Stirring Up Zeal for Almsgiving: the Example of the Macedonians (2 Cor. 8:1–6)

On the Collection of Alms for the Poor Brothers in Jerusalem (Chapters 8 and 9)

The Apostle had already spoken of alms and given instructions in the first letter, chapter 16. Titus, during his stay in Corinth, contributed greatly to organizing this matter (2 Cor. 8:6). Now the Apostle directs his speech merely to encourage swift and generous giving, for he himself was going there with the Macedonians, of whom he had boasted before.

With this aim: 1) at first the holy Paul seeks to stir up zeal for this work (2 Cor. 8:1–15), presenting a) the example of the Macedonians, who proved to be extraordinarily willing, verses 1–6, and then adding to this b) other motivations more closely connected to the Corinthians, verses 7–15, such as: aa) that in their other good qualities they should not fall short in this virtue, verses 7–9; bb) that this matter is not new, they have already begun, verses 10 and 11; and cc) that what is required is not excessive, but whatever one can give, verses 12–15.

2) Then he mentions his arrangement a) to send to them Titus and two other brothers, with an indication of the good qualities of each (2 Cor. 8:16–24); b) presenting as motivation the desire that everything be ready among the Corinthians for his coming and that when he comes to them with the Macedonians, he not be put to shame through them. This is again no small incentive both to swift and to generous giving of alms (2 Cor. 9:1–5).

3) Finally he again inspires them to both liberal and willing giving: a) by the promise of God’s blessing, verses 6–11, and b) by the glory resulting from our confession of faith, verses 12–15.

1. Stirring Up Zeal for Almsgiving (2 Cor. 8:1–15)

k) By the Example of the Macedonians (2 Cor. 8:1–6)

2 Cor. 8:1. Now we make known to you, brethren, the grace of God given in the churches of Macedonia.

The holy Paul considered it necessary to speak a word about alms in this letter as well. It was precisely at this point, prepared by the preceding discourse, that he resolved to speak of this matter. Just before this, he praised the Corinthians for the good reception of Titus, concluding his words with an expression of joy that they are so attentive to what comes from him: ‘I rejoice, because I have confidence in you in all things,’ that is, I rejoice that whatever I say, you are ready to do willingly. To this he adds his word about alms, that is, “and thus demonstrates his confidence in them by proposing an exhortation to show concern for the saints,” that is, the poor Christians in Jerusalem (Theodoret). “And he said this beforehand, because he intended to discuss alms, wanting to pave the way for exhortation by praise and stir up zeal for almsgiving. Nevertheless, he did not say it all at once, but notice with what wisdom he leads the discourse from afar and from on high: ‘Now we make known to you, brethren, the grace of God given in the churches of Macedonia,’ and in describing the deeds of others, by praising them, he stirs up zeal for similar deeds in the Corinthians too” (St. Chrysostom).

“He called the deeds of mercy and almsgiving ‘the grace of God’” (St. Chrysostom). “For to be merciful is a gift of God, just as to work healings” (Oecumenius). Both intellectual perfections and active virtues are gifts of God, whether to individuals or to entire nations. The natural dispositions, which likewise come from the all-ordering Providence, are only predispositions. When grace comes, it sanctifies them, distinguishes them from corruption, and manifests them in their proper strength, fullness, and perfection. The Macedonians were distinguished by their generous liberality. God’s grace sanctified their compassionate and communal hearts (a characteristic of the Slavs). The Apostle says: “in the churches of Macedonia,” meaning not only Philippi, but Thessalonica and Berea as well. “He does not say: ‘grace given’ in this or that city, but praises an entire nation” (St. Chrysostom). In the word: “we make known” there is a sense of wonder. Being a witness to such a movement toward charity among a people suffering and not wealthy, the Apostle could not but see in this a special action of God’s grace and could not help but wonder. With this wonderment, though with particular purposes, he shares with the Corinthians. I cannot, he says, be silent; I cannot but tell you about this marvel happening before my eyes. This was very instructive for those who were striving mainly for spiritual gifts (intellectual and theoretical ones), suggesting that in Christianity, which even children can understand in their teaching about it, active gifts should carry more weight. Such a reminder could naturally come to the Corinthians’ minds; and lest it breed the thought that the holy Paul no longer values them at all, he purposely inserted the word “brethren,” showing that if he praises some, he does not reject others, but gives each his due. St. Chrysostom observes: “He called them ‘brethren’ in order to cut off any envy, for he wants to praise the Macedonians extraordinarily.” And indeed extraordinarily: for what does he say?

2 Cor. 8:2. That in great trial of affliction, the abundance of their joy, and their deep poverty overflowed in the wealth of their generosity.

And who would not consider it extraordinary that while experiencing much affliction they rejoice, and rejoice in abundance, so that joy covers over affliction, and the latter is not seen because of the former? This is one extraordinary thing! Another is that they are in dire poverty, yet so generous that it would be appropriate for the rich to be so generous. The Apostle expresses this in the abstract, and thus his words seem more impressive. “The deep poverty,” η κατα βαθους πτωχεια, poverty running so deep that it cannot descend further; and what does it give forth? With abundance it produces rich generosity. It is as if a withered tree gave abundant and succulent fruit. Is this not extraordinary? The Apostle gave them the highest praise, for he showed that they in tribulation are brave-hearted and in extreme poverty rich in generosity; being buffeted from all sides by waves, they rejoice as if borne by a favorable wind, and, rarely having what is necessary, they display magnanimity as if wallowing in wealth (Theodoret). With the joy in afflictions the Apostle does not further occupy himself, but only with the generosity of the Macedonians alone, so it must be supposed that he mentioned it only to exalt the virtue of generosity. The grieving, usually, have no thought for others, but among the Macedonians, he says, things proceed not as is usual. They forget themselves and care only for others. Brave-heartedness in afflictions did not constrict their hearts; on the contrary, joy expanded their hearts, opened their meager treasuries, and produced rich giving. This picture was to appear as a very stirring example to imitate for the not-impoverished Corinthians.

Holy Chrysostom says: “What do the words mean: ‘in much tribulation their abundance of joy’? — That they had in abundance both sorrow and joy, and such sorrow produced such abundant pleasure. ‘And that their deep poverty overflowed in the wealth of their generosity.’ Again both things in abundance. As great sorrow produced great joy, so great poverty gave birth to great wealth of almsgiving. The Apostle said: ‘overflowed in the wealth of their generosity.’ For generosity is valued not by the measure of giving but by the disposition of those giving. Therefore he does not say: wealth of what is given, but—‘wealth of their generosity.’”

2 Cor. 8:3. For I testify that according to their ability, and beyond their ability, they were willing.

He explains what was said and even more exalts their virtue. “According to their means” and “beyond” “their means,” – some according to their means, others even beyond their means. Or thus: they give according to what strength they have; but what I am saying: according to what strength they have – beyond their strength. This is the same as what he expressed above by the excess of their liberality (Theophylact). And by the word: “willing,” αυθαιρετοι, he exalts their compliance; for by this he expresses: not we urged them to it, or persuaded them; they do all this by themselves, of their own accord, by their own good will. It is good when one does good by direction and persuasion from others; but certainly far better is he who himself guesses what needs to be done, and does it by his own initiative. Goodness in such a one, that is, lies in the depths of the heart and serves as its own inner mover to corresponding deeds. The Apostle speaks as it were: “I testify concerning them that they gave beyond their ability and of their own accord anticipated our exhortation.” (Theodoret). – “I testify,” that is, “I speak as an eyewitness and reliable witness.” (Saint Chrysostom). For the clever Corinthians, not yet wholly freed from selfish narrowness, the Apostle’s word could seem unbelievable. How “beyond” “their strength’?” – The Apostle assures: I do not speak by hearsay, I see myself. Against such assurance even the clever ones could not argue, but had to acknowledge the height of the virtue of the Macedonians and gather strength to imitate them.

2 Cor. 8:4. Begging us with much urgency for the favor of participation in the ministry to the saints.

With ever brighter colors he paints the picture of the generosity of the Macedonian Churches. With much urgency, he says, they begged us to accept their alms—as if fearing that the Apostle, seeing their poverty, would refuse to take it or would counsel them to curtail it. Or they begged with much urgency, from deep feeling of humility, not considering their alms as anything important and seeing in its acceptance more of a favor done to themselves than a benefaction to those in need. Such is the way of the humble and not wealthy; the rich, on the other hand, usually give from on high, in a spirit of obligation and patronage. Begging us to accept—not quite the usual phrase in their language. St. Chrysostom says: “Since the chief aim of the Apostle was to bring the Corinthians to the point where they would give alms from the free disposition of the heart, he especially dwells on this, saying: ‘with much urgency,’ and then—‘begging us’; that is, not we asked them, but they asked us. For what?” “For the favor of participation in the ministry to the saints.” “Do you see how he exalts almsgiving again, giving it sacred names?”

“By ‘the ministry to the saints’ the Apostle means the commission given him by the holy Apostles in Jerusalem to gather everywhere among the believers alms for the poor Jerusalem Church. The holy Paul performed this ministry very zealously. The Macedonians knew of this and were very zealous to take part in this ministry, which the Apostle calls” “participation in the ministry to the saints.” Theodoret notes that “they begged the Apostle to allow them to care for the ministry to the saints.” This zeal was prompted by their conviction of the high value which such participation has in the eyes of God. Why he also calls it ‘favor.’ ‘Favor’—both because to be merciful is a gift of grace, as was noted, and because alms attract God’s mercy to the merciful. It is as it were a pledge of new grace from God; those who give it hand over with one hand what is insignificant, and with the other receive what is divine—incomparably greater and better. “They,’ says St. Chrysostom, ‘by giving to others, themselves receive.”

2 Cor. 8:5. And not as we hoped, but first they gave themselves to the Lord, and to us by the will of God.

“And not as we hoped.” And yet another degree of exalting their virtue: they surpassed, he says, our expectations. “He says this not about willingness but about the amount of giving. Looking at them, we expected that something small would be gathered, but their magnanimity overcame poverty” (Theodoret). This observation is important in that where grace works, encountering no obstacles from selfish constraints of the will, the deeds always turn out beyond the ordinary order of human affairs.

“But first they gave themselves to the Lord.” This brings to mind that they gave more to others than they left themselves with. From this arises the question: what then will they themselves do? — As the Lord wishes; we give ourselves to him. This is yet another degree of praise, and the highest. The surrender of oneself to the Lord is the pinnacle of Christian spiritual perfection; it arises after cutting away all earthly and common human feelings and dispositions. “See,” says St. Chrysostom, “how by the very words: ‘they gave themselves to the Lord,’ the Apostle shows their extraordinary zeal toward God. They did not partially submit to God, serving the world with the other part, but completely and wholly gave themselves to him alone. They dedicated themselves to him, showing themselves skilled in faith, displaying in afflictions great courage, good order, gentleness, love, readiness and zeal for all other virtues. For in helping the poor, they did not become proud; on the contrary, with great humility, obedience, reverence, and wisdom they performed alms.”

“They gave themselves to the Lord and to us.” First to the Lord, but for the sake of the Lord and to us as well, “as his servants” (Theodoret). They did not separate our cares from their own and considered the burden lying on us as their own. “They were obedient to us, loved us, and submitted to us, both fulfilling God’s laws and joining themselves to us with love” (St. Chrysostom).

“What does ‘by the will of God’ mean? That when they gave themselves to us, they did so not by human calculation but also did this by God’s will” (St. Chrysostom). “By the will of God”—through God’s will, by the power of God’s will. God’s will was the governing principle. They acted in consciousness of it. Such is the distinctive mark of truly Christian activity—to take steps only after becoming assured that it is God’s will to do so.

Reviewing all that the Apostle has said about the almsgiving of the Macedonians, the blessed Photius in Oecumenius: “In this short section, the Apostle pointed out six good qualities in the Macedonians. First,—that they are generous ‘according to their ability’:’ for it is great even that when someone gives alms to the extent of their ability. But he says something even greater about them, that is, that they are generous ‘and beyond their ability’:’ this means that they even deprived themselves of the necessary. Third—that they are willingly eager, that is, there was no need for outside persuasion to this, but they themselves became zealous for this good deed. Fourth—that with much entreaty they asked to receive the alms, which serves as proof of their warm and overflowing (gushing like a spring) disposition toward almsgiving: for not as those dispensing grace to others, but as those themselves acquiring something great, they asked, entreated, and did not cease to entreat, until they obtained what they asked, that is, so that their alms would be accepted. Fifth—that through their almsgiving they exceeded the expectations of the holy Paul. See how high he elevated their virtue. They, he says, proved themselves more magnanimous than I myself, for if I did not expect it, then it gives perhaps the thought that I myself, in similar circumstances, would have shown myself less generous. But he is not satisfied with only these indications, but increases his praise by something incomparably higher than all that has been said. This, he says, is still not so great that ‘according to their ability,’ and ‘beyond their ability,’ and “willingly,” and ‘with much entreaty,’ and ‘entreating,’ and ‘not as’ we expected.” But what is this, what else special did they do? —“They gave themselves first”—he says—“to the Lord and to us by the will of God.” Not a portion did they give, and kept a portion for themselves; but they gave all of themselves to the Lord. He speaks as if: they even did not keep for themselves means of livelihood, but—having given everything, they laid all care and providence for themselves upon the Lord. Therefore the holy Paul, presenting the height of such a disposition, finally added: “by the will of God.” By this he said as if: do not be surprised at this, man! They had God as their helper, having drawn Him to themselves by their good disposition. Where God works together, nothing is impossible.

2 Cor. 8:6. So we urged Titus, that as he had begun, so he should also complete this favor in you.

Between this text and the preceding praise of the generosity of the Macedonians there is omitted a series of thoughts which the Corinthians must have inferred for themselves. It was evident from the context itself why such discourse was being conducted. The Apostle spoke as if to them: the collection of alms is also being carried on among you; imitate the Macedonians in this work; you yourselves, of course, would be able to arrange all that relates to this well; but since Titus has already begun to conduct this good work among you, I am sending him to complete it as well. The Apostle very much desired that the Corinthians not be inferior to the Macedonians. Hence both Titus’s mission and the extensive discourse about alms. “Seeing such zeal and such eagerness for alms here,” he says, “I hastened to send Titus to you, so that you too might compare yourselves to them. The Apostle disclosed this thought, though he said it differently. But notice the excellence of his love. When they begged and urged us to accept their generous alms, we, he says, were concerned for you, that you not fall short of them. For this reason we sent Titus, that you, being stirred and turned by him to think about it, might rival the Macedonians. Titus was already there and had begun the work of collecting alms among them, according to the first letter. Now the Apostle sent him so that his very presence might serve the Corinthians as an incentive to give alms” (St. Chrysostom).

The Apostle says that he “urged” Titus, showing that he is not like a servant, but like an equal co-worker, whom one must ask to do something rather than command. He said this here for the honor of Titus, as a recommendation for him, but further down he says that he did indeed ask Titus to go, but Titus himself also wanted to come to you by his own will, showing that Titus was fulfilling here not merely the ministry itself, but also was satisfying his own affection toward them.

The Apostle says of Titus that he had already begun to act among them before: “as he had begun”; but on what subject? Perhaps on the whole matter of organizing church and religious affairs among them. He says: as he began to act among you, so let him also complete this favor, that is, let him also complete this among other works. Or perhaps he means directly only alms. The collection of alms had begun among the Corinthians long ago, and in the first letter the holy Paul wrote to them how to do it. It is probable that the holy Titus, during his stay among them, took special part in this work, and the holy Apostle now mentions this: “as he had begun.”

“And He will perfect this grace.” “Mentioning almsgiving the first, second, and third time, the Apostle always calls it grace. And indeed, almsgiving is a great good and God’s gift, and the giving of alms makes us, as much as possible, like God Himself. This especially makes a man a man. Therefore someone, presenting the image of a man, said among other things: great is the matter – man, and precious – a man who practices mercy (‘Great is a man, and precious is a man who does mercy.’ (Prov. 20:6))” (Saint Chrysostom).