Why the Apostle Sent Titus and the Brethren Ahead (2 Cor. 9:1–5)

So that everything would be ready among the Corinthians for his coming to them, and that when he came to them with the Macedonians, he would not be put to shame because of their lack of readiness.

Rom. 9:1. About the ministry to the saints, it is superfluous for me to write to you.

Why then is it needless to write, when I have already written so much? This he says here as a supplement to the preceding discourse (2 Cor. 8:24). I am speaking to you now only so that you receive with love those sent, but concerning the ministry to the saints, that is, concerning alms for the poor people of Jerusalem, it is needless for me to mention. And it is needless both because I have already spoken much, and because this deed is already being done among you. — “To write about the ministry,” means, namely, to explain what it consists in, to whom it goes, why it is necessary, and such like. Our commentators, however, see in such a turn of speech a subtle, irrefutably strong persuasion toward generosity. Theodoret expresses such a thought by a general statement: “The Apostle, having spoken in detail about those serving in what is needfully required, called exhortation concerning generosity needless, not really considering it needless, but in this manner of speech stirring them to greater generosity.” Saint Chrysostom develops this in more detail. “Having reasoned so long about this ministry, having said so much, he now says: ‘it is needless for me to write to you…’ And he does this in order to attract them more. For for a man about whom there is such a rumor, that he needs no advice, it is shameful to show himself below the good opinion of himself and to lose it. He proceeds similarly mostly also in his rebukes, employing a turn of speech called praeteritio (παραλειφις, praeteritio), for it has greater power.”

2 Cor. 9:2. For I know the eagerness of your mind, of which I boast about you to the Macedonians, that Achaia has been ready since last year; and your zeal has stirred up most of them.

He said: ‘I am not writing to you about this,’ yet at the same time he gives advice, and see how. ‘I know your eagerness, about which I boast to the Macedonians on your behalf.’ Much is gained by his knowing it himself, but far more important is that he communicates it to others. This has special power, for they would not have wished to be shamed before so many people. Do you see the wisdom of his advice? He convinced them by the example of others, that is, the Macedonians: ‘I want you to know about the grace of God that has been granted to the churches of Macedonia’ (2 Cor. 8:1); he convinced them by their own example (2 Cor. 8:10), he convinced them by the example of the Lord Himself: “you know the grace of our Lord Jesus Christ, that though He was rich, yet for your sake He became poor” (2 Cor. 8:9). Now again he resorts to the strongest mode of persuasion – the example of others, presenting it in a particularly persuasive form. The example of the Lord and promised rewards should have acted more on them; but since they were still weak, he attracts them by the example of those like them, for nothing acts so powerfully as rivalry. And see in what new form he proposes this kind of persuasion to them! He did not say: imitate them; but what? “The zeal of some spurred on the majority of you.” What do you say? I recently said myself about the Macedonians that they voluntarily with much entreaty begged you to accept their gift. How then now does he say: “the eagerness of you” (Corinthians) “stirred up the majority’?” Yes, he answers, we did not advise them, did not persuade them, but only praised you and boasted in you, and this was sufficient for their persuasion. Do you see how he arouses them by mutual example, – the Corinthians by the example of the Macedonians, and the Macedonians by the example of the Corinthians; and this rivalry even more strengthens what is joined with great praise. And so that this does not give them reason for pride, he expresses it with special skill: “the zeal of you stirred up the majority.” Imagine how it must be for those who were for others the cause of generosity to fall behind them in charity! Therefore he did not say: imitate them, for by this he would not have aroused such rivalry; but how did he say? – They imitated you: you, teachers, do not prove yourselves worse than the disciples. And see how, to further stir and inflame them, he acts as if he is taking their side and defending their cause, as if there were a dispute and contest about it. (Saint Chrysostom).

2 Cor. 9:3. But I am sending the brothers so that our boasting about you may not prove empty in this matter, but that you may be ready as I say you are.

I spoke in Macedonia, I said, that you were ready since last year, that is, that you have collected everything and it is ready; it remains to hand it over to the brothers designated to receive the collection. Representing how bad it would be if I come with the Macedonians and your collection is not yet ready, I have sent brothers to you for the purpose that you be prepared as I said to the Macedonians, and that my boast about you not be shown to be empty, vain, false—not in general but only “in this matter,” that is, with respect to the preparation of the collection among you.

“Do you see in what anxiety and fear he is? So that all he said would not seem to be said only for persuasion (of the Macedonians) and not because it was actually so, he says: ‘But I am sending the brothers’—I am so concerned for you—‘so that our boasting about you may not prove empty.’ Apparently he gives great attention to the Corinthians, though he cares equally for all. And the meaning of his words is thus: I boast much about you, I speak of you with admiration to all, and I boasted to the Macedonians. Therefore if you show yourselves not to be such, the shame will be common. And he expresses this carefully, for he added: ‘in this matter,’ and not in all things. ‘But that you may be ready as I say you are.’ For I spoke to the Macedonians not that you would be ready but that you have everything already prepared and lack nothing in any way. Therefore, he says, I want you to show this indeed.” (St. Chrysostom).

2 Cor. 9:4. If some Macedonians should come with me and find you unprepared, we shall be ashamed—not to mention you—of this confidence.

The circumstances have arranged themselves in such a way that in their very development there lies an irresistible compulsion for the Corinthians to hasten the collection, and not only hasten it but also make sure it is not meager. In explanation of why the holy Paul is so concerned about this and gathers motivation upon motivation, one can suppose that the holy Titus brought word of the slowness of the collection of alms—that they are ready to give but are slow in collecting, thinking to gather everything at once when the holy Paul arrives. He now presents to the Corinthians representations by which they should feel themselves in an inescapable position: you have no choice but to hasten the collection, and with a significant collection.

“See how he acts on them not only with spiritual but also with human incentives. If you do not respect me, then think of the Macedonians, ‘that perhaps, if they come with me, they will find you’—‘unprepared,’ that is, not having completed everything. If it is shameful to give late, think what shame not to give at all or to give less than proper. ‘That we not be ashamed, that you not say’—and with the words: ‘in this matter of boasting’—he again softens his speech, to show that those who have distinguished themselves by other virtues should also distinguish themselves in this virtue.” (St. Chrysostom).

2 Cor. 9:5. So I thought it necessary to urge the brothers to go on ahead and prepare your promised gift, that it might be ready not as an exaction but as a willing gift.

For this reason, he says, I also deemed it necessary to urge the brothers, mentioned before, that they go to you beforehand, before me, and beforehand prepare “what was announced before,” which you determined and told me, and which I and others recounted – “your blessing,” that which you willingly and with goodwill determined to gather for the needy, – prepared, as was announced before, so that at my coming with the Macedonians all this would be ready, but ready “as a blessing,” as a willing offering with an open heart, accompanied by good wishes to those to whom it is given, and “not as coercion” – not stingy: it is not good to constrain almsgiving with stinginess and accompany it with unwilling feeling or word to those to whom it is given. Saint Chrysostom says: “In another place he speaks of the same thing, explaining that the brothers go for no other reason than so that the Corinthians not remain in shame. All his care is directed at that almsgiving be gathered quickly and generously. At the end he adds that it should also be cordial, – ‘as a blessing, not as coercion.’ He desires that the gift be unpressured. For almsgiving is a blessing, is performed with goodwill and brings blessing from on high. ‘Not as coercion.’ Coercion is characteristic of those who give under pressure; and therefore whoever gives alms under pressure gives stingily.”