Homilies on Second Corinthians: Homily XIX
And indeed he moved these three main points even at the first, for when he says, “In much proof of affliction the abundance of their joy, and their deep poverty, abounded unto the riches of their liberality,” he says nothing else than that they contributed both much and gladly and quickly; and that not only did not giving much pain them, but not even being in trials, which is more grievous than giving. And the words, “they gave themselves to us;” these also show both their forwardness and the greatness of their faith.
And here too again he treats of those heads. For since these are opposed to [each other,] munificence and forwardness, and one that has given much is often sorrowful, whilst another, that he may not be sorry, gives less; observe how he takes care for each, and with the wisdom which belongs to him. For he did not say, ‘it is better to give a little and of free choice, than much of necessity;’ because he wished them to contribute both much and of free choice; but how saith he? “that they might make up beforehand this your bounty, that the same might be ready as a matter of bounty, and not extortion.” He begins first with that which is pleasantest and lighter; namely, the ‘not of necessity,’ for, it is “bounty” he says.
Observe how in the form of his exhortation he represents at once the fruit as springing up, and the givers as filled with blessing. And by the term employed he won them over, for no one gives a blessing with pain. Yet neither was he content with this; but added, “not as of extortion.” ‘Think not,’ he says, ‘that we take it as extortioners, but that we may be the cause of a blessing unto you.’ For extortion belongs to the unwilling, so that whoso giveth alms unwillingly giveth of extortion. Then from this he passed on again unto that, the giving munificently.
Ver. 6. “But this I say:” that is, along with this I say also that. What?
“He that soweth sparingly, shall reap also sparingly; and he that soweth bountifully shall reap also bountifully.” And he did not say niggardly, but a milder expression, employing the name of the sparing. And he called the thing sowing; that thou mightest at once look unto the recompense, and having in mind the harvest, mightest feel that thou receivest more than thou givest. Wherefore he did not say, ‘He that giveth,’ but “He that soweth:” and he said not ‘ye, if ye sow,’ but made what he said general. Neither did he say, ‘largely,’ but “bountifully,” which is far greater than this. And again, he betakes himself to that former point of gladness; saying,
Ver. 7. “Let each man do according as he hath purposed in his heart.” For a man when left to himself, does a thing more readily than when compelled. Wherefore also he dwells upon this: for having said, “according as he is disposed,” he added,
“Not grudgingly, nor of necessity.” And neither was he content with this, but he adds a testimony from Scripture also, saying,
“For God loveth a cheerful giver.” Seest thou how frequently he lays this down? “I speak not by commandment:” and, “Herein I give my advice:” and, “as a matter of bounty, and not as of extortion,” and again, “not grudgingly, nor of necessity; for God loveth a cheerful giver.” In this passage I am of opinion that a large [giver] is intended; the Apostle however has taken it as giving with readiness. For because the example of the Macedonians and all those other things were enough to produce sumptuousness, he does not say many things on that head, but upon giving without reluctance. For if it is a work of virtue, and yet all that is done of necessity is shorn of its reward, with reason also he labors at this point. And he does not advise merely, but also adds a prayer, as his wont is to do, saying,
Ver. 8. “And may God, that is able, fulfill all grace towards you.”
By this prayer he takes out the way a thought which lay in wait against this liberality and which is now also an hinderance to many. For many persons are afraid to give alms, saying, ‘Lest perchance I become poor,’ ‘lest perchance I need aid from others.’ To do away with this fear then, he adds this prayer, saying, May “He make all grace abound towards you.” Not merely fulfil, but “make it abound.” And what is “make grace abound?” ‘Fill you,’ he means, ‘with so great things, that ye may be able to abound in this liberality.’
“That ye, having always all sufficiency in every thing, may abound to every good work.”
Observe, even in this his prayer, his great philosophy. He prays not for riches nor for abundance, but for all sufficiency. Nor is this all that is admirable in him; but that as he prayed not for superfluity, so he doth not press sore on them nor compel them to give of their want, condescending to their weakness; but asks for a “sufficiency,” and shows at the same time that they ought not to abuse the gifts received from God. “That ye may abound,” he saith, “to every good work.” ‘It is therefore,’ saith he, ‘I ask for this, that ye may bestow on others also.’ Yet he did not say, ‘bestow,’ but ‘abound.’ For in carnal things he asks for a sufficiency for them, but in spiritual things for abundance even; not in almsgiving only, but in all other things also, “unto every good work.” Then he brings forward unto them the prophet for a counsellor, having sought out a testimony inviting them to bountifulness, and says,
Ver. 9. “As it is written,
He hath scattered abroad, he hath given to the poor;
His righteousness abideth for ever.”
This is the import of “abound;” for the words, “he hath dispersed abroad,” signify nothing else but the giving plentifully. For if the things themselves abide not, yet their results abide. For this is the thing to be admired, that when they are kept they are lost; but when dispersed abroad they abide, yea, abide for ever. Now by “righteousness,” here, he means love towards men. For this maketh righteous, consuming sins like a fire when it is plentifully poured out.
[3.] Let us not therefore nicely calculate, but sow with a profuse hand. Seest thou not how much others give to players and harlots? Give at any rate the half to Christ, of what they give to dancers. As much as they give of ostentation to those upon the stage, so much at any rate give thou unto the hungry. For they indeed even clothe the persons of wantons with untold gold; but thou not even with a threadbare garment the flesh of Christ, and that though beholding it naked. What forgiveness doth this deserve, yea, how great a punishment doth it not deserve, when he indeed bestoweth so much upon her that ruineth and shameth him, but thou not the least thing on Him that saveth thee and maketh thee brighter?
But as long as thou spendest it upon thy belly and on drunkenness and dissipation, thou never thinkest of poverty: but when need is to relieve poverty, thou art become poorer than any body.
And when feeding parasites and flatterers, thou art as joyous as though thou hadst fountains to spend from; but if thou chance to see a poor man, then the fear of poverty besets thee. Therefore surely we shall in that day be condemned, both by ourselves and by others, both by those that have done well and those that have done amiss. For He will say to thee, ‘Wherefore wast thou not thus magnanimous in things where it became thee? But here is a man who, when giving to an harlot, thought not of any of these things; whilst thou, bestowing upon thy Master Who hath bid thee “not be anxious” (Matt. vi. 25.), art full of fear and trembling.’ And what forgiveness then shalt thou deserve? For if a man who hath received will not overlook, but will requite the favor, much more will Christ. For He that giveth even without receiving, how will He not give after receiving?