The Great Commentary of Cornelius a Lapide: the Second Epistle to the Corinthians
The reason for this was (1.) that God would in this way restrain the greediness and gluttony of the Jews, and their excessive love of earthly things (Chrysostom and Theophylact). (2.) By this continuous miracle God would remind us that in all our necessity we should look to His Providence, and recollect that He provides for each all that is needful for his life ; therefore, as we sit at table, let us regard God as raining down manna upon us from heaven. So now God supplies, not only to the rich but the poor also, and those that have bad health or are burdened with a large family, their daily portion, which is enough to maintain the life of all. This will seem to any one who considers the matter, and compares the small gain made with the great expenditure of so many heads of families, a wonderful and incredible thing; and by this test alone anyone may see God’s sweet and wondrous care for all. Let not the poor, therefore, bewail their lot, nor desire great riches ; “ For since we all,” says S. Chrysostom, “have but one belly to fill, and one time to live in , and one body to cover , the rich man has no more from his abundance , nor the poor man less from his poverty ; but both have food and clothing, and in this they are equal.”
Observe, again, the beautiful application S. Paul makes of the symbolic manna. As God gave of it an equal measure to all, so is it right that Christians should cultivate an equality: those who have abundant wealth should distribute to the poor, and make them equal to themselves, so far as the necessaries of life go, that all may be content, and, having what is necessary, live equally (Theophylact and Chrysostom). Observe, however, that as the rich, by giving of their superfluous wealth to the poor, make them equal to themselves, so too do the poor, by a fellowship of merits, make the rich equal to them, not altogether absolutely, but by way of proportion, in such a way that neither has any lack of either kind of benefits, or has an excessive supply when compared with others; for otherwise the rich would not by giving to the poor make them as rich as themselves, nor would the poor by giving in return his prayers and other spiritual goods give an equal gift, but rather a far more valuable gift than he received. Nor again does he give of his spiritual goods as much as he has (S. Thomas).
Analogically, S. Chrysostom and Anselm refer this passage to the glory of heaven, which all will share equally. But this must be understood of the objective bliss; for all will see the same God, and in Him will be satisfied and blessed ; but in this vision, and consequently in joy and glory, there will be degrees, and a disparity proportioned to merit. It was so in the case of the manna: an equal share was given to each, satisfying all equally, yet it tasted differently to different people.
Ver. 16. — But thanks be to God. For having made Titus anxious for you and for your spiritual progress and gain, whereby he was led to exhort you to liberality towards the poor. “The same earnest care ” refers to the fact that S. Paul as well as Titus was exhorting them to this liberality.
Ver. 17. — For indeed he accepted the exhortation. The duty of exhorting you to almsgiving (Anselm).
Of his own accord . Without being bidden by me, he took on himself this task of exhorting you to this pious work.
Ver. 18. — And we have sent with him the brother whose praise is in the Gospel. Barnabas, whose praise is in the preaching of the Gospel. He was ordained as S. Paul’s companion (Acts xiii. 3) (Theodoret, Chrysostom, Œcumenius); but since Barnabas and Paul were now separated, and Silas had taken S. Barnabas’ place at S. Paul’s side (Acts xv. 40), it is better with Baronius to take the reference as being to Silas, or, with Anselm and Jerome, to Luke. S. Paul calls him brother , not Apostle, and this applies better to S. Luke, who wrote a Gospel, and was the inseparable companion of S. Paul. S. Ignatius, writing to the Ephesians, assigned this eulogy to Luke in the words: “As Luke testifies, whose praise is in the Gospel.”
Ver. 19. — But who was also chosen of the churches . For this work of grace of collecting the alms of the Church. The word rendered here chosen is χειροτονηθείς, ordained by imposition of hands — consecrated either deacon or priest. It was the deacon’s office to have care of the poor, and to distribute the alms to them ; but the priest’s to help the Apostle on his journeys in preaching and administration of the sacraments. The sacrament of Order is called by the Greeks χειροτονία, from the imposition of the Bishop’s hands on the ordinands. Cf. 1 Tim. iv. 14; v. 22 ; Acts xiv. 22. From this it is evident that to lay hands on presbyters is to ordain them, and by ordaining to make them presbyters.
Which is administered by us to the glory of the same Lord. The Latin version reads, in the last clause of this verse, “to our destined mind ; ” the meaning of this is, to show the readiness of our mind in this pious service to God and the poor. The Greek is προθυμία. “ Destined,” therefore, as S. Thomas remarks, does not here mean “predestinated by God,” but ready, prompt, and cheerful. But the Greek MSS. give your, not our. We have received, says S. Paul, this grace, this ministry of almsgiving, to glorify God by it, and to make you more ready for it by the exhortations of Titus and Luke (Theophylact).
Ver. 20. — Avoiding this . I have sent Titus and Luke to collect such large alms that no one may suspect me of collecting for my own private use (Anselm). The possession of large sums of money is wont to expose a man to suspicion of fraud, because it is easy to abstract a little secretly from a large amount without any one being aware of it.
Ver. 21. — Providing for honest things . I endeavour to act honourably , not only before God but also before men, lest suspicious persons should have some occasion for suspecting me of some wrongdoing. Wherefore, to show that I administer this collection honestly, I make Titus and Luke my witnesses, I make them the treasurers of it, and refrain from handling it myself. Hence learn this practical rule: We owe a good conscience to God, a good report to our neighbour: he who neglects good report acts cruelly towards his neighbour’s salvation (Anselm).
Ver. 22. — And we have sent with them our brother . Who this is is uncertain. Some, says Anselm, think that it is Apollos ; but they suspect only, for S. Paul neither names him nor describes him, but leaves the Corinthians to their personal knowledge of him.
Upon the great confidence which I have in you . Having great confidence and hope that, as is right, they will be received honourably and lovingly by you, and also partly out of love and respect for Titus, who is my companion and fellow-helper. Hence Titus was now at Corinth, having been sent there by S. Paul to collect these alms and to transact other business.
Maldonatus supplies the verb show , and makes the sentence run : “ Upon the great confidence that whatever love you show to Titus you will show to me, for he is my partner.” But there is no need to supply anything — the sense given above is clear enough without it.
Ver. 23. — Or our brethren . I trust that you will, as is right, receive them worthily, partly because of the brethren sent with Titus, and partly because of Titus himself.
The glory of Christ. The Apostles are the glory of Christ, inasmuch as they spread and make known His glory. “ Whether, therefore,” says Chrysostom, “you will receive them as brethren, or as the Apostles of the Churches, or as those who promote the glory of Christ, you will have many reasons for showing them kindness.” By metonymy, glory is put for the cause and care of Christ’s glory.
Ver. 24. — Wherefore shew ye to them. Show to Titus and his companions that signal love which becomes you and your generous love, as well as my boasting of you.