For we could never have hoped,' he says, 'that whilst in so great affliction and poverty, they would even have urged us and so greatly intreated us.' He showed also their carefulness of life in other respects, by saying, "But first they gave their own selves to the Lord, and to us by the will of God." 'For in everything their obedience was beyond our expectations; nor because they showed mercy did they neglect the other virtues,' "but first gave themselves to the Lord." What is, "gave themselves to the Lord?" 'They offered up [themselves]; they showed themselves approved in faith; they displayed much fortitude in their trials, order, goodness, love, in all things both readiness and zeal.' What means, "and to us?" 'They were tractable to the rein, loved, obeyed us; both fulfilling the laws of God and bound unto us by love.' And observe how here also he again shows their earnestness saying, "gave themselves to the Lord." They did not in some things obey God, and in some the world; but in all things Him; and gave themselves wholly unto God. For neither because they showed mercy were they filled up with senseless pride, but displaying much lowlymindedness, much obedience, much reverence, much heavenly wisdom, they so wrought their almsdeeds also. But what is, "by the will of God?" Since he had said, they "gave themselves to us," yet was it not "to us," after the manner of men, but they did this also according to the mind of God. — Homily 16 on 2 Corinthians
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"Insomuch that we exhorted Titus, that as he made a beginning before, so he would also complete in you this grace also." And what connexion is there here? Much; and closely bearing on what went before. 'For because we saw them vehement,' he says, 'and fervent in all things, in temptations, in alms giving, in their love toward us, in the purity otherwise of their life: in order that ye too might be made their equals, we sent Titus.' Howbeit he did not say this, though he implied it. Behold excessiveness of love. 'For though intreated and desired by them,' he says, 'we were anxious about your state, lest by any means ye should come short of them. Wherefore also we sent Titus, that by this also being stirred up and put in mind, ye might emulate the Macedonians.' For Titus happened to be there when this Epistle was writing. Yet he shows that he had made a beginning in this matter before Paul's exhortation; "that as he had made a beginning before," he says. Wherefore also he bestows great praise on him; for instance, in the beginning [of the Epistle]; "Because I found not Titus my brother, I had no relief for my spirit:" and here all those things which he has said, and this too itself. For this also is no light praise, the having begun before even: for this evinces a warm and fervent spirit. Wherefore also he sent him, infusing amongst them in this also a very great incentive unto giving, the presence of Titus. — Homily 16 on 2 Corinthians
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See again his exhortation accompanied with commendations, greater commendations. And he said not, 'that ye give,' but "that ye abound; in faith," namely, of the gifts, and "in utterance," the word of wisdom, and "knowledge," namely, of the doctrines, and "in all earnestness," to the attaining of all other virtue. "And in your love," that, namely of which I have before spoken, of which I have also made proof. "That ye may abound in this grace also." Seest thou that for this reason it was that he began by those praises, that advancing forward he might draw them on to the same diligence in these things also. — Homily 17 on 2 Corinthians
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See how constantly he humors them, how he avoids offensiveness, and is not violent nor compulsory; or rather what he says hath both these, with the inoffensiveness of that which is uncompelled. For after he had repeatedly exhorted them and had greatly commended the Macedonians, in order that this might not seem to constitute a necessity, he says, "I speak not by way of commandment, but as proving through the earnestness of others, the sincerity also of your love." 'Not as doubting it,' (for that is not what he would here imply,) 'but to make it approved, display it and frame it unto greater strength. For I therefore say these things that I may provoke you to the same forwardness. And I mention their zeal to brighten, to cheer, to stimulate your inclinations.' Then from this he proceeded to another and a greater point. For he lets slip no mode of persuasion, but moves heaven and earth in handling his argument. For he exhorted them both by other men's praises, saying, Ye know "the grace of God which hath been given in the Churches of Macedonia;" and by their own, "therefore that ye abound in everything, in utterance and knowledge." For this hath power to sting man more that he falls short of himself, than that he does so of others. — Homily 17 on 2 Corinthians
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'For have in mind,' says he, 'ponder and consider the grace of God and do not lightly pass it by, but aim at realizing the greatness of it both as to extent and nature, and thou wilt grudge nothing of thine. He emptied Himself of His glory that ye, not through His riches but through His poverty, might be rich. If thou believest not that poverty is productive of riches, have in mind thy Lord and thou wilt doubt no longer. For had He not become poor, thou wouldest not have become rich. For this is the marvel, that poverty hath made riches rich.' And by riches here he meaneth the knowledge of godliness, the cleansing away of sins, justification, sanctification, the countless good things which He bestowed upon us and purposeth to bestow. And all these things accrued to us through His poverty. What poverty? Through His taking flesh on Him and becoming man and suffering what He suffered. And yet he owed not this, but thou dost owe to Him. — Homily 17 on 2 Corinthians
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See how again he is careful to give no offence and softens down what he says, by these two things, by saying, "I give advice," and, "for your profit." 'For, neither do I compel and force you,' says he, 'or demand it from unwilling subjects; nor do I say these things with an eye so much to the receivers benefit as to yours.' Then the instance also which follows is drawn from themselves, and not from others. 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 themselves were willing, and had come to this resolution without persuasion. For since he had borne this witness to the Thessalonians, that "of their own accord with much intreaty," they had prosecuted this giving of alms; he is desirous of showing of these also that this good work is their own. Wherefore he said, "not only to do, but also to will," and not "begun," but "begun before, a year ago." Unto these things therefore I exhort you, whereunto ye beforehand bestirred yourselves with all forwardness. — Homily 17 on 2 Corinthians
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He said not, ye have done it, but, ye have put a completion to it, "That as there was the readiness to will, so also [there may be] the completion also out of your ability." That this good work halt not at readiness but receive also the reward that follows upon deeds. — Homily 17 on 2 Corinthians
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See wisdom unspeakable. In that (having pointed out those who were doing beyond their power, I mean the Thessalonians, and having praised them for this and said, "I bear them record that even beyond their power;") he exhorteth the Corinthians to do only "after" their power, leaving the example to do its own work; for he knew that not so much exhortation, as emulation, inciteth unto imitation of the like; wherefore he saith, "For if the readiness is there, it is acceptable according as a man hath, not according as he hath not." 'Fear not,' he means, 'because I have said these things, for what I said was an encomium upon their munificence, but God requires things after a man's power,' "according as he hath, not according as he hath not." For the word "is acceptable," here implies 'is required.' And he softens it greatly, in confident reliance upon this example, and as winning them more surely by leaving them at liberty. — Homily 17 on 2 Corinthians
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And yet Christ praised the contrary conduct in the widow's case, that she emptied out all of her living and gave out of her want. But because he was discoursing to Corinthians amongst whom he chose to suffer hunger; "for it were good for me rather to die, than that any man should make my glorying void;" he therefore uses a tempered exhortation, praising indeed those who had done beyond their power, but not compelling these to do so; not because he did not desire it, but because they were somewhat weak. For wherefore doth he praise those, because "in much proof of affliction the abundance of their joy and their deep poverty abounded unto the riches of their liberality:" and because they gave "beyond their power?" is it not very evident that it is as inducing these also to this conduct? So that even if he appears to permit a lower standard; he doth so, that by it he may raise them to this. — Homily 17 on 2 Corinthians
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For not only by the words he has before used but by these also, he is desirous of making the commandment light. Nor yet from this consideration alone, but from that of the recompense also, again he maketh it easier; and uttereth higher things than they deserve, saying, "That there may be equality at this time, and their abundance" a supply "for your want." Now what is it that he saith? 'Ye are flourishing in money; they in life and in boldness towards God.' 'Give ye to them, therefore, of the money which ye abound in but they have not; that ye may receive of that boldness wherein they are rich and ye are lacking.' See how he hath covertly prepared for their giving beyond their power and of their want. 'For,' he saith, 'if thou desirest to receive of their abundance, give of thine abundance; but if to win for thyself the whole, thou wilt give of thy want and beyond thy power.' He doth not say this, however, but leaves it to the reasoning of his hearers; and himself meanwhile works out his object and the exhortation that was meet, adding in keeping with what appeared, the words, that "there may be equality at this time." How equality? You and they mutually giving your superabundance, and filling up your wants. And what sort of equality is this, giving spiritual things for carnal? for great is the advantage on that side; how then doth he call it "equality?" either in respect of each abounding and wanting, doth he say that this [equality] takes place; or else in respect of the present life only. And therefore after saying "equality," he added, "at this time." Now this he said, both to subdue the high-mindedness of the rich, and to show that after our departure hence the spiritual possess the greater advantage. For here indeed we all enjoy much equality of honor; but then there will be a wide distinction and a very great superiority, when the just shine brighter than the sun. — Homily 17 on 2 Corinthians
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Now this happened in the case of the manna. For both they that gathered more, and they that gathered less, were found to have the same quantity, God in this way punishing insatiableness. And this he said at once both to alarm them by what then happened, and to persuade them never to desire to have more nor to grieve at having less. And this one may see happening now in things of this life not in the manna only. For if we all fill but one belly, and live the same length of time, and clothe one body; neither will the rich gain aught by his abundance nor the poor lose aught by his poverty. — Homily 17 on 2 Corinthians
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Again he praises Titus. For since he had discoursed of almsgiving, he afterwards discourseth also of those who are to receive the money from them and carry it away. For this was of aid towards this collection, and towards increasing the forwardness of the contributors. For he that feels confidence as to him that ministereth, and suspects not those who are to be receivers, gives with the fuller bountifulness. And that this might be the case then also, hear how he commends those that had come for this purpose, the first of whom was Titus. Wherefore also he saith, "But thanks be to God, Which put (literally, 'gave') the same earnest care into the heart of Titus." What is "the same?" Which he had also in respect to the Thessalonians, or "the same" with me. And mark here wisdom. Showing this to be the work of God, he also gives thanks to Him that gave, so as to incite by this also. 'For if God stirred him up and sent him to you, He asks through Him. Think not therefore that what has happened is of men.' And whence is it manifest that God incited him? — Homily 18 on 2 Corinthians
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Observe how he also represents him as fulfilling his own part, and needing no prompting from others. And having mentioned the grace of God, he doth not leave the whole to be God's; again, that by this also he may win them unto greater love, having said that he was stirred up from himself also. For, "being very earnest, he went forth of his own accord," 'he seized at the thing, he rushed upon the treasure, he considered your service to be his own advantage; and because he loved you exceedingly, he needed not the exhortation I gave; but though he was exhorted by me also, yet it was not by that he was stirred up; but from himself and by the grace of God.' — Homily 18 on 2 Corinthians
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And who is this brother? Some indeed say, Luke, because of the history which he wrote, but some, Barnabas; for he calls the unwritten preaching also Gospel. And for what cause does he not mention their names; whilst he both makes Titus known by name, and praises him for his cooperation in the Gospel, (seeing that he was so useful that by reason of his absence even Paul could do nothing great and noble; for, "because I found not Titus my brother, I had no relief for my spirit,") and for his love towards them, (for, saith he, "his inward affection is more abundant towards you;") and for his zeal in this matter ("for," he saith, "of his own accord he went")? But these he neither equally commends, nor mentions by name? What then is one to say? Perhaps they did not know them; wherefore he does not dwell upon their praises because as yet they had had no experience of them, but only says so much as was sufficient for their commendation unto them (i.e. the Corinthians,) and to their escaping all evil suspicion. However, let us see on what score he eulogizes this man himself also. On what score then does he eulogize? First, praising him from his preaching; that he not only preached, but also as he ought, and with the befitting earnestness. For he said not, 'he preaches and proclaims the Gospel,' but, "whose praise is in the Gospel." And that he may not seem to flatter him, he brings not one or two or three men, but whole Churches to testify to him, saying, "through all the churches." Then he makes him respected also from the judgment of those that had chosen him. And this too is no light matter. — Homily 18 on 2 Corinthians
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Then he makes him respected also from the judgment of those that had chosen him. And this too is no light matter. Therefore after saying, "Whose praise in the Gospel is spread through all the churches," he added, "And not only so." What is, "and not only so?" 'Not only on this account,' he says, 'is respect due to him, that he is approved as a preacher and is praised by all.' "But he was also appointed by the churches along with us." Whence it seems to me, that Barnabas is the person intimated. And he signifies his dignity to be great, for he shows also for what office he was appointed. For he saith, "To travel with us in the matter of this grace which is ministered by us." Seest thou how great are these praises of him? He shone as a preacher of the Gospel and had all the churches testifying to this. He was chosen by us; and unto the same office with Paul, and everywhere was partner with him, both in his trials and in his dangers, for this is implied in the word "travel." But what is, "with this grace which is ministered by us?" So as to proclaim the word, he means, and to preach the Gospel; or to minister also in respect of the money; yea rather, he seems to me to refer to both of these. Then he adds, "To the glory of the same Lord, and to show your readiness." What he means is this: 'We thought good,' he says, 'that he should be chosen with us and be appointed unto this work, so as to become a dispenser and a minister of the sacred money.' Nor was this a little matter. For, "Look ye out," it saith, "from among you seven men of good report;" and he was chosen by the churches, and there was a vote of the whole people taken. — Homily 18 on 2 Corinthians
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What is, "to the glory of the same Lord, and your ready mind?" 'That both God may be glorified and ye may become the readier, they who are to receive this money being of proved character, and no one able to engender any false suspicion against them. Therefore we sought out such persons, and entrusted not the whole to one person only, that he might escape this suspicion also; but we sent both Titus and another with him. Then to interpret this same expression, "to the glory of the Lord and your ready mind:" he added, "Avoiding this, that any man should blame us in the matter of this bounty which is ministered by us." What can this be which is said? A thing worthy of the virtue of Paul; and showing the greatness of his tender care and his condescension. 'For,' he says, 'that none should suspect us, nor have the slightest cavil against us, as though we purloined aught of the money placed in our hands; therefore we send such persons, and not one only, but even two or three.' Seest thou how he clears them of all suspicions? Not on account of the Gospel, nor of their having been chosen merely; but also, from their being persons of proved character, (and for this very reason) having been chosen, that they might not be suspected. And he said not 'that ye should not blame,' but 'that no other person should,' And yet it was on their account that he did this; and he implied as much in saying, "to the glory of the same Lord, and your readiness:" however, he does not wish to wound them; and so expresses himself differently, "Avoiding this." And he is not satisfied with this either, but by what he adds, soothes again, saying, "In the matter of this bounty which is ministered by us," and mingling his severity with praise. For that they might not feel hurt, and say, 'Is he obliged then to eye us stealthily, and are we so miserable as ever to have been suspected of these things?' Providing a correction against this too, he says, 'the money sent by you is of large amount, and this abundance, that is, the large amount of the money, is enough to afford suspicion to the evil-minded had we not offered that security.' — Homily 18 on 2 Corinthians
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For "we take thought for things, honorable not only in the sight of the Lord, but also in the sight of men." What can compare with Paul? For he said not, 'Perdition and woe to him who chooses to suspect anything of the kind: so long as my conscience does not condemn me, I waste not a thought on those who suspect.' Rather, the weaker they were, the more he condescended. For it is meet not to be angry with, but help, him that is sick. And yet from what sin are we so removed as he was from any such suspicion? For not even a demon could have suspected that blessed saint of this unfaithfulness. But still although so far removed from that evil suspicion, he does everything and resorts to every expedient; so as not to leave a shadow even to those who might be desirous in any way of suspecting something wrong; and he avoids not only accusations, but also blame and the slightest censure, even bare suspicion. — Homily 18 on 2 Corinthians
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"And we have sent with them our brother." Behold, again he adds yet another, and him also with an encomium; both his own judgment, and many other witnesses [to him]. "Whom," saith he, "we have many times proved earnest in many things, but now much more earnest." And having praised him from his own good works, he extols him also from his love towards them; and what he said of Titus, that "being very earnest he went forth of his own accord;" this he says of this person also, saying, "but now much more earnest;" laying up beforehand for them the seeds of [the proof of their] love toward the Corinthians. — Homily 18 on 2 Corinthians
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And then, after having showed forth their virtue, he exhorts them also on their behalf, saying, "Whether any inquire about Titus; he is my partner and my fellow-worker to youward." What is, "Whether about Titus?" 'If,' says he, 'it be necessary to say any thing, this I have to say,' "that he is my partner and fellow-worker to youward." For he either means this; or, 'if ye will do anything for Titus, ye will do it unto no ordinary person, for he is "my partner."' And whilst appearing to be praising him, he magnifies them, showing them to be so disposed towards himself as that it were sufficient ground of honor amongst them that any one should appear to be his "partner." But, nevertheless, he was not content with this, but he also added another thing, saying, "fellow-worker to youward." Not merely "fellow-worker," 'but in matters concerning you, in your progress, in your growth, in our friendship, in our zeal for you;' which last would avail most especially to endear him unto them. "Or our brethren:" 'or whether you wish,' he says, 'to hear any thing about the others: they too have great claims to be commended to you. For they also,' he saith, 'are our brethren, and, "The messengers of the Churches,"' that is, sent by the Churches. Then, which is greater than all, "The glory of Christ;" for to Him is referred whatever shall be done to them. 'Whether then ye wish to receive them as brethren, or as Apostles of the Churches, or as acting for the glory of Christ; ye have many motives for good will towards them. For on behalf of Titus, I have to say, that he is both "my partner," and a lover of you; on behalf of these, that they are "brethren," that they are "the messengers of the churches," that they are "the glory of Christ." Seest thou that it is plain from hence also, that they were of such as were unknown to them? For otherwise he would have set them off by those things with which he had also set off Titus, namely, his love towards them. But whereas as yet they were not known to them, 'Receive them,' he says, 'as brethren, as messengers of the churches, as acting for the glory of Christ.' — Homily 18 on 2 Corinthians
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"Wherefore show ye unto them, to the person of the churches, the proof of your love, and of our glorying on your behalf." 'Now show,' he saith, 'how ye love us; and how we do not lightly nor vainly boast in you: and this ye will show, if ye show forth love towards them.' Then he also makes his words more solemn, by saying, "unto the person of the churches." He means, to the glory, the honor, of the churches. 'For if ye honor them, ye have honored the churches that sent them. For the honor passeth not to them alone, but also to those that sent them forth, who ordained them, and more than these, unto the glory of God.' For when we honor those that minister to Him, the kind reception passeth unto Him, unto the common body of the churches. Now this too is no light thing, for great is the potency of that assembly. — Homily 18 on 2 Corinthians