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About the collection of alms for the poor brethren of Jerusalem (chapters 8 and 9) The Apostle already spoke about alms and gave instructions in his first letter, chapter 16. Titus also contributed a lot to the organization of this matter in Corinth when he was there (2 Cor. 8:6). Now the Apostle directs his speech only to the desire for quick and abundant alms, for he himself went there with the Macedonians, before whom he boasted about them. For this purpose: 1) first, Saint Paul tries to irritate zeal for this matter (2 Cor. 8:1-15), setting out a) the example of the Macedonians, who turned out to be willing beyond measure, verses 1-6, and then adding to this b) other motives closer to the Corinthians, verses 7-15, which are: aa) so that, with other good qualities, they would not fall behind in this virtue, verses 7-9; bb) that this matter is not new, it has already begun, verses 10 and 11; and c) what is not excessive, what is required, but what anyone can, verses 12-15. 2) Then he remembers his order: a) to send Titus and the other two brothers to them, indicating the good qualities of each (2 Cor. 8:16–24); b) representing the motivation for this is the desire that the Corinthians have everything ready for his arrival and so that when he comes to them with the Macedonians, he will not be ashamed through them. This again is no small encouragement for both quick and generous collection of alms (2 Cor. 9:1-5). 3) Finally, he again inspires them to both generous and willing giving: a) the promise of God’s blessing, verses 6-11 and b) the glory from here of our confession, verses 12-15. 1. The irritation of zeal for almsgiving (2 Cor. 8:1–15) a) The example of the Macedonians (2 Cor. 8:1–6) 2 Cor. 8:1. Let us tell you, brothers, the grace of God given in the churches of Macedonia. Saint Paul considered it necessary to say a word about alms in this epistle. It was in this very place that I started my previous speech to talk about this. Before this, he praised the Corinthians for their good reception of Titus, concluding the word with an expression of joy that they were so attentive to what came from him: “I rejoice because I am confident in you in everything.” That is, I am glad that no matter what I say, you are ready to do everything willingly. To this he adds his word about alms, that is, “and in fact shows his boldness towards them, offering an exhortation to provide for the saints,” that is, the poor Christians of Jerusalem (Theodoret). “And he said this beforehand, because he had the intention of talking about alms, so that with praise he could pave the way for admonition and arouse zeal for alms. However, he did not say this suddenly, but note with what prudence the word comes from afar and from above: “We will tell you the grace of God given in the churches of Macedonia,” and, describing the deeds of others, by praising them, arouses jealousy (for similar deeds) in the Corinthians too” (St. Chrysostom). “He called “the grace of God” works of mercy, alms” (St. Chrysostom). “For to be merciful is a gift from God, as is to perform healings” (Ecumenius). Both mental perfections and active virtues are gifts of God, both to individuals and to entire nations. Natural moods, which also come from the all-arranging Providence, are only predispositions. Grace, having come, he sanctifies them, sets them apart from their contacts and reveals them in their characteristic strength, fullness and perfection. The Macedonians were distinguished by their wide generosity. The grace of God sanctified their compassionate and sociable hearts (the property of the Slavs). “the grace given” in this or that city, but the whole people praises” (St. Chrysostom). In the word: “we say” one hears amazement. Having witnessed such a movement towards charity among the suffering and poor people, the Apostle could not help but see in this a special action of God’s grace and not be amazed. He shares this amazement, although with special purposes, with the Corinthians. I can’t, he says, keep silent, I can’t help but tell you about this marvel taking place before my eyes. This was very intelligible to those who were jealous primarily of spiritual (mental, theoretical) gifts, suggesting that in Christianity, which clearly explains its theory to children, active talents should have more weight. Such a reminder would naturally have occurred to the Corinthians; and how could it together give rise to the thought: does Saint Paul no longer regard them as anything, then he deliberately inserted the word: “brotherhood,” showing that if he praises some, he does not reject others, but gives his due to everyone. Saint Chrysostom notes: “For this reason he called them “brothers” in order to suppress all envy, for he wants to praise the Macedonians extremely.” And definitely extremely: for what does he say? 2 Cor. 8:2. For in the many temptations of sorrows there is an abundance of their joy, and even in the depths of their poverty there is an abundance of abundance into the riches of their simplicity. And who does not consider it extraordinary when they experience many sorrows, but rejoice, and rejoice in abundance, so that joy covers sorrow, and the latter is not visible because of the first. This is an emergency! The other is that they are extremely poor, but they are so generous that it is time for the rich to be so generous. The Apostle expresses this abstractly (in abstracts), and thus his speech seems more impressionable. “Even in the depths is poverty”, η κατα βαθους πτωχεια, deep poverty, poverty, so fallen that it is impossible to go lower; and what does it give? – Exudes rich generosity in abundance. This is the same as if a withered tree produces abundant and juicy fruits. Isn't this an emergency? “The Apostle spoke to them the highest word of praise, for he showed that they were complacent in sorrow and rich in generosity in extreme poverty; overwhelmed by waves from everywhere, they rejoice, as if carried by a fair wind, and, rarely having what they need, show generosity, as if drowning in wealth” (Theodoret). The Apostle then does not deal with joy in sorrows, but only with the generosity of the Macedonians, therefore it must be assumed that he only mentioned it then in order to exalt the virtue of generosity. The mournful one, as a rule, has no time for others, but among the Macedonians, he says, things are not going as usual. They forget themselves and only care about others. Compassion in sorrow did not compress their hearts, on the contrary, expanding their hearts with joy, opened their meager treasuries and brought out rich alms. This picture should have seemed very stimulating to imitate for the generous Corinthians. Saint Chrysostom speaks to this place: “What do the words mean: “in the temptation of sorrows there is an abundance of their joy”? - The fact that they had both sorrow and joy in abundance and, what is very surprising, such sorrow gave them such abundant pleasure; Sorrow, and the most severe sorrow, not only did not give rise to sadness in them, but was also a wine of joy for them. The Macedonians not only grieved, but in their sorrow they became more skilled through patience, showing not only patience, but, which is much higher than patience, joy; and not just joy, but an excess of joy. For indeed their joy was great and inexpressible. “And even in the depths their poverty was transformed into abundance into the riches of their simplicity.” Again, both in abundance. Just as great sorrow produced great joy and abundance of joy, so great poverty produced great wealth of almsgiving. The Apostle expressed this very thing when he said: “the abundance of their simplicity is abundant.” For generosity is valued not according to the amount of alms given, but according to the disposition of the givers. Therefore, he does not say: the wealth of what is given, but “the wealth of their simplicity.” And this means that poverty not only did not prevent them from being generous, but also served as a wine of abundance, just as sorrow was a wine of joy. For the poorer they themselves were, the more generous they became and the more diligently they gave. That is why the Apostle is very surprised at them that in such poverty they showed such generosity. For “even in the depths of their poverty,” that is, great and unspeakable, showed their simplicity; however, he did not say: she showed, but “excessiveness,” and not simplicity, but “the wealth of simplicity,” that is, simplicity equal to their wretchedness; or rather, they showed themselves to have a much greater preponderance of generosity.” 2 Cor. 8:3. For by their power, I testify, and even more by the power of goodwill. Explains what was said and further exalts their virtue. “By strength” and “beyond strength” - some by strength, others and beyond strength. Or this: they sacrifice as much as they have; but what am I saying: how much strength there is is beyond strength. This is the same thing that was expressed above by the excess of generosity (Theophylact). In a word: “goodwill”, αυθαιρετοι, exalts their pliability; for by this he expresses: we did not force them to do this, or persuaded them; they do all this on their own, self-willingly, of their own free will. It is good who does good according to instructions and persuasion from the outside; but, of course, it is much better if he himself guesses what needs to be done and does it according to his own initiative. Kindness in such a person, therefore, lies in the depths of the heart and serves as its internal stimulant to corresponding deeds. The Apostle says, as it were: “I testify about them that they exceeded their strength with zeal and themselves forestalled our admonition” (Theodoret). - “I testify,” that is, “I speak as an eyewitness and a reliable witness” (St. Chrysostom). For the wise men of Corinth, who had not yet completely freed themselves from egoistic constriction, the Apostle’s word could seem incredible. How about “super strength”? – The Apostle assures me: I am not speaking by ear, I see for myself. Even the wise men could not object to such a certificate, but all that remained was to recognize the height of the virtue of the Macedonians and gather the strength to imitate them. 2 Cor. 8:4. With much supplication you beg us to receive grace and fellowship of service to the saints. The picture of the generosity of the Macedonian Churches is painted in ever more vivid colors. Many prayed, he says, for us to accept their alms, as if fearing that the Apostle, looking at their poverty, would refuse to accept it or advise them to reduce it. Or they begged with many prayers, out of a deep sense of humility, not considering their alms to be anything important and in accepting it, seeing it more as a favor to themselves than a benefit to those. This is how the humble and poor people act; the rich usually donate in a condescending manner, in a spirit of favor and patronage. Please accept, is not a very common phrase in their language. Saint Chrysostom says: “Since the main goal of the Apostle was to bring the Corinthians to the point that they would give alms according to the free disposition of their hearts, he especially dwells on this, saying: “with much prayer,” and then - “pleading with us”; that is, we did not ask them, but they asked us. About what? - “Grace and fellowship of service to the saints, receive us.” Do you see how he exalts alms again, giving it sacred names? “Serving the hedgehog to the saints” is what the Apostle calls the assignment given to him by the holy Apostles in Jerusalem to collect alms from the believers everywhere for the poor Church of Jerusalem. Saint Paul performed this ministry very diligently. The Macedonians knew about this and were very zealous to take part in this service, which the Apostle calls “a fellowship of service to the saints.” Theodoret notes that “they begged the Apostle to allow them to take care of serving the saints.” They were driven to act this way by their confidence in the high price that fellowship in such service had in the eyes of God. That's why they call it "grace". “Grace” - both because to be merciful is a gift of grace, as noted, and because alms attract the mercy of God to the merciful. It is, as it were, a deposit of the new grace of God; Those who give it with one hand give what is insignificant, and with the other they take what is divine - incomparably greater and better. “They,” says Saint Chrysostom, “by giving to others, they themselves receive.” 2 Cor. 8:5. And not as we hoped, but for ourselves rather than the Lord, and for us by the will of God. “And not as we hope.” And also the degree of exaltation of their virtue: they exceeded, he says, our expectations. “He says this not about arbitrariness, but about the amount of alms. Looking at them, we expected that something small would be collected, but generosity triumphed over poverty” (Theodoret). This remark is important in the sense that where grace acts without encountering obstacles from the egoistic constraints of will, there actions always go beyond the general order of human affairs. “But give yourself first before the Lord.” This suggests that they gave more to others than they kept for themselves. Hence the question: how can we be ourselves? - As the Lord pleases; We surrender ourselves to him. This is still a degree of praise, and the highest. Surrendering oneself to the Lord is the height of Christian spiritual perfection; it arises after cutting off all earthly and universal feelings and dispositions. “Look,” says Saint Chrysostom, “just as with the words: “given to yourself the Lord,” the Apostle shows their extraordinary zeal for God. They did not submit to God in part, serving another part of the world, but they gave themselves up entirely to Him alone. They dedicated themselves to Him, showing themselves to be skilled in faith, and in adversity they showed great courage, decorum, meekness, 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 gave alms.” “Give the Lord to yourself and to us.” First to the Lord, and for the Lord’s sake to us, “as His servants” (Theodoret). They did not separate our worries from theirs, and the work that fell on us was considered theirs. “They were obedient to us, loved us and submitted to us, both fulfilling God’s laws and uniting with us in love” (St. Chrysostom). “What does it mean: “by the will of God”? “The fact that, having surrendered to us, they surrendered not according to human calculations, but they also did this according to the will of God” (St. Chrysostom). “By the will of God” - through the will of God, by the power of God’s will. The will of God was the ruling principle. They acted according to her consciousness. This is the distinctive feature of truly Christian activity - to take steps only after being convinced that this is the will of God. Reviewing everything that the Apostle said about the alms-giving of the Macedonians, Blessed Photius in the Ecumenium: “In this section, the Apostle pointed out six good traits in the Macedonians. The first is that they are willing “according to their strength”: for it is also great when someone gives alms as much as they can. But he says even more about them, that is, that they are willing “and more than strong”: this means that they even deprived themselves of what was necessary. The third is that they were voluntarily willing, that is, there was no need for them to have an extraneous conviction, but they themselves were jealous of this good deed. The fourth is that with much prayer they asked to accept alms, which serves as proof of a warm and overflowing (flowing like a spring of water) disposition to alms: for not as those who give grace to others, but as themselves, having acquired something great, they asked, prayed and did not stop begging until they received what they asked for, that is, so that their alms were accepted. Fifth, the alms exceeded the expectations of St. Paul. Look where he took their virtue. They, he says, turned out to be more generous than I myself, because if I didn’t expect it, it gives me the idea that I myself, being in similar circumstances, would have turned out to be less generous. But he is not content with these instructions alone, but increases his praise with nothing that is incomparably higher than everything said. This, he says, is not yet so great that “by strength”, and “beyond strength”, and “self-willingly”, and “with much prayer”, and “pleadingly”, and “not as with hope.” But what is it, what else special have they done? - “For yourself,” he says, “it is first before the Lord, and for us by the will of God.” Not some part far away, but some they kept to themselves; but they gave themselves all over to the Lord. He says, as it were: they did not even leave the means of life for themselves, but having given everything, they entrusted all care and provision for themselves to the Lord. Why did Saint Paul, imagining the height of such a location, finally add: “by the will of God.” By this he said, as it were: do not marvel at this, man! They had God as their partner, attracting Him with their good disposition. Where God works, nothing is impossible.” 2 Cor. 8:6. Let us implore Titus, that just as we began first, this grace will also end in you. Between this text and the preceding praise of the generosity of the Macedonians, a number of thoughts were omitted that the Corinthians themselves had to guess. It was obvious why such a speech was being made. The Apostle said to them, as it were: alms-gathering is going on among you too; imitate the Macedonians in this matter; you yourself, of course, could arrange everything related to this well; but since Titus has already begun to carry out this good work with you, I am sending him to finish it. The Apostle really wanted the Corinthians not to be inferior to the Macedonians. Then the embassy of Titus, and a lengthy word about alms. Seeing, he says, there is such zeal and such zeal for alms, “I hastened to send Titus to you, so that you too could be compared with them. The Apostle discovered this idea, although he did not say so. Notice the superiority of his love. When they asked and convinced us to accept their generous alms, we, he says, took care of you so that you would not fall behind them. This is why we sent Titus, so that you, excited and inspired by him, would compete with the Macedonians. Titus was already there and began the work of collecting alms with them, according to the first letter. Now the Apostle sent him so that his very presence would serve as an incentive for the Corinthians to give alms” (St. Chrysostom). The apostle says that he “begged” Titus, showing that he is not as a servant, but as an equally honest collaborator, whom he must ask to do something, and not order. This is what he said here to honor Titus, instead of recommending him, and below he says that he definitely asked to ask Titus, but he wanted to go to you of his own free will, showing that Titus is correcting more than one matter of service here, but also satisfies his disposition towards them. The Apostle says about Titus that he had already begun to act among them: “as if he had begun before”; but in what subject? – Perhaps, in general, in the way they organize their church and religious affairs. So, he says, just as he began to act among you, let him do this grace, that is, the collection of alms, that is, let him do this, among other things. Or maybe he directly means only alms. The Corinthians began collecting alms a long time ago, and in their first letter St. Paul wrote to them how to do it. Probably, Saint Titus, when he was with them, took a special part in this matter, and this is what the holy Apostle now remembers: “how to begin.” “And this grace will come to an end.” “When the Apostle mentions alms the first, second and third time, he still calls it grace. And indeed, alms are a great good and a gift from God, and giving alms makes us, as far as possible, like God Himself. This is what makes a person human most of all. Therefore, someone, presenting an example of a man, said among other things: a great thing is a man, and a precious thing is a merciful man (“Great is a man, and a worthy man do mercy” (Prov. 20:6))” (St. Chrysostom). b) Other, closer to the Corinthians, incentives for generous almsgiving (2 Cor. 8:7–15) aa) The first is that, despite other good qualities, they do not lag behind others in this virtue (2 Cor. 8: 7–9) 2 Cor. 8:7. But just as you abound in everything, by faith and word, and reason, and with all diligence, and love, even from you to us, even in this grace you abound. “See how again the Apostle combines with praise the exhortation to achieve greater praise. “As you abound,” he says (everything is perfectly good with you, Ecumenius), “by faith,” that is, the gifts of faith, “by word,” that is, by the word of wisdom, by “reason,” that is, by knowledge of dogmas, by “all diligence,” that is, by zeal for other virtues, and “by the love that comes from you to us,” that is, the love that I have already spoken about and which I presented evidence. “And in this grace you also abound.” See! For this reason, he began his speech precisely with this and with such praises, so that, going in order, he would arouse in them a similar zeal for alms” (St. Chrysostom). Just as an artist, when his picture is perfect in everything, except for one part that is inferior in finishing to others, only needs to be reminded to irritate his jealousy and give the latter the perfection in which the whole picture appears, the Apostle does the same with the Corinthians. He praised them in all respects, then he said: see that your almsgiving does not stand in discord with your other perfections. It is not difficult to notice, however, that the aspects of the Corinthians he praises are primarily of a theoretical nature - faith, the gift of speech, reason. Their active side, apparently, was weaker than this, as can be concluded from the content of the first message. Meanwhile, Christianity is primarily a matter. His theory is very short - it can be summarized in a few words; but his work has no end. The first step in it is action, repentance, and then every step is action and action. And no step in it can be taken not by deeds, but by mere reasoning. The mental side is on the outside in him, like candles and lamps in the workroom. Work goes on in the light; he is a helper and accomplice, but not the main producer. That is why the Apostle makes such an effort to win over the Corinthians to give alms. For it is the closest expression of love for one’s neighbors, which also testifies to love for God. Alms are sweet: it involuntarily draws you into active life and in general. 2 Cor. 8:8. I speak not by command, but for the sake of others, tempting diligence and your true love. To give alms is a commandment, or imperative law; but the image of fulfilling this commandment cannot be turned into a law. This is left to the free will of each person, his methods and prudence. Meanwhile, having presented the alms of the Macedonians in such a light, Saint Paul made it clear that he wanted them to do the same. Now he explains in what sense he wants this. I don’t hide it, I say, as it were, that I wish this, but still I leave the very matter to you for free choice. I am not writing a command, but presenting to you an opportunity by deed to prove the sincerity, γνησιον, genuineness of your love, and not only by chance, but also by an incentive in the example of others, “through the diligence of others” I want to irritate your jealousy for the same virtue. The purpose of the word is to remove the feeling of subjugation, which could harm the matter. You are free, he says, whether to do this, whether to do more or less; whatever you do, what you do will be the fruit of your good will, and not of any of my authoritative orders. But is it impossible not to see that although the Apostle speaks this way, he framed his word in such a way, introduced such motives into it, that it is impossible not to do as he points out and hints. “You see how he is condescending towards them everywhere,” says Saint Chrysostom, “he does not use violence or coercion! He especially tries so that his word does not cause annoyance. “Not by command,” he says, “I say,” but as someone who wants to make your love visible and open to everyone, and even stronger; I say this in order to arouse you to the same jealousy; I mentioned the zeal of the Macedonians in order to purify and awaken your disposition.” Theodoret writes: “I said this not as a command, but as advice, with the intention of making you well-skilled. For this is why I pointed out to you the zeal of the Macedonians.” “Tempting,” he says, “the true,” sincerity, “your love.” Which? To whom? – Christian love, – for God and people, and, perhaps, for St. Paul. Photius in Ecumenius says: “Love for God, and if you want, for St. Paul, the active proof and experience is mercy towards others. I am sure, he says, that you love God and me for His sake, but the most perfect representation and confirmation of sincere love comes through alms given to needy brethren.” That he loves God, and everyone is ready to say; but imagine a test of this love. Saint John the Theologian presents this test: “Let him who loves God also love his brother. For if you do not love your brother who you see, God who you don’t see, how can you love?” (1 John 4:20, 21). If the closest proof of love for the brethren is almsgiving, then he who shortens his hand in this matter, do not boast of love for God, therefore, of any kind. 2 Cor. 8:9. For I know the grace of our Lord Jesus Christ, for because of your poverty He is rich, that through His poverty you may be rich. “Represents the highest example” (Theodorite). “Moves to another, much higher kind of conviction. For he does not leave a single way of exhortation, but sets everything in motion and uses different turns of phrase. First he exhorted them, now praising others, now praising themselves, for it is more sensitive for a person to see that he has become lower not only than others, but also himself. Now he moves on to what constitutes the top and crown of exhortation. “We know the grace of our Lord Jesus Christ.” Imagine, he says, the grace of God, think and reflect on it, and do not pay attention to it in passing, but delve into all its greatness and vastness, and then do not spare anything from your property. He (“he who is rich”, like God, ineffable, inconceivable, invisible, incomprehensible, having indescribable glory, ineffable light, incomparable greatness, “poorness”, Ecumenius), has exhausted His glory, so that you may be enriched not by riches, but by His poverty. If you do not believe that poverty produces wealth, then remember your Lord, and you will doubt no more. For if He had not become poor, He would not have become rich. It is truly amazing that poverty has become rich. The Apostle here calls wealth the knowledge of piety, cleansing of sins, justification, sanctification and other countless blessings that Christ gave and promised to give us. “And all this was acquired for us through poverty—what kind of poverty? – The one that He took on flesh, became a man and endured suffering; although He owes you nothing, you owe Him” (St. 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 sakes, the Apostle does not say. He leaves it to the Corinthians themselves to do this, which is why the whole work of the Lord seems to be limited to them alone: ​​“for the sake of your poverty, that you may be rich,” although the Lord became poor for everyone and made everyone rich. He says to them, as it were: This is who you should imitate! Lord. He exhausted Himself, exhaust yourself, if not yourself, then your treasuries for His sake, through the medium of those in need. This will prove that you sincerely love the Lord. It is impossible not to see that Saint Paul had in his mind the word of the Lord: “Before you have made one of these least of my brethren, you have been made together with me” (Matthew 25:40). The Lord has enriched you; the law of righteousness commands that we repay Him in kind. Enrich the smaller brethren, for the Lord is pleased to accept what they do, as if it were done to Himself. The Lord has enriched you spiritually; Is it great if you repay Him materially in the face of those in need? The first is so high that the latter cannot be compared with It, no matter what donations you make. bb) The second is that this matter is not new for them: they have already begun, all that remains is to finish (2 Cor. 8:10, 11) 2 Cor. 8:10. And I give advice about this: it is for your benefit, not just what you do, but also what you want, first and foremost from the last summer. In the words: “I give advice... for your benefit” the previous exhortation continues. Having foreshadowed in the reminder of spiritual enrichment through the Lord Jesus Christ the obligation on our part to adhere to a similar way of acting in relation to those who require help and assistance, he now says: “and I give advice about this.” From the previous words: “for I know the grace of the Lord,” and so on. in the minds of the Corinthians it was imagined what exactly was required of them. The Apostle confirms this, as if saying: yes, yes; it should be so; and I give you advice to definitely do this, not to do it for someone else’s sake, but because it is useful for you. Fulfill your duty, become like the Lord, and at the decisive hour for you you will hear, “How you have made one of these least of my brothers, you have made one with me.” “See how he again takes care not to be a burden, and how he softens the word with these two expressions: “I give advice,” and: “this is for your benefit.” I do not force, he says, I do not do violence and do not demand against my will; I say this, meaning not so much the benefit of those who accept alms, but your own” (St. Chrysostom). Having said this and assuming that they are ready, but find it difficult to do something, he finally indicates how it is convenient for them to do this, firstly, because they have already started and all that remains is to finish what they started, and secondly, because it is proposed to give whatever they can (2 Cor. 8:12-15). He clears the way for both of them and inspires them to march along the indicated path. “Like... often before,” he says, “since last summer.” Your business is already underway; you are not going to start just it; others might find it difficult to figure out how to take it up or begin it; You already have some skill in producing it. “He offers them themselves as an example, and not others” (St. Chrysostom). “From last summer,” this means even before the first message. The very first message already contains instructions on how to conduct business. And now they are convincing us to hurry up and collect more. Why especially? - Because, he says, you began not only to do, but also to desire the Macedonians first. We started, but things were going slowly. Meanwhile, the Macedonians then conceived and got down to business, and managed to collect a lot quickly and quickly. So, take care that your almsgiving, just as the beginning is in front, also becomes in front and completion. With such a thought in the expression: “not just do it, but also want it first,” the order of the provisions will not seem to be reversed. He who begins to do first, of course, desires first; but whoever wishes first should not begin to do it first. And you, he says, not only began to do, but also to desire. The Macedonians could have wished before, but only fallen behind in deeds. No, he says, not only by deed, but also by desire, you forestalled them. “The beginning belongs to you not only in relation to business, but also in relation to desire, that is, you began this business of your own accord, without outside suggestions and convictions” (Ecumenius). “See how he shows that they voluntarily and without admonitions reached the same point. And since he testified about the Macedonians that they willingly began to give alms, he wants to show the same perfection in the Corinthians, adding: and not only did you begin now, but before. Therefore, I beg you to fulfill what you yourself have previously aroused yourself to with such zeal” (St. Chrysostom). 2 Cor. 8:11. Now stop doing this too, so that as much as you want, so you will be able to do it. “And do this,” και τοι ποιησαι, and do it, that is, now finish the work itself. The Apostle’s thought is this: hurry up now, don’t delay; so that just as when you first conceived this business, you had a lot of zeal, so clearly it was now, in execution. With the same fervor you started the task, you will finish it with the same passion. “He did not say: do, but “finish”; so that this wonderful work does not stop at mere zeal, but, being truly accomplished, also receives a reward” (St. Chrysostom). “To zeal we must add the evidence of deeds” (Theodoret). It’s true that the Corinthians at first showed a lot of enthusiasm for this matter, and then they began to cool down and procrastinate, under various pretexts. One of these excuses could be the fact that, as others may have made excuses, there is nothing to give: this year things are going very poorly. Against this excuse, the Apostle adds: everyone should contribute to the general collection “from [this] that you have.” Having hinted at this here with this short word, he then explains his thought in several verses. cc) The third is that it is not excessive what is required, but what anyone can (2 Cor. 8:12–15) 2 Cor. 8:12. If diligence is due, if someone has, it is favorable to eat, but not because he does not have. “What untold wisdom! First he noticed that the Macedonians are more willing than their strength, and he praised them for this, and now, having left the example of the Macedonians to produce its effect in them (for it is not so much exhortation as competition that encourages imitation in such matters), he says: “according to whoever has, it is favorable to eat” (inspiring by this even the weakest). Do not be afraid, he says, of what I said about the Macedonians, for I said this in praise of their generosity (and not as an indication of the law for everyone); God demands all possible alms, according to the measure of who has what, and not according to the measure of what he does not have. For the word: favorable here means what is required. Hoping for the strength of the example presented, he softens his words and thus further inclines them to begging. And the Lord Jesus Christ praised the widow that she exhausted all her food and gave it out of poverty (Mark 12:44) (but did not make this a law for everyone). So the Apostle praises those who give alms beyond their strength, but does not force the Corinthians to do the same, not because he did not want this for them, but because they were still weak. Otherwise, why would one praise the Macedonian Churches, that “even in the depths their poverty became abundant into the riches of their simplicity” and that they gave alms more than their strength? Is it not obvious that the Corinthians would be encouraged to do the same? If, however, he apparently agrees to less, then he does this in order to encourage others to do more by the example of others” (St. Chrysostom). It is certain that the power of zeal makes up for the smallness of quantity; but the most zeal must be shown by deeds. “The God of all usually measures what is offered by the strength of each; looks not at the quantity, but at the quality of intention” (Theodoret). But the offering must still be made, and made with zeal, which gives all the value to what is offered. When there is zeal, and sincere zeal, it will draw everything possible from the treasury. 2 Cor. 8:13. It is not joy for others, but sorrow for you: but according to comparison. The Apostle writes here the law of truth, not love, for love has no boundaries. She not only lays down all of her own, but also lays down her life for her friends. But such manifestations of love are not included in a number of duties, because by nature they are impossible to fulfill. When the grace of the Spirit pours love into the heart, then it sacrifices everything, and sacrifices because it finds satiety in it, and without this it feels unfulfilled and goes hungry. The general order is such as to do only what is possible, “not for joy for others, but for you sorrow: but according to comparison.” He who gives excess puts himself in measure and raises another in need to his measure - and they are equal. If this rule also became the law of life among us, then poverty would have long ago disappeared from among Christians. But the trouble is that in our souls reigns: “you need it.” Who will put a measure on this “need”? But when you need it, it means giving others—yourself—sorrow, and there is no compensation. And the poor man went away in sorrow without help, but the one who did not give remained in calm complacency: no, he says, there are rules, but for others there is joy, but for himself there is sorrow, but according to comparison. With this stone he blocks the mouth of conscience; she falls silent for the time being. From what point does grief begin for oneself from depriving oneself of one’s own to others, no one outside can determine this—one cannot enter with one’s own standard into the circle of another’s life. Only God and his own conscience sometimes know the limit to this, for there are many obstacles within the fidelity of its definitions. Only those who have completely reckoned with the things of life can give without limit. But even in them this is a desired perfection, which, however, is not manifested by everyone. Therefore, the Savior did not suddenly point to him. Blessed Theodoret came to think about this in relation to this text and says: “The Master defines perfection as complete contempt for property and voluntary poverty; however, it teaches that even without this perfection it is possible to improve eternal life; for to the young man’s question: “What have I done, will I inherit eternal life?” (Luke 10:25) did not suddenly offer him a teaching about perfection, but reminded him of other commandments, and when the young man said that he had fulfilled all the commandments, he advised him to choose a life that was carefree and non-covetous. Taught by this, the Divine Apostle does not legitimize anything great, but proportions the laws to the weakness of the spirit. That’s why he said: “It’s not joy for others, but sorrow for you,” and he commanded that the excess be given.” 2 Cor. 8:14. At the present time, your excess will be your deprivation, and your excess will be your deprivation, so that there will be equality. From the first time it seems that the Apostle has the following thought: now you are in abundance, and they are in poverty; so give them your surplus and cover their poverty. At another time, when God blesses them and they are in contentment, they will help you from their excesses if you happen to be in deprivation. But it cannot be assumed that the Apostle had precisely such a thought, for this almost never happens, and even those who give to others do not have such an equal reward at all in their thoughts. And what an incentive and a consolation: you too will be poor?! Therefore, we must assume that in the words: “and their excess will be for your deprivation,” there is hidden the idea that their excess, not the future, but the present one, will make up for your deprivation. In what respect? – No other way than in relation to spiritual wealth. You are rich in material things, and they are rich in spiritual things. Give them what you have in abundance, and in return you will receive what they have in abundance. That is, you will give material things and receive spiritual things. This is what all our interpreters understand. Saint Chrysostom says: “You are rich in money, but those are rich in purity of life and boldness towards God. Therefore, give them from the abundance of your possessions, which they do not have, and you yourself will receive from them in return boldness towards God, which they are rich in and which you lack. Do you see now how he inconspicuously convinces the Corinthians to give both strength and lack! If you want, he says, to receive only from the excess, then give from the excess; If you want to acquire everything, then give both from lack and from beyond your strength. However, he does not say this explicitly, but leaves it to the listeners to reach their own conclusion. He himself continues the exhortation that has been assumed and is consistent with his goal, adding that apparently he should have said: “let there be equality.” How will this equality happen? - So that we and they will mutually give each other surpluses and thereby make up for (mutual) shortcomings. But what kind of equality is there in paying the spiritual for the carnal? – The latter is much superior to the former. So why does he call this equality? The answer to this was written at greater length by Theophylact: “It is not said according to the high or low value of what is given and what is mutually received: let there be equality; but as long as you have an abundance, you give them from it; and on the contrary, whatever they have in abundance, they give to you; and again, whatever you lack, you receive from them, and whatever they lack, they receive from you. This is how equality will be.” 2 Cor. 8:15. As it is written: Whosoever is much, he hath not multiplied: and whosoever is little, he hath not diminished (Ex. 16:18). “This is how it was when collecting manna: some collected more, others less, but both found it in equal measure; God himself punished gluttony” (Saint Chrysostom). “No one received more benefit from the one who collected more, because the Greatly Gifted One combined measure with the gift” (Theodorit). It was like this. When the manna fell for the first time, everyone was ordered to gather an omerah for each one. Despite, however, this command, others, having selfishly gained more. But when they began to measure it, it turned out that they had no more than one omer for each person in the family. And it turned out that the one who collected more had no excess, and the one who collected less had no shortage. God made everyone equal by a special miracle. But what was done here by miracle, the Apostle urges to do out of love. Give what you have in excess, he says, to the needy, and both will get out equally, that is, as much as is needed for the needs of each. Theophylact writes: “The Apostle gives what happened when the manna was collected, together in order to show how the comparison occurs. Precisely, when a rich man who has a lot will give what he has in excess to someone who has a little, and he himself will not have too much, and the one who has a little will not lack, just as he who has received what he needs from him. The same thing happens again in relation to boldness before God.” 2. The Apostle’s order to send Titus to Corinth with the other two brethren (2 Cor. 8:16–24, 9:1–5) Saint Paul has already presented enough incentives to willingly collect alms, and it is not clear that he doubted what the Corinthians would do on his advice and direction. But, probably, they gave reason to think that this matter would continue to be slow for them. Why did he decide to send Titus and two brothers to them so that they could deal exclusively with this matter? Notifying the Corinthians of such an order, he says a) who these people are being sent, entrusting them with their attention and guardianship, and b) then indicates why he ordered this. a) Who are sent (2 Cor. 8:16–24) Titus on behalf of the Apostle and another brother from the Church of Jerusalem, and another from the Macedonian churches. How many incentives does this embassy have for the Corinthians to show up in good order?! 2 Cor. 8:16. Thanks be to God, who also gave care for you in Tito’s heart. In everything that Saint Paul had said hitherto about almsgiving, the Corinthians could not help but see how desirable it was for him to be good in this matter. He is jealous of the good reputation of the Corinthians. That is why he does not limit himself to exhortations alone, but sends Titus. He had already mentioned this before, saying that he begged Titus; Now he adds to this: I thank God that Titus agreed to come to you, and not only because he agreed, but especially because he reveals the same zeal for your good name, or for you to appear perfect, as I have for that. God allowed him to be so disposed towards you. Thanks be to God. Saint Chrysostom says: “The Apostle again praises Titus. For as he has previously spoken about alms, he now wants to speak about those who will accept alms from the Corinthians. This was necessary for the success of the collection and to arouse greater readiness in those who were zealous. For they give much more generously when they are confident in the honesty of the employee and do not suspect the recipient of the alms. Listen, how here, too, in order to achieve this, he praises those sent, among whom Titus was the first. He says: “Thanks be to God, who also gave care for you in Tito’s heart.” What does "the same" mean? - The same as I have. - Notice his wisdom. Having shown that this is the work of God (that is, Titus’ diligence), he brings thanks to the One who gave it, in order to arouse the Corinthians by this. For if God raised him up and sent him to you, then without a doubt He Himself asks through him. So, do not consider this a human deed.” Through this he says to them, as it were: “So, you must make an alms worthy of God” (Theophylact). 2 Cor. 8:17. As the prayer was accepted, the most diligent one came to you of his own free will. He explains that Titus has his own care for them. There was definitely a request from me, but he himself is in a hurry to come to you, not so much fulfilling my order as satisfying his desire to be with you and act together with you for your good. “Although I asked him, he was not aroused by me, but by his own will and the grace of God. “He went out of his own free will,” that is, he took possession of the work, hurried to the treasure, made it his own advantage to serve you and love you so much that I did not need to convince him” (St. Chrysostom). 2 Cor. 8:18. Let us send with him [and] his brother, whose praise is in the gospel throughout all the churches. Titus was already known in Corinth. It was enough to say that he flies to you on the wings of love, as to his family and loved ones. As for the other ambassadors, at least as much as was needed for a first acquaintance should have been said about them. “The ambassador is with him [and] brother.” He doesn’t say his name, so there’s no point in guessing about it. No matter who you point out, it will all be an assumption, always replaced by dozens and others. He does not say the name, but indicates in it what constitutes glory, namely: “Whose praise is in the gospel”? in the very preaching of the Gospel, or in promoting the gospel through other, side works - “praise throughout all churches.” “In all the churches” in which he happened to be. Wherever he was, he left a good reputation about himself. After such praise from everyone, I have nothing to praise him; enough to say about this. Saint Chrysostom asks: why didn’t Saint Paul mention the name of this brother, as well as the other one he mentions below? And he answers: “Perhaps they were unknown to the Corinthians. It does not talk about them, because the Corinthians had not yet experienced their virtues; but he speaks about them as much as was necessary to instill a good opinion of them in the Corinthians and remove suspicion.” 2 Cor. 8:19. Not exactly, but also sanctified from the churches to walk with us, with this grace, which we serve for the glory of the Lord Himself and your zeal. “Not exactly,” and not only what I said is worthy of attention and respect in him, “but also” the fact that he was “sanctified from the churches,” χειροτονηθεις, ordained, elected by a general verdict and assigned to a certain task by the laying on of hands. “The Apostle turns to his honor the judgment of those who ordained him, for this is important” (St. Chrysostom). What is he assigned to? - “Walk with us”, συνεκδημος ημων, to be our companion, to accompany us. And for what purpose? - To be our companion and collaborator in the work of collecting alms, “with this grace that we serve.” “That is, he was chosen to serve in collecting alms. We begged, he says, to be elected and sent with us, entrusting him with the post of steward of church property and deacon. Because such a position is important. “See... men have given you seven witnesses” (Acts 6:3) it is said (about the deacons of Jerusalem). And he was chosen by the Churches by the consent of all the people” (St. Chrysostom). From this it is self-evident that when the holy Apostles in Jerusalem “gave their right hands” to Saint Paul to go preach among “the Gentiles, let him remember the poor” (Gal. 2:9, 10); Then Saint Paul asked them to choose and send with him a reliable person who would be primarily engaged in the work of remembering the poor; and that such a person was certainly chosen by the general vote and ordained to this ministry and always accompanied St. Paul. That's what he's talking about now. This is how all our interpreters reason and see Saint Barnabas in this face. “From this I guess,” says Saint Chrysostom, “that the Apostle here means Barnabas.” That's all. Some bewilderment can be raised against the fact that it was Barnabas, but that this was a man entrusted by the Palestinian Churches and from the very beginning determined to accompany Saint Paul, this idea is imprinted by the entire course of this speech. “To the Lord Himself, to the glory and your zeal.” “That is, so that God will be glorified, and you will become more diligent in giving alms, when those who accept these alms will be proven people, so that no one can have any, even false, suspicion of them” (St. Chrysostom). Some read: “to zeal” not “yours,” but “ours.” This is how Theodoret and Ecumene read it. In this case, these words, as well as “to the glory of the Lord Himself,” must be attributed to “sanctified”; will be: assigned to this work of gathering for the poor of Jerusalem for the glory of the Lord and to promote our zeal for this work and, one might add, to protect it from criticism, as the following words show. 2 Cor. 8:20. Beware that no one will blame us for the abundance of this we serve. The Apostle diligently took care of the collection of alms, but he kept himself away from what was collected. What was collected went into the hands of the said attorney, and so that suspicion would not fall on him, Saint Paul sometimes ordered someone from the local Church, in which a significant collection was made, to take alms to Jerusalem with him, as he wrote about this before to the Corinthians (1 Cor. 16:3). His goal in these orders was to protect the holy work of alms from any criticism and to spread confidence everywhere that what is given goes undoubtedly, at the request of the givers, directly to the needy, as if they themselves were giving into their hands. For this purpose, just as he always had the said brother with him, so now he sends him to Corinth, and not only him, but also another, all - “so that no one can reproach us for this abundance.” “So that, he says, no one would suspect us and have even the slightest reason to reproach us, as if we were appropriating anything from the alms given to us, we sent these men, not one, but two and three. Do you see how he frees them from all suspicion? It liberates not only because they are preachers of the Gospel, chosen by the Churches, but also because they are men of proven honesty and were chosen for this honesty, so that there is no room for suspicion. And he didn’t say so that you wouldn’t reproach him; - but “let no one reproach this abundance.” Here they are praised; he seems to be saying: we have sent a lot of money, and the very abundance, that is, a large amount of alms, can arouse suspicion in evil people if we do not take precautions” (St. Chrysostom). 2 Cor. 8:21. Providentially kind not only before God, but also before people. We try, he says, to do good not only so that it is pure and perfect before God and our conscience, but also so that others see it that way, not for the sake of praise, but let us not seduce our brother. “Not content with the testimony of the Lord alone, we want people to have a good understanding of us and benefit from it” (Theodoret). The temptation of others to foolishly do good deeds greatly detracts from the goodness of these deeds. You can’t say that: my conscience is clear; Let those who love to suspect think as they please. This exposes a hard heart that does not want to pay any attention to the weaknesses of the weak, a proud heart that despises others. To act this way means to go ahead. There are circumstances when it is inevitable to act this way, but not always. In the ordinary course of affairs, it is necessary to spare the conscience of the weak, for this also applies to the circle of deeds by which the rule is fulfilled: “bear the infirmities of the weak, and not please yourself” (Rom. 15:1). By adhering to this law, the Apostle himself acted as he said. - Saint Chrysostom says to this: “Who can compare in wisdom with Paul? He did not say: let anyone who suspects anything like this be unhappy and perish; Until my conscience denounces me, I don’t care about those who suspect. On the contrary, the weaker they were, the more condescending he was towards them. Do not be indignant at the patient, but should help him. Meanwhile, what sin are we so far from, how far is it from such suspicions? If anyone were even like a demon, he would not be able to suspect the blessed Apostle in this ministry. However, no matter how far he was from anyone thinking badly about him, he does everything and arranges it in such a way as not to leave even the slightest shadow for those who would even like to suspect something bad. He avoids not only accusations, but also bad opinions, the slightest reproach and empty suspicion.” 2 Cor. 8:22. With the message of our brother [and] with them, who was tempted by many in many ways, the being stood up, but now he has stood up very much, with the hope of many in you. He said, “We sent our brother with them,” he said. This is one of St. Paul’s close associates, who carried out various assignments for him both in evangelism and in other matters, perhaps even in the collection of alms itself. It seems that it was one of the Macedonians. Saint Paul brought three eyes to the Corinthians, his own in the person of Titus, the Palestinians and Macedonians (and perhaps the Asians) in the person of these two brothers. How much excitement and tension did he bring to these Corinthians? Adding this brother to the others, he does not leave him without an approving review, but highlights one particular trait in him - diligence. Why? – Directly – to the exact execution of instructions. since all the commissions of Saint Paul concerned the work of the gospel, and therefore the work of God, the inspiring force for diligence was zeal for God. This, he says, is a husband, σπουδαιος, a zealot: I have experienced his zeal and fidelity in many matters and many cases, many times over. He always showed himself to be thorough; Now, when I send him to you, I show special care, in the confidence that with you he will fulfill the assignment entrusted to him in the best possible way. He values ​​you highly and relies on you for everything. - This last postscript was not superfluous in order to win over the Corinthians in his favor. Saint Chrysostom says: “Here he adds one more, and, moreover, with praise and approval, both his own and many other witnesses: “whom he was tempted,” he says, “he was much {thorough} in many things, but now {much more thorough}.” Having praised him for his own merits, he also praises him for his love for them, and what he said about Titus, “for he who was most diligent went forth by his own will,” he says the same about this: “now [more diligently] I have much hope for you,” that is, after Paul sowed in him the seeds of love for the Corinthians.” 2 Cor. 8:23. If it is about Titus, a companion to me and to you: and our brethren, messengers of the churches, the glory of Christ. “Having shown the virtues of all his messengers, he also disposes the Corinthians in their favor. “What about Titus?”, that is, if I have to say something about Titus, then I will say that he is “a companion to me and a companion to you.” Makes it clear that if they do something for Titus, they will not do it for an ordinary person: he is “my fellow man.” And apparently praising Titus with them, he also praises the Corinthians, showing in them such a disposition towards him that they consider it a sufficient reason to respect a person, as it is quickly known that he is a companion of Paul. Not content with this, the Apostle also adds: “and a companion for you.” Not just an assistant, but in matters that concern you: in your progress, improvement, in love and care for you. And this most of all could attract the hearts of the Corinthians to him. - “Are we our brethren?” If you want to know something about others, then they have the greatest right to your favor. For they too are “our brothers” and “messengers of the churches,” that is, sent from the Churches and, most importantly, “the glory of Christ.” For everything that is done through them must be attributed to Him. So, if you want to accept them as brothers, or as ambassadors of the Churches, or as doing everything for the glory of Christ, in any case you have many incentives to show them your favor. For just as I can say about Titus that he is my companion and loves you, so I can say about these that they are brethren, ambassadors of the Churches, the glory of Christ. “Do you see from this that these latter were not known to the Corinthians?” Otherwise, the Apostle would have praised them for the same thing for which he praised Titus, that is, for their love for the Corinthians. But since they were still unknown to them, he says: accept them as brothers, as ambassadors of the Churches, as doing everything for the glory of Christ” (St. Chrysostom). 2 Cor. 8:24. Show your love and our praise for you to them, and in the face of the churches. So, he says, show evidence of your love, show your Christian love for them and thereby prove that we did not praise you falsely. By showing love for them, you will show love and respect for those Churches on whose behalf they are sent. “Discover all the riches of your love and confirm my praises for you, for by this you honor all the Churches” (Theodoret). Saint Chrysostom says: “Now show, he says, that you love us and that we do not boast about you in vain or in vain. And prove this if you show them your love. Then he gives his word special power, saying: “in the person of the churches,” that is, for the glory and honor of the Churches. For if you honor them, then honor those who sent the Churches. Your honor does not only apply to them, but also to those who sent them, who chose them, and even before that to the glory of God. For when we give honor to God’s servants, through them we give it to God.” b) Why did the Apostle send Titus and two brothers to the Corinthians for alms (2 Cor. 9:1–5) So that the Corinthians would have everything ready for his coming to them, and so that when he comes to them with the Macedonians, they would not be ashamed of him because of their unpreparedness. Rome. 9:1. There is no need for us to write to you about the service, even to the saints. How can one write too much when one has already written so much? He says this here in addition to the previous speech (2 Cor. 8:24). I am telling you now only so that you will receive those sent with love, but it is unnecessary for me to mention about service to the saints, that is, about alms for the poor people of Jerusalem. And because it is unnecessary, because I have already said a lot, and because this matter is already being done among you. - “Write about the service”, of course, explain what it consists of, who it is for, why it is necessary, and the like. Our interpreters, however, see in this turn of phrase a subtle, irresistibly strong incentive to generosity. Theodoret expresses this thought with a general statement: “The Apostle, having spoken in detail about those serving in necessary necessities, called the exhortation about generosity unnecessary, not actually considering it unnecessary, but in this way of speaking inciting to greater generosity.” Saint Chrysostom reveals this in more detail. “Having talked about this service for so long, having said so much, he now says: “It’s too much for me to write to you...” And he does this in order to attract them more. For a person about whom there is such fame that he does not need advice is ashamed to show himself below a good opinion of himself and to lose it. For the most part, he acts similarly when denouncing, using a turn of speech called silence (παραλειφις, praeteritio), for it has great power.” 2 Cor. 9:2. We know because of your zeal, in which the Macedonian boasts about you, as Achaia was prepared from the passing summer: and even from you jealousy provoked many. "He said: “It’s too much for me to write to you,” and meanwhile he immediately gives advice, and look how. “I know your zeal, in which I boast of the Macedonian about you.” It also means a lot that he knows, but it is much more important that he informs others about it. This has special power, because they would not want to remain ashamed in front of so many people. Do you see the wisdom of his advice? He convinced them by the example of others, that is, Macedonians: “I will tell you the grace of God in the churches of Macedonia” (2 Cor. 8:1); he convinced by his own example (2 Cor. 8:10), convinced by the example of the Lord Himself: “I know the grace of our Lord Jesus Christ, that for your sake he was rich” (2 Cor. 8:9). The Lord and the promised rewards should have had an effect on them, but since they were still weak, he attracts them by the example of others like them, for nothing acts so powerfully as competition. And look in what a new form he offers them this kind of conviction! “Even jealousy from you has irritated many.” What are you saying? Recently he himself said about the Macedonians that they voluntarily, with much prayer, begged you to accept their alms. How can he now say: “even from you (the Corinthians) jealousy provoked”? Yes, he answers, we did not advise them, did not convince them, but only praised you and boasted about you, and this was enough to convince them. 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 competition is further strengthened by the great praise added to it. And so as not to give them a reason for pride, it is expressed with special skill: “and jealousy from you has irritated many.” Imagine what it’s like for those who were the motivation for others to be generous, to fall behind them in charity! Therefore, he did not say: imitate them, for this would not arouse such competition; what did you say? - They imitated you: you, teachers, will not turn out to be worse than the students. And look how, to further excite and inflame them, he shows the appearance that he stands up for them and defends their cause, as if there was a dispute and competition about it” (St. Chrysostom). 2 Cor. 9:3. I sent my message to the brethren, so that not our praise about you will be wasted in this part, but yes, like the verbs, you will be prepared. I said in Macedonia that you have been prepared since last summer, that is, that you have everything collected and ready; All that remains is to hand it over to the brethren designated to accept the collections. Realizing how bad it would be if I came with the Macedonians, and your collection was not yet ready, I sent my brothers to you, with the goal that you would be prepared, as I told the Macedonians, and my praise to you would not turn out to be idle, empty, false, not in general, but only “in this part,” that is, in relation to the preparation of your collection. “Do you see how worried and afraid he is? So that everything he said would not seem to be said only for the sake of persuasion (of the Macedonians), and not because it was so in reality, he says: “Ambassador to the brethren, I care so much about you, so that our boasting will not come to nothing.” Apparently he takes the greatest part in the Corinthians, although he cares about everyone equally. And the meaning of his words is this: I boast about you very much, I speak about you with admiration to everyone, I also boasted to the Macedonians. Therefore, if you show yourself to be anything other than that, the shame will be shared. And he expresses this with caution, for he added: “in this part,” and not in all. “Yes, as you will prepare verbs.” For he told the Macedonians about them not that they would be ready, but that they had everything already prepared and lacked nothing. Therefore, he says, I wish you to show this in reality” (St. Chrysostom). 2 Cor. 9:4. Yes, if the Macedonians come with me and find you unprepared, we will be ashamed, and you will not speak in part of this praise. The circumstances have so developed that in their very flow lies an irresistible urge for the Corinthians to hasten the collection, and not only hasten, but also to take care that it is not scanty. To explain why Saint Paul is so worried about this and collects incentives upon incentives, it can be assumed that Saint Titus brought the news about the slowness of collecting alms, that they are ready to give, but they are slow in collecting, believing that they will collect it at once when Saint Paul comes. He is now collecting such ideas for the Corinthians, according to which they should feel themselves to be in a hopeless situation: as you want, but hurry to collect, and collect a considerable amount. “Look how they are affected not only by spiritual, but also by human impulses. If, he says, you do not respect me, then think about the Macedonians, “let them not come with me, they will find you,” he did not say - not willing, but “unprepared,” that is, not fulfilling everything. If it is already shameful to give too late, then think about the shame of not giving alms at all or giving less than what is proper. Then he briefly and forcefully speaks about the consequences like this: “let us not be ashamed, let us not speak”; with the words: “in this part of praise,” he again softens his speech, not, however, in order to ensure them, but in order to show that those who have become famous for other virtues should also be distinguished by this virtue” (St. Chrysostom). 2 Cor. 9:5. It is necessary, therefore, to beg the brethren, so that they will first come to you and prepare your previously announced blessing, this is ready to be like a blessing, and not like covetousness. That is why, he says, I considered it appropriate to ask the brethren, previously mentioned, to go to you in advance, before me, and prepare in advance “what was previously announced”, what you planned and what was said to me, and what was retold by me and others - “your blessing”, what you willingly and with good intentions decided to collect for those in need - prepared, as was previously announced, so that for my When the Macedonians arrived, all this was ready, but it was ready, “like a blessing”, as a willing alms with an open heart, accompanied by good wishes to those to whom it is given, and “not like covetousness” - not miserly: it is not good to constrain alms with stinginess and accompany it with desire and some unfavorable feeling or word towards those to whom it is given. Saint Chrysostom says: “Another time he speaks about the same thing, explaining that the brethren are not going for any other reason, but solely for this reason, so that the Corinthians will not remain in shame. All his concern is aimed at ensuring that alms are collected quickly and generously. Towards the end he adds that it should be cordial, “like a blessing, and not like covetousness.” He wants alms to be easy. For almsgiving is a blessing, it is done with good will and brings blessing from above. “And not like covetousness.” Covetousness is characteristic of those who give under force; and therefore whoever is forced to give alms, gives sparingly.” 3. An exhortation to give generously, willingly and cheerfully (2 Cor. 9:6–15) At the end of the previous section, he only hinted that alms should be given “as a blessing, and not as covetousness,” that is, willingly, generously and cordially, and not with stinginess and pity. Now he explains this idea more fully, showing: a) that to the extent of our goodwill and generosity, there is also God’s blessing from above, verses 6-11, and b) that this free-willed generosity sets in motion all religious life among Christian societies, why it constitutes the glory of the Church, or those who believe in Christ, the glory of the Christian confession, verses 12-15. a) The measure of voluntary generosity is the measure of God’s blessing (2 Cor. 9:6–11) 2 Cor.9:6. Behold, I say: sow with poverty, and you will reap with poverty; and he who sows with blessings, and with blessings, he will also reap. “Behold, I say,” this is what I want to say, that is, so that alms should be “like a blessing, and not like covetousness.” Explains why alms should be like a blessing, because it brings blessing. Saint Chrysostom said above: “You see how in the exhortation itself he immediately shows the fruit brought by alms, that is, that those who give are filled with blessings.” This idea, previously contained in one word: “blessing,” is now more fully explained by the Apostle by comparing alms with sowing. It is a well-known truth: what goes around comes around. The sower knows this, therefore he sows both willingly and without sparing the seeds. He is inspired by his confidence that he will certainly reap what he sows in abundance, that is, 30, 60, 100 times more. The Apostle applies this to almsgiving. The sower seems to be spending, scattering seeds, God knows why. Anyone who doesn’t know where the sowing is going and what it will give could think about it that way. The giver of alms seems to be scattering his goods for unknown reasons; and yet there is no doubt that this work bears fruit, and brings it more surely than sowing. From sowing there is not always a harvest, although it is always expected, but from sowing alms there is no failure of harvest - it always bears fruit. You just need to put goodwill into it so that it pours out from the heart, with the desire to deplete it for others. This arrangement is the same as rain in time for sowing. The impoverishment of such a disposition in almsgiving is the same for her as drought is for sowing. – The Apostle’s expressions hint at precisely this. “Sow,” he says, “with poverty”, φειδομενως with sparing and stinging of the seeds, or, what is the same, sparingly, “with poverty and he will reap” - and he will reap φειδομενως; the earth will squeeze its bosom like his hand, and will give him sparingly what he sows. - “Sow for a blessing”, with the desire to scatter as much as possible, with mercilessness overflowing from his heart for himself and his own, “for a blessing he will also reap”: the earth will also generously open up its bowels for him, just as he sows his hands. What the earth gives to the sower, God gives to the giver, proportioning the generosity of reward to the goodwill of giving. Theodoret writes: “The Apostle very opportunely used a transferable figure of speech and called generosity sowing, indicating the abundant fruit of charity; He also exposed those who are driven by stinginess, saying that the harvest is proportionate to the amount of sowing.” Saint Chrysostom says: “Sow with poverty,” φειδομενως. He did not say: stingily, but used the noblest name of thrifty (φειδολου); and he called the action itself sowing, so that you would immediately remember the reward, imagine the harvest and understand that by giving to others, you yourself receive more than you give. Therefore he did not say: he who gives, but “sow.” He also did not say: if you sow, but he used a general expression. He didn’t say again - generously, but what is much more important: “about blessing.” 2 Cor. 9:7. Every desire to have in the heart, not out of sorrow or need: God loves the giver willingly. “Whatever you desire in your heart,” let him give it. Let him give as much as his heart is inclined to give. Anything not according to this measure will be fruitless. This will be the same as sowing a seed by grinding it or crushing it until the sprout is damaged. Just as such a seed is a dead seed, and therefore barren, so alms given with sorrow and forcedly are dead alms and do not deserve any reward. What kills him is the constriction of his heart and the lack of cordiality when giving. What he says: “not out of sorrow, nor out of need,” then “sorrow” means regret for what is given, when they give, but they regret and hurt in their hearts that they give: this is a sign of stinginess; and “need” means necessity; They do not give from the heart and do not willingly give, but being forced, either by the necessity of obedience, or by the community of the matter, or by some other external respect. Without these compulsions, there would be no alms. The apostle wants alms to come from the heart, like juicy grass from rich soil. In support of this, “he also cites evidence from Scripture, saying: “God loves a good giver” (Proverbs 22:9). The apostle used this word (“willingly”) in order to encourage the Corinthians to give generously. For since the example of the Macedonians and everything else was enough to induce them to give generously, he does not say much about this, but is talking about giving not under compulsion. For if almsgiving is a virtue, and every deed done under compulsion loses its reward, then the Apostle rightly reminded of this” (St. Chrysostom). “He said the same thing in his letter to the Romans: “Have mercy, with good will” (let him have mercy) (Rom. 12:8), for monetary alms must be preceded by complacency” (Theodoret). 2 Cor. 9:8. God is able to make all grace abound in you, so that in everything you always have every good fortune, you abound in every good deed. “All grace,” “every good thing to be sent to you in abundance instead of what you are waiting for,” “mighty God,” may, if He desires, not so that you drown in pleasures, but so that you may abound in doing good deeds. Saint Chrysostom sees in these words not evidence of the inspiration of hope, but a prayer, for the same purpose, however. He says: “The Apostle not only advises, but also prays to God for them, saying: “But God is able to make all grace abound in you.” This prayer removes from them the thought that is opposed to generosity, which even now serves as an obstacle for many. For many are afraid to give alms under the pretext so as not to become poor themselves and not to ask for alms from others. So, in order to dispel this fear, he adds a prayer, saying: “all grace abound in you,” not only to fulfill, but “to abound.” What does it mean: “strong to abound in grace”? - I am strong enough to enrich you so much that you will be able to abound with such generosity, “so that you always have every satisfaction in everything, you will abound in every good deed.” Look, there is such wisdom in his prayer itself. They do not ask God for wealth or excess, but for all contentment. And this is not the only surprising thing about him, but especially the fact that just as he does not ask God for excess, he also does not cause them grief, but, condescending to their weakness, does not force them to give from lack, but asks for contentment and at the same time shows that the gifts of God should not be used for evil: “that you may have abundance for every good deed.” For this purpose, he says, I ask you for contentment, so that you can give it to others. And he did not say: give, but: “let you abound.” For in bodily blessings he asks for their contentment, but in spiritual blessings, not only in mercy, but in everything else, he asks for an abundance for them. For this is what the words mean: “every work is good.” 2 Cor. 9:9. As it is written: lavish it on the poor; his righteousness endures forever. “The Apostle introduces the prophet as an adviser (Ps. 111:9), having sought evidence encouraging generosity. For the word “spend” means nothing more than generosity in giving. And although the gift is no longer given, the fruits of alms endure forever. It is surprising that what is saved perishes, but what is wasted remains and remains forever. Here he calls philanthropy righteousness, for it makes people righteous and, like fire, destroys human sins when it pours out abundantly” (St. Chrysostom). With this testimony the Apostle inspires that, although the Lord, according to the wise plans of providence for us, does not always reward those who squander their wealth on the poor, the power of beneficence is not diminished through this - it abides forever. Time will end, but the fruits of charity will remain and in due time will be reaped by the benefactor. But even in this century, the same prophet confirms, “I have not seen such a righteous man, a benefactor, left below his seed asking for bread. All day long the righteous one has mercy and gives back, and his seed will be a blessing” (Ps. 37:25, 26). “So, let’s not be stingy; on the contrary, let us lavish with a generous hand. Don't you see how much others give away to comedians and slutty women? Give Christ at least half of what they give to the dancers. Give at least as much to the hungry as they, out of vanity, give to those presenting at the spectacles. They adorn the body of the dissolute with a multitude of gold; You do not even want to clothe the flesh of Christ in simple clothing, even seeing that it is naked. Wasting your wealth on satisfying your belly, on drunkenness and debauchery, you do not even want to remember poverty. You willingly squander something empty, but when you need to alleviate someone’s poverty, you consider yourself the poorest of all. When you fatten up jesters and flatterers, you rejoice, as if you are lavishing on them from inexhaustible sources, and when you see a poor person, the fear of poverty immediately attacks you” (St. Chrysostom). Such a suggestion from the Holy Father is never superfluous at any time, which is why it is included here. 2 Cor. 9:10. Give seed to the sower and bread for food, so that your seed may feed and multiply, and may the life of your righteousness increase. Expresses prayerful wishes to the Corinthians, may God increase their material blessings, so that through them they can be enriched with spiritual blessings, having the opportunity to abundantly do good to others. “God,” he says, “who gives seed to the sower and bread for food, may he supply and multiply your seed.” This seed is material wealth, prosperity and contentment in everything, for they are sown for alms; without them, there will be nothing to sow, or there will be nothing to sow from. So, he says, may God multiply from you what can be sown. But having received something from which you can sow alms, you can, instead of alms, turn it into your own benefit, into carnal joys and pleasures. Why does the Apostle not stop in his benevolent prayer on this, but goes further and asks God that the Corinthians, having received seeds for sowing alms, would actually use them for this purpose - he asks God to increase the “life of righteousness” in them. Life, γεννηματα, generation, fruit. May God grant, he says, that, having received contentment, you will turn everything towards increasing goodness and thus be rich in the fruits of righteousness. The Apostle wants their material contentment to go hand in hand with their spiritual advancement, not hindering it, but facilitating it. So are all our interpreters. Here is the word of St. Chrysostom for everyone: “One can especially marvel at the wisdom of Paul in the fact that just as he borrowed beliefs from both the spiritual and the carnal, so, speaking about reward, he observes the same thing, that is, he points to spiritual and carnal rewards. So the words: “spread, give to the needy: his righteousness endures for ever and ever” indicate a spiritual reward, and the words: “let him multiply your seed” - to a carnal reward. However, he does not stop there either, but again moves on to spiritual rewards, and always places them one with the other alternately. For the words: “may the life of your righteousness increase” mean spiritual reward. He does this and diversifies his speech in order to eradicate fearful and cowardly thoughts in them and so that in various ways and by pointing to this real example (that is, that God will give “seed to the sower and bread for food”) to dispel fears of poverty in them. For if God gives to those who sow the land for themselves, if He gives abundantly to those who feed their bodies, then how much more will He give to those who till the sky and care for their souls. For He desires that such care should be under His special providence. But the Apostle expresses this not in the form of a conclusion and not as I said, but in the form of a prayer; Moreover, he does not hide his conclusion and leads them to greater hope not only by pointing to everyday examples, but also by prayer itself, and says: “may he give and multiply your seed, and may the life of your righteousness increase.” And the sim again imperceptibly inspires generosity. For just as a seed thrown into the ground produces a rich harvest, so generous alms bring forth full handles of righteousness and produce countless fruits.” 2 Cor. 9:11. Let us abound in all things in all simplicity, which makes us give thanks to God. “Yes” – all our interpreters do not read, and others do not have it. It only reads: “about getting rich in everything” and further, – εν παντι πλουτιζομενοι. The thought here is seen as if it were: πλουτιζομενων. In connection with the previous one, it will be: “may God increase the life of your righteousness”, υμων, you, πλουτιζομενων, who are rich in everything - which can be reinterpreted as follows: so that you are rich in everything, that is, you receive all contentment from God, but not for your own pleasure, but “in all simplicity”, that is, for all generosity or proliferation of charity. Theophylact writes: “The Apostle shows how wealth should be used. “It is not necessary to bury it in the ground,” he says, “but to have it in all simplicity, to wait for it, that is, with all generosity.” - “It is through us that we give thanks to God.” Receiving benefits from your generosity, those in need will send thanks to God, both for giving you abundance and for inspiring you to make good use of it. In a word: “by us” the Apostle means his agency in the organization of almsgiving. Saint Chrysostom says: “Expect your wealth not on what you should not, but on what brings thanksgiving to God. God has given much into our power; and, having given himself the least, he gave up the most important to us. So, he left himself to take care of our sensory food, and entrusted the care of spiritual food to us, and it is our power to make our mental fields flourish. For they do not require either rain or well-dissolved air - there would only be one will, and they would grow to the very sky. “Simplicity” here he calls generosity, from which comes almsgiving, which gives rise to great thanksgiving.” b) Voluntary generosity sets in motion the entire Christian life and serves for the glory of the Christian profession (2 Cor. 9:12-15) Saint Chrysostom proceeds from the previous one to this subject in the following way: “Generosity gives rise not only to thanksgiving, but also to many other things. The Apostle lists this in the following words, so that, by showing the many good consequences of generosity, he will arouse them to greater zeal. What kind of fruits are these? “Listen to what he himself says”: 2 Cor. 9:12. For the work of this ministry not only fulfills the deprivations of the saints, but also abounds with many thanks to God. “The work of this ministry”, διακονια της λειτουργιας, as if correcting the service in this liturgical, liturgical work. This includes the entire institution of collecting alms, and the collection itself, and its delivery to the place, and distribution to the needy. He called this a liturgical work because of its pleasingness to God, because those who perform it seem to be correcting the holy service and making a sacrifice to God, which God Himself looks upon with favor. - This service, he says, “is not only fulfilling the hardships of the saints”; “Do not think that through this you will succeed in only one thing and serve only the needs of the saints” (Theodoret); “It is not the poverty of the saints that you fill” (Saint Chrysostom); “This service does not only accomplish that it covers the shortcomings and needs of the saints” (Ecumenius). Although this is a very great deed, the fruit of alms is not limited to this alone. She is also “abundant with many thanks to God.” This fruit is better and higher than that; he remains on earth, but this one ascends to heaven. Thanking God is a simple feeling, isolated, but it comes from a feeling of well-being, arranged by God. In unknown ways, He arouses hearts to do good, and He Himself arranges everything so that it reaches its place, indicated by Him. How much faith, devotion to God and clarity of vision of the Divine order of affairs is in those who thank God! Such a movement of the spirit in the hearts of the believers, helped by you, would not have happened, he says, if not for your alms. Just as the color of a rose, brought to any place, not only delights the eyes of those who look, but also spreads a pleasant fragrance far, so almsgiving is abundant in spiritual good, which is all expressed in thanksgiving to God. When the Apostle says that the work of this ministry is abundant, this means not only that those who have been blessed give much thanks, but that on this occasion not only they, but also many others give thanks, so that thanksgiving to God spreads everywhere and in all places, like incense, ascends to heaven. 2 Cor. 9:13. Through the temptation of this service, we glorify God about the subjugation of your confession in the gospel of Christ, and about the simplicity of the message to them and to everyone. The movement of the spirit excited by this service does not stop at thanksgiving, but rises to the glorification of God, which is higher, more detached than thanksgiving. For it is caused by seeing the beauty and perfection of God’s works, without paying attention to their beneficial attitude towards those praising. What do they see in this service? – The victory of the Gospel and its benefit to everyone. “By the temptation of this service” δια της δοκιμης, having tasted the fruit of this service, having experienced how sweet it is for them, and having thanked God for it, they begin to glorify Him. For what? - Firstly, “about the subjugation of your confession in the gospel of Christ,” because He subdued you to the Gospel and disposed you to confess the faith of Christ. Jerusalem and Corinth - how far the light of Christ has traveled! Glory to Thee, Lord! The darkness of error passes, the light of truth reigns. God bless! – Saint Chrysostom says: “In order not to give the thought that they give thanks only because they receive benefits, look how exalted he presents them. What I said about myself in the Epistle to the Philippians: “I do not seek gifts” (Phil. 4:17), I testify the same about them. Although they rejoice that you make up for their shortcomings and alleviate their poverty, they rejoice much more that you are obedient to the Gospel.” Theodoret writes: “Through the experience of this service, seeing how you accepted the Divine sermon, how you submitted yourself to the Master, they offer praise to the author of this, God.” This is the first reason for doxology, but there is another. It is “the simplicity of the message to them and to everyone.” For this they glorify God, because the Gospel was not accepted dead in you, but had a beneficial effect on you. Egoistic principles reign everywhere in the fallen. The Gospel, settling in the hearts, drives out selfishness and establishes selfless sacrifice of everything for everyone. We see this in you, in your simplicity of communication not only with us, but with everyone, in the fact that you are generously ready to share with everyone everything that God himself has sent. This is the glory of the Gospel, the glory of Christianity. No faith gives this. Such a mood is given by the grace of the Spirit, given by faith alone in Christ the Lord. This is not hidden from non-believers either. And they begin to realize this and marvel at the power of the Gospel. And so they glorify God, who has chosen you as an instrument for glorifying the power of our confession. The Apostle enters into the thoughts and feelings of the benefited Jerusalemites and says that they have already distracted themselves from themselves and are looking at the simplicity - the generosity of your communication with everyone, and, seeing in this the glory of the Gospel, they glorify God. Saint Chrysostom dwells on this distraction of the Jerusalemites from themselves and therefore points out a very commendable side in them. “They glorify God that you are so generous not only to them, but to everyone. This - thanking God for what is given to others, serves to praise them. Despite the fact that they themselves are in extreme poverty, they care not only about their own benefits, but also about the benefits of others. This shows their high virtue. For no one is so envious as the poor; but they are pure from this passion, and not only do they not envy when they see your benefits to others, but they even rejoice no less, as if they themselves had received them.” 2 Cor. 9:14. And about those prayers for you who desire you for the abundant grace of God upon you. The grammatical structure of speech in this text presents difficulties in the original; his thought is visible: they not only thank and glorify God, but they also pray for you, loving you for the great grace of God towards you. “And you gain fruit in the prayers they offer for you, because they love you very much, having recognized the generosity of God towards you” (Theodoret). "And for those prayers for you" It can also be done this way: they glorify God for His abundant grace, poured out on you, in their prayer for you, which they lift up to God, having loved you. Επιποθουντων means a strong disposition towards someone, attraction, with a desire for close communication, with a desire to see each other. Saint Chrysostom says: “They pray to God to grant them to see you. And they desire this not for the sake of your property, but to see the grace given to you.” The words: “for abundant grace,” if not attributed to the glorification of God, should be attributed to “those who desire you,” as they stand. “Grace,” if related to doxology, will generally mean the manifestation of grace in the Corinthian Church - and that they heard the sermon, and that they believed, and that they were baptized and renewed, and that they were equipped with special gifts, and that they were so willingly generous; and if referred to as “those who desire”, it will mean even more this last thing, that is, that God has so expanded their hearts for charity. In this entire section, the Apostle signifies generous almsgiving as grace, because such a thought is fully justified by the flow of speech. Saint Chrysostom says: “Do you see the wisdom of Paul, how he, having exalted their (Corinthians’) virtue, ascribed everything to God, when he called their work grace? After he had said so much about them (the Corinthians), called them servants, exalted them to heaven, called them skillful, he now shows that the author of all this is God, and he himself gives thanks to God with them, saying: 2 Cor. 9:15. Thanks be to God for His inscrutable gift. “Here he calls free either those numerous benefits that those who receive and give them receive through alms, or those indescribable benefits that by the coming of Christ were generously given to the whole world, and these latter should be primarily understood here” (St. Chrysostom). “He remembers the blessings that we were granted through the incarnation of Christ, as if to say: do not think that you are doing anything great, for the blessings that we received from God are indescribable. And if we give a little of perishable things, what is great?” (Theophylact). But if here the gift generally means a grace-filled economy, then it is more appropriate to understand the same thing in the future by abundant grace. The Apostle assumes that the Jerusalemites have risen to the contemplation of the great grace of Christ in the person of the Corinthians; but after them the Corinthians naturally followed; behind both of them, he himself fixes the eye of his mind on the same thing and ends the word with general thanksgiving to God for the inscrutable gift in the Lord Jesus Christ, covering with this one contemplation all other good thoughts. You might be interested in: