Further Motives to Generous Giving; Equality (2 Cor. 8:7–15)

2 Cor. 8:7. But as you excel in everything—in faith, in speech, in knowledge, in all earnestness, and in your love for us—see that you also excel in this grace of giving.

“See how the Apostle again joins exhortation with praise to achieve greater praise.” “‘As you excel,’ he says (all is well with you, Oecumenius), ‘in faith,’ that is, in the gifts of faith, ‘in speech,’ that is, in the word of wisdom, ‘in knowledge,’ that is, in understanding of dogmas, ‘in all earnestness,’ that is, in zeal for other virtues, and ‘in your love for us,’ that is, in the love of which I have already spoken and have presented proofs.” “See that you also excel in this grace.” “Do you see! This is why he began the discourse with this very thing and with such praise—so that, proceeding in order, he might stir up in them similar zeal for almsgiving as well.” (St. Chrysostom). Just as an artist, when his picture is perfect in everything except one part which falls short in finish compared to the others, need only be reminded of it to stir his zeal and give that final part the same perfection as the rest of the picture, so the Apostle acts toward the Corinthians. He praised them in all respects, then says: see that almsgiving too does not stand in discord with your other perfections. Yet it is not hard to notice that the praised qualities of the Corinthians are chiefly of a theoretical nature—faith, the gift of speech, knowledge. The active side, plainly, was weaker, as can be inferred from the content of the first letter. Meanwhile, Christianity is primarily a work. Its theory is very brief—it can be summarized in a few words; but its work has no end. The first step in it—work, repentance, and then every step is work and work. And no step in it can be taken without work, by thought alone. The intellectual side in it is like a candle or lamp in a workshop. The work proceeds by its light; it is a helper and aid, but not the chief agent. This is why the Apostle exerts such effort to dispose the Corinthians toward almsgiving. For it is the nearest expression of love toward one’s neighbors, which testifies also to love for God. Almsgiving is sweet: it involuntarily draws one into active life in general.

2 Cor. 8:8. I say this not as a command, but to test the sincerity of your love against the earnestness of others.

To practice almsgiving is a commandment or imperative law; but the manner of fulfilling this commandment cannot be turned into law. This is left to the free choice of each person, to his means and prudence. Meanwhile, by presenting the almsgiving of the Macedonians in such a light, the holy Paul clearly suggested that he desires them to act likewise. Now he explains in what sense he desires this. I do not hide, he says as it were, that I desire this, but still I leave the matter itself to your free choice. I write not as a command, but present you with the occasion to prove by deed the sincerity, γνησιον, the genuineness of your love, and not only the occasion but also motivation in the example of others—through the “earnestness of others” I want to stir your zeal for the same virtue. The purpose of the discourse is to remove the feeling of being under obligation, which might harm the work. You are free, he says, to do it this way or more or less; whatever you do, what you do will be the fruit of your good will, not of any authoritative command of mine. But can one not see that although the Apostle speaks thus, he has so arranged his words and introduced such motivations that one cannot help but do as he indicates and suggests? “See how he is considerate toward them everywhere,” says St. Chrysostom, “he uses no violence or compulsion! He especially takes care that his word not cause offense.” “‘Not as a command,’ he says, ‘do I speak,’ but as one wanting to make your love visible and open to all, and even stronger; I say this in order to stir you to such zeal; I have mentioned the earnestness of the Macedonians to test and awaken your disposition.” Theodoret writes: “I said this not as a command but as advice, with the intention of making you skilled in goodness. For this purpose I pointed you to the earnestness of the Macedonians.”

“Testing,” he says, “the genuineness of your love.” What kind? Toward whom? — The love of Christians, toward God and men, and perhaps also toward St. Paul. Photius says: “Love toward God—active proof and test—generosity to the neighbors. I am assured that you love God and me for his sake, but the most complete manifestation of sincere love is almsgiving given to needy brethren.” Everyone is ready to say he loves God; but show a test. St. John presents such a test: “he who loves God loves also his brother. For he who does not love his brother whom he sees, how can he love God whom he has not seen?” (1 Jn. 4:20, 21).

2 Cor. 8:9. For you know the grace of our Lord Jesus Christ, that though he was rich, yet for your sakes he became poor, so that by his poverty you might become rich.

“He presents the highest example” (Theodoret). “He proceeds to another, far higher mode of exhortation. For he leaves not one method of admonition unused, but sets all in motion and employs various turns of speech. Before he exhorted them, now praising others, now praising themselves, for it is more effective for a man to see that he has become lower not only than others, but than himself. Now he proceeds to what constitutes the top and crown of exhortation. ‘You know the grace of our Lord Jesus Christ.’ Picture to yourselves, he says, the grace of God, think and ponder about it, and not in passing pay attention to it, but comprehend all its magnitude and breadth, and then you will not spare anything from your possessions. He (‘being rich,’ as God, ineffable, incomprehensible, invisible, inscrutable, having glory indescribable, light unspeakable, magnificence incomparable, ‘became poor,’ Oecumenius), poured out His glory so that you might be enriched not by wealth, but by His poverty. If you do not believe that poverty produces wealth, then remember your Lord, and you will doubt no longer. For if He had not become poor, He would not have become rich. Indeed it is wonderful that poverty has found wealth. By wealth the Apostle here means knowledge of godliness, cleansing from sins, justification, sanctification and other countless blessings which Christ has given and still promises to give us. “And all this was acquired for us through poverty – what poverty? – That which He took upon Himself flesh, became man, and endured sufferings; although He owed you nothing, but you owe Him” (Saint Chrysostom).

What follows in the present matter from the fact that we are enriched by the poverty of the Lord, who became poor for our sake, the Apostle does not spell out. He leaves it to the Corinthians themselves to conclude, and in a certain way limits the work of the Lord to them alone: “for your sakes he became poor, so that by his poverty you might become rich,” although the Lord became poor and enriched all for everyone. He speaks as it were to them: Here is whom to imitate! The Lord. He emptied himself; empty yourselves, if not yourselves, then your treasures for his sake, through the intermediary of the needy. And by this you will prove that you truly love the Lord. One cannot fail to see that the holy Paul had in mind the Lord’s word: “As you did it to one of the least of these my brothers, you did it to me” (Matt. 25:40). The Lord has enriched you; the law of justice requires you to repay him the same. Enrich the lesser brethren, for what is done to them the Lord graciously accepts as if done to himself. The Lord enriched you spiritually; is it great if you repay him materially in the person of the needy? The former is so high that the latter cannot even be compared to it, whatever sacrifices you make.

2 Cor. 8:10. I give my advice on this: it is best for you who last year began not only to do but even to will.

In the words: “I give my advice… it is best for you,” the preceding exhortation continues. Having indicated in his reminder of the spiritual enrichment through the Lord Jesus Christ the obligation on your part to follow a similar manner of action toward those requiring help and aid, he now says: “I give my advice on this.” From the previous words: “For you know the grace of the Lord” and so on, in the mind of the Corinthians was formed the thought of what exactly is required of them. The Apostle confirms it, as it were saying: yes, yes; it should be so; and I give you advice to fulfill this necessarily, to fulfill it not for any other reason but because it is beneficial for you. Fulfill your duty, imitate the Lord, and in the decisive hour for you, you will hear, “As you did it to one of the least of these my brothers, you did it to me.” See how he again takes care not to be burdensome, and how he softens the word with these two expressions: “I give my advice,” and “it is best for you.” I do not force, he says, I do not use violence and do not demand against your will; I say this with a view not so much to the benefit of those receiving alms as to your own (St. Chrysostom).

Having said this and expecting that they are ready but perhaps troubled by something, he finally indicates how it is convenient for them to fulfill it—first, because they have already begun and only need to complete what was begun, and second, because what is being asked is merely that each give according to his means (2 Cor. 8:12–15). By both these he clears as it were the way for them and gives them wings to walk by the indicated path.

“You who… began,” he says, “a year ago.” The matter is already in progress for you; you are not about to make a beginning of it now; other things might have troubled some with the difficulty of how to undertake it or start it; but you already have some experience in conducting it. “He sets before them as an example themselves rather than others” (St. Chrysostom). “A year ago”—this means even before the first letter. In the first letter, instructions were already written on how to conduct the matter. And now there are exhortations to hasten and to gather more. Why especially? Because, he says, you began not only to do but even to will before the Macedonians. You began, but the matter moved slowly with you. The Macedonians meanwhile later conceived and undertook the matter, and succeeded both quickly and in gathering much. So take care that your almsgiving, as it stood first in beginning, should also stand first in completion. With such a thought in the expression: “not only to do but even to will… a year ago,” the order of the statements will not seem reversed. Whoever begins to do first certainly also wills first; but whoever wills first does not yet necessarily do first. But you, he says, began not only to do but even to will before them. The Macedonians might have willed first but only accomplished later. No, he says, not only in deed but even in will you anticipated them. You have priority not only with respect to action but also with respect to desire, that is, you began this matter willingly, without outside suggestions and persuasion (Oecumenius). See how he shows that they came to the same point voluntarily and without exhortations. And since he has testified about the Macedonians that they eagerly took up almsgiving, he wishes to show the same perfection in the Corinthians as well, adding: and not only now do you begin, but before. Therefore I urge you to fulfill what you yourselves first stirred up with such zeal (St. Chrysostom).

2 Cor. 8:11. Now finish the work as well, that just as there was eagerness in the desire, so there also may be in the completion according to what you have.

“And to do it now,” και τοι ποιησαι, and to do so, that is, now complete the deed itself. The thought of the Apostle is this: hasten to act now, do not delay; so that as then, when you only intended this deed, you had much zeal, so also now, in its execution. With what fervor you began the deed, with the same fervor complete it. “He did not say: do; but ‘complete’;’ so that this good deed would not stop at mere zeal, but, being truly accomplished, would receive a reward” (Saint Chrysostom). “To zeal one must add also the testimony of deeds” (Theodoret). It is true that the Corinthians at first showed much fervor in this deed, but then began to grow cold and procrastinate, under various pretexts. One of such pretexts could have been—as some perhaps excused themselves—that there is nothing to give: this year my affairs have gone badly. Against this excuse the Apostle adds: let each one contribute to the common collection “from what he has.” Having alluded to this here with this brief word, he explains his thought further in several verses.

2 Cor. 8:12. For if the eagerness is there, the gift is acceptable according to what one has, not according to what one does not have.

“What unspeakable wisdom! Before he noted that the Macedonians gave beyond their ability, and praised them for it, and now, allowing the example of the Macedonians to produce its effect on them (for it is not so much exhortation as rivalry that impels imitation in such matters), he says: ‘if the willingness is there, it is acceptable according to what one has’ (thus encouraging even the weaker). Do not fear, he says, what I said about the Macedonians, for I said it in praise of their generosity (not as a law for all); but God requires giving according to one’s ability, according to how much one has, not according to how much one does not have. For the word acceptable here means the same as required. Relying on the power of the example presented, he softens his words and thus even more strongly inclines them to give. And the Lord Jesus Christ praised the widow because she gave all her livelihood and gave out of her poverty (Mk. 12:44) (but did not establish this as a law for all). So the Apostle also praises those who give alms beyond their means, but does not compel the Corinthians to do the same, not because he does not wish this for them, but because they were still weak. Otherwise, why praise the Macedonian Churches, that ‘their poverty overflowed in the wealth of their generosity’ and that they gave alms beyond their ability? Is it not evident that he wished to impel the Corinthians to the same? If then he seemingly agrees to the lesser, he does this so that the example of others might urge them to greater.” (Saint Chrysostom). It is undoubtedly true that the strength of zeal makes up for the smallness of quantity; but one must show zeal in deed. “God ordinarily measures what is offered by the strength of each; He looks not at the quantity, but at the quality of intention.” (Theodoret). But the offering must nonetheless be made, and made with zeal, which gives all value to what is offered. When there is zeal, and sincere zeal, it will draw from the treasuries all that is possible.

2 Cor. 8:13. I do not mean that there should be relief for others and hardship for you, but rather equality.

The Apostle writes here the law of justice, not of love, for love has no boundaries. It not only gives all that is its own but even lays down its life for its friends. But such manifestations of love are not introduced into the realm of obligations, for by nature it is impossible to fulfill them. When the grace of the Spirit pours love into the heart, then it offers all in sacrifice, and offers it because it finds satiation in this, and without it feels itself unsatisfied, hungry. But the general order is that one should do only what is possible: “I do not mean… relief for others and hardship for you: but rather equality.” The giver, taking one measure upon himself, raises the other needy one to his measure—and they are equal. If this rule alone had become the law of life among us, poverty would long ago have vanished from among Christians. But the trouble is that in our souls reigns: “it is necessary for myself.” Who will set a limit to this “necessary for myself”? But when it is necessary for oneself, then giving to another becomes suffering for oneself, and there is no equality. And the poor went in suffering without help, while the one who did not give remained in comfortable self-satisfaction: no, he says, the rule is not relief for others and hardship for you, but equality. With this stone he closes the lips of conscience; it falls silent for the time being.

From what point suffering begins for oneself from sharing with others from one’s own—no outsider can determine; one cannot enter the circle of another’s life with one’s own measure. God alone knows the limit, and sometimes one’s own conscience, though there are many obstacles to the reliability of its determinations even within. Only one who has completely settled with worldly affairs can give without limit. But even in such people this is perfection to be desired, though not displayed by all. Therefore the Savior did not point to it at once. The blessed Theodoret came to this thought in connection with the present text and says: “The Master places as perfection complete contempt for possessions and voluntary poverty; nevertheless he teaches that even without this perfection one can attain eternal life. For when the youth asked:” “What must I do to inherit eternal life?” (Lk. 10:25) “he did not at once present the teaching about perfection but reminded him of other commandments, and when the youth said he had fulfilled all the commandments, he advised him to choose an unconcerned and unmercenary life. Instructed by this, the Divine Apostle does not establish something great as law but adapts the laws to the weakness of the spirit. Therefore he said: ‘I do not mean… relief for others and hardship for you,’ and commanded to give the surplus.”

2 Cor. 8:14. At the present moment, your abundance will supply their need, that their abundance may also supply your need, so that there may be equality.

At first sight it seems that the Apostle’s thought is: now you are in sufficiency while they are in poverty; so transfer your surplus to them and cover their poverty. Another time, when God blesses them and they are in plenty, they will help you from their surplus if you happen to be in want. But we must not suppose that the Apostle had exactly such a thought, for this almost never happens, and those who give to others never have in mind such equal repayment here. And what kind of incentive and comfort is it: you too will be poor?! Therefore we must suppose that in the words: ‘their abundance may also supply your need’ is hidden the thought that not a future abundance of theirs but their present abundance should supply your present want. In what respect? Not otherwise than in respect to spiritual wealth. You are rich in material things while they are rich in spiritual things. Give them what you have in abundance and receive in return what they have in abundance. That is, you will give material things and receive spiritual things. This is how all our commentators understand it. St. Chrysostom says: “You are rich in money while they are rich in purity of life and boldness before God. Therefore give them from your abundance of possessions what they do not have, and yourselves receive from them in exchange boldness before God, which they are rich in and in which you are lacking. Do you see now how he imperceptibly persuades the Corinthians to give even beyond their means and even from want! If you wish, he says, to receive only from surplus, then give from surplus; if however you wish to gain everything, then give also from want and beyond your means. However, he does not say this openly but leaves it to the listeners to reach this conclusion themselves. He himself continues with the presumed and suitable exhortation for his goal, adding what apparently should have been said: ‘so that there may be equality.’ How then will there be this equality? In that we and they will mutually share with each other our surpluses and thereby make up for mutual needs. But what kind of equality is it to repay with spiritual what is given in material? The latter far surpasses the former. So why does he call this equality?” Theophylact answers this more fully: “It is not according to the value or lack of value of what is given and mutually received that he said: there may be equality; but since what you have in abundance you give from that, and conversely, what they have in abundance they give from that, and again, what you lack you receive from them and what they lack they receive from you. Thus there will be equality.”

2 Cor. 8:15. As it is written: Whoever gathered much did not have more, and whoever gathered little did not have less. (Ex. 16:18)

“So it was at the gathering of manna: some gathered more, others less, but both the one and the other had found with them an equal measure; God himself punished greed” (St. Chrysostom). “No one who gathered more had any advantage, because the Great Giver combined measure with the gift” (Theodoret). It happened thus. When manna fell for the first time, everyone was commanded to gather one omer per person. Nevertheless, despite this command, some, being greedy, gathered more. But when they measured it, it turned out that even they had no more than one omer per person for their family. And it came to pass that both the one who gathered more did not have surplus and the one who gathered less did not have want. God equalized everyone by a special miracle. But what was done here by miracle, the Apostle persuades to do out of love. Give your surplus, he says, to the needy, and you will both have equal, that is, each the amount needed for his necessities. Theophylact writes: “The Apostle brings up what happened at the gathering of manna, also to show how equalization comes about. Namely, when the rich man, having much, gives his surplus to the one having little, and he himself will not have surplus, and the one who has little will not have want, as having received from him what is needful. The same again happens in respect to boldness before God.”