Commentary on 2 Corinthians (Super II Epistolam ad Corinthios Lectura)

Having already set forth the exhortation to good in general, here he consequently exhorts them to a certain particular good, namely to the giving of collections for the saints who were in Jerusalem. For, as is said in Acts 15:2, and as the Apostle touches on in Galatians 2:9, the apostles laid it upon Paul and Barnabas that they should propose the word of salvation to the Gentiles, exhorting them to come to the aid of the saints who were in Jerusalem, who, having sold all things and laid them at the feet of the apostles, were in the greatest poverty; and to this he induces them at present.

Here he does two things. First he induces them to give; second he admonishes them as to the manner of giving, namely that they should give quickly and abundantly, and this in chapter 9, where it says, For concerning the ministry, etc. Regarding the first he does two things. First he treats of the collections to be given; second, of the ministers through whom such collections are made, where it says, But thanks be to God who gave, etc. Regarding the first he does two things. First he induces them to give; second he excludes an excuse, where it says, For if the will is prompt, etc. Now he induces them to give in three ways. First by the example of others who gave; second by the example of Christ, where it says, For you know the grace of our Lord, etc.; third from their own proper advantage, where it says, For this is useful to you, etc. Regarding the first he does three things. First he sets forth the example; second he shows himself moved by this example, where it says, so that we asked Titus, etc.; third he admonishes that they themselves follow this example, where it says, but as you abound in all things, etc.

Regarding the first it must be known that the Apostle, in order that the Corinthians might give liberally, sets before them the Macedonians as an example. And he commends them with respect to two things: first, with respect to patience in adversities; second, with respect to liberality in gifts, where it says, and their deepest poverty, etc.

Regarding the first it must be known that the Apostle induces them to almsgiving so that their merits may increase, and therefore he did this at that time when they are able to merit, namely in the time of grace; for then almsdeeds are meritorious. And this is what he says, We make known to you the grace, that is, the gratuitous gift of God, namely the bestowal of alms. And he calls this grace, because whatever good we do is from the grace of God. This grace, indeed, is not given to these, but to me, inasmuch as, namely, by my procurement and solicitude and admonition, the Macedonians were moved to this. Ephesians 3:8: But to me, the least of all the saints, etc. It was given, I say, to me in the churches of Macedonia, that is, among the faithful of Macedonia.

This grace indeed is with respect to two things: namely with respect to patience, because in much trial, etc. Here he sets down the conditions of perfect patience. One is that a man be constant, so that he is not cast down by fear of tribulation, nor even in the very trial of tribulation itself. And therefore he says that in much trial of tribulation they were constant. The other is that one rejoice in the very tribulations, as is read of blessed Lawrence; and with respect to this he says the abundance of their joy, namely of the Macedonians, was. James 1:2: Count it all joy, etc. Romans 12:12: Rejoicing in tribulation, etc. Or: in much trial of tribulation — not which they themselves suffered, but which they saw suffered in Macedonia — the abundance of their joy was.

Likewise, second, the grace is with respect to liberality in almsgiving. And with respect to this he says, and the deepest, etc. Here he does two things. First he sets forth their liberality; second he explains what he had said, where it says, because according to their power, etc. He says therefore first: not only were the Macedonians patient in tribulations, but they were also liberal, because their deepest — that is, greatest — poverty, or most noble.

According to the Gloss, what makes poverty deep is the elevation of the spirit above temporal things and contempt for them. And thus the poverty of these was deepest, because they did not have riches, and they despised them. James 2:5: Has not God chosen the poor in the world, etc. This, I say, poverty abounded — that is, grew — in riches, by giving copiously. But this exposition of the Gloss does not seem to be according to the intention of the Apostle, and therefore it must be said otherwise: the deepest poverty, etc.

Here it must be known that a man has a mind prompt enough to give from two causes: namely from an abundance of riches, as in the rich, or from a contempt of riches; and thus contempt does in the poor man the same thing that abundance does in the rich man. And therefore he says the deepest poverty, as above, abounded — that is, produced the effect of abundance — into the riches of their simplicity, because their heart was set on God alone, and from this came the contempt of riches. Proverbs 11:3: The simplicity of the just, etc.

Consequently, when he says, because according to their power, etc., he explains what he had said, commending their liberality with respect to three things: namely with respect to the quantity of what was given, with respect to the will to give, and with respect to the order of giving.

With respect to the quantity of what was given, because they gave beyond their power. And therefore he says: truly it abounded into riches, because I bear them witness that they were willing to give according to the power of their means, and beyond their power, because they gave to such an extent that afterward they were in need. Or it must be said, and better, that there is an interior power of the mind, and an exterior power, namely the capacity of temporal goods. The interior power is the promptness of the mind to give. And therefore he says, I bear them witness, that they were willing to give, according to the interior power of the mind, and beyond the exterior power, namely of riches. Tobit 4:9: If you have much, etc.

On the contrary: whoever gives beyond his power gives immoderately; therefore he is not worthy of praise for this. I respond. It must be said that power in giving can be considered in two ways, namely simply or absolutely, and according to the proportion of others. Therefore when he gives more than others of his own proportion, he does not sin; but if he gives simply beyond his power, then he gives immoderately. Thus therefore he commends their liberality with respect to the quantity of what was given.

He commends it, moreover, with respect to the will to give, when he says, because they were willing, Exodus 25:2: from every one who offers willingly. In this, however, they were willing, because they begged us with much exhortation, beseeching — that is, asking. As if he were to say: they not only asked, but also by arguments induced us, that they might have the grace and communication of the ministry, etc., that is, that it might be permitted to them to give their goods to the poor saints who are in Jerusalem, not reckoning that they were doing a favor to us, but that a favor was being done to them. Hebrews, last chapter: But of beneficence and communion, etc.

He also commends their liberality with respect to the order of giving, because they gave not only their goods, but first themselves, because such ought to be the order in giving, that first a man be acceptable to God, because unless a man be pleasing to God, his gifts are not accepted. Genesis 4:4: The Lord had regard for Abel — namely first — and afterward for his gifts. Ecclesiasticus 30:24: Have mercy on your own soul, etc.

And therefore he says, not as we hoped, as if he were to say: truly they were willing, because not as we hoped — that is, not with that intention which we supposed, namely that they might give in order to redeem their faults, but they gave themselves first to the Lord, by amending their life, and then to us, by obeying in all things, through the will of God, which is that men be subject to their representatives. Hebrews, last chapter: Obey your superiors, etc.

The Gloss says that it was not to be received from them otherwise, namely unless they had first given themselves to God; therefore it seems that alms are not to be received from sinners. But it must be said that it is not to be received from them, when they give with that intention, that they might be encouraged in their sins.

Thus therefore, having set forth the example of the Macedonians, he shows himself to have been consequently moved by this example, when he says, so that we asked Titus, as if he were to say: we were so moved by this example of the liberality of the Macedonians, that we asked Titus, that you also might be partakers of this same grace, so that he — namely Titus — just as he began to admonish you to do good, after he saw you corrected, and to lead you to communion, so he might complete it in you, and spiritually this grace of the bestowal of alms, so that it might not be lacking to you. Philippians 1:6: He who has begun in you, etc.

Consequently he admonishes them, that they themselves be induced by this example, when he says, but as in all things, etc. Here he says two things. First he admonishes that they themselves, by the example of the Macedonians, be prompt to do almsdeeds; second he removes a certain suspicion, where it says, I do not say this as commanding, etc.

He says therefore, but as in all things, etc., as if he were to say: as you surpass the Macedonians in all other graces, so you ought to surpass them also in this one, namely in doing almsdeeds. And this is what he says, as you abound in all other things; and, first in those things which pertain to the intellect, and with respect to this he says, in faith, by which one believes, and in speech, by which we confess, Romans 10:10: with the heart one believes unto righteousness — with respect to faith — but with the mouth confession is made unto salvation — with respect to speech; and in the knowledge of the Scriptures. 1 Corinthians 1:5: In everything you have been made rich, etc.

Second, in those things which pertain to work, and with respect to this he says, and in all diligence — namely of doing well. Romans 12:11: In diligence, not slothful. Third, in those things which pertain to affection, and with respect to this he says, in your spiritual charity had toward us more abundantly. Colossians 3:14: Above all things having charity, etc.

As, I say, you abound in all these things, so namely I asked Titus, that in this grace — namely of alms — you might abound. And because a suspicion might be entertained that he was commanding, as it were by authority, that they give alms — against which is what is said in Ezekiel 34:4: But you with harshness, etc. — and therefore against this he removes it, saying, I do not say this as commanding. This is what I asked of Titus, or what I myself say to you, that is, I did not do it as one commanding. 1 Peter, last chapter: Not as lording it over the clergy.

But I say this approving — that is, wishing to approve, through the diligence of others, namely of the Macedonians, the disposition of your charity. Here it must be known that a good disposition is taken not only for an aptness to know easily, but also to work well. The reason for this is, that in order for someone to work well, a directing knowledge is required. And therefore, just as in learning he is said to be of good disposition who quickly grasps the words of the teacher, so, in acting, he is said to be of good disposition who is quickly moved by the example of others to work well. And therefore the Apostle says approving, that is, wishing to prove, your good disposition, that is, how prompt a will you have to give, moved by the example of the Macedonians. 1 Corinthians 4:14: Not to confound you do I write these things.

Here he leads the Corinthians to give alms by the example of Christ, saying: I wish to prove your good disposition toward giving, namely to the poor, and this you ought to do by the example of Christ. **For**, that is, *because*, **you know the grace of our Lord Jesus Christ**, which indeed he conferred upon the human race. John 1:17: *grace and truth came through Jesus Christ*, etc. And this is called grace, because whatever of our penalties the Son of God assumed, all of it is to be imputed to grace, since he was neither anticipated by anyone's goodness, nor compelled by anyone's power, nor induced by his own necessity.

Now this is grace, since **for our sake he was made needy**. And he says *needy*, which is more than *poor*. For he is called needy who not only has little, but who lacks or is in want; whereas he is poor who has little. Therefore, to signify a greater poverty, it says **he was made needy**, namely in temporal things. Luke 9:58: *the Son of man has not*, etc. Lamentations 3:19: *remember my poverty*, etc.

Now he was made needy, not out of necessity, but out of will, for otherwise this grace would no longer be grace. And therefore he says **though he was rich**, namely in spiritual goods. Romans 10:12: *the same God is rich unto all*, etc. Proverbs 8:18: *with me are riches*, etc. But he says *was* [*esset*], not *had been* [*fuisset*], lest Christ should seem to have lost spiritual riches when he assumed poverty. For he assumed this poverty in such a way that he did not lose those inestimable riches. Psalm 48:3: *rich and poor together, as one* — rich in spiritual things, poor in temporal things.

Now the reason why he wished to become needy, he adds when he says **that by his want we might become rich**, that is, that by his poverty in temporal things, you might be rich in spiritual things. And this is on account of two things, namely on account of example and on account of sacrament. On account of example indeed, because if Christ loved poverty, we too, by his example, ought to love it. But by loving poverty in temporal things, we are made rich in spiritual things. James 2:5: *did not God choose the poor of this world, rich in faith*, etc. And therefore he says **that by his want**, etc.

But on account of the sacrament, because all that Christ did or endured was for our sake. Hence, just as through his enduring death we have been freed from eternal death and restored to life, so through his enduring want in temporal things we have been freed from want in spiritual things, and made rich in spiritual things. 1 Corinthians 1:5: *you have been made rich in him in all knowledge*, etc.

Next, when he says **in this I give counsel**, etc., he leads them to give from their own side. And concerning this he does two things. First he sets down their own advantage that arises from this; second he shows that this was also willed by them, namely that they should give alms, at **who not only**, etc.

He says therefore: considering this benefit, **I give you counsel**, that is, I exhort you to this, namely to give alms — not only for the benefit of the saints who are in Jerusalem, but also for your own benefit. Proverbs 27:9: *the soul is sweetened by the counsels of a good friend*, etc. And this because **it is useful to you**. For the good of piety is more useful to the one who does it than to the one for whom it is done, because the doer thereby carries away a spiritual benefit, while the recipient carries away a temporal one. And just as the spiritual ought to be preferred to the temporal, so in works of piety the advantage of the giver is preferred to the advantage of the recipient. 1 Timothy 4:8: *piety is profitable to all things*.

But this is not only useful to them, but they themselves also willed it, and therefore he says **because not only**, etc. Here he does three things. First he calls to mind the good beginning that was in them; second he exhorts them to the due completion, at **but now also in deed**, etc.; third he explains something he had said, at **for if the will**, etc.

He says therefore: truly you ought to give alms gladly, because it is not only useful to you, but you yourselves also began to will this of your own accord, namely to give alms, **from the year before**, that is, when I came to you. Or **from the year before**, that is, the preceding one. As if he were saying: to will is more than to do, according to Ecclesiasticus 18:16: *a word is better than a gift*, etc. And therefore you ought to be ready to give.

And because you are ready to give, therefore now **complete in deed** what you had in mind, otherwise that will would be in vain. John 4: *let us not love in word, nor in tongue*, etc. Philippians 1:6: *he who began in you*, etc. And the reason for this is: just as the mind of the will, that is, the discretion of the will — according to the Gloss, is ready — so let the discretion for accomplishing be ready. Or, otherwise, that *mind* be taken for *will*; and then it is said: just as you were ready to will, so be ready to accomplish. And this **from what you have**, that is, according to your means.

Next he explains what he means by **from what you have**, saying **for if**, etc., as if he were saying: I say that you ought to be ready to give, and in this I do not intend to burden you — namely, that you should give beyond your means, because perhaps a ready will induces you to this, but in this matter the deed cannot imitate the will. And therefore he says: **from what you have** — *for* here stands for *because* — if the will is ready according to what it has, **it is accepted**. And the reason for this is that the will is accepted in the perfection of the operation; but the work is not perfected except from what one has. And therefore he says **according to what one has, it is accepted**. Tobit 4:9: *if you have much, give abundantly*, etc.

Next, when he says **for not that to others**, etc., he removes a certain suspicion. For these might say: if we give alms to the poor saints who are in Jerusalem, they will live idly, and we will suffer loss, and thus we will be made wretched. Therefore the Apostle first excludes this suspicion; second he makes plain his own intention; third he confirms it by authority.

He removes the suspicion when he says **for not that to others**, etc., as if he were saying: I do not so counsel you to give alms that there be relief to others, while they live idly on your alms, but tribulation to you, that is, poverty, in that you would be afflicted. But do they sin, those who give everything to others and are themselves afterward afflicted by poverty? And it seems that they do, by these words of the Apostle. I respond: it must be said, according to the Gloss, that it would be better to give everything to the poor and be afflicted for Christ. But what he says here, he did by condescension, because they were weak, and might perhaps fail if they were pressed by want.

He makes plain his own intention when he says **but from equality**, etc., as if he were saying: I do not intend your tribulation, but a certain equality, namely that **your abundance**, etc. This can be explained in three ways: first, concerning equality of quantity; second, concerning equality of proportion; third, concerning equality of will.

Concerning equality of quantity: because these, namely the Corinthians, abounded in temporal things and were lacking in spiritual things, while the saints who were in Jerusalem abounded in spiritual things and were lacking in temporal things. He wishes, then, that there be an equality of quantity between them, namely that those who abound in temporal things should give half of all to those who lack them, and these should give half of their spiritual things to them, so that thus they might be equally rich. And therefore he rather says this: that from equality of quantity, that is, from half the part of your goods, **in the present time**, which is brief, **your abundance** of earthly things may **supply their want**, who have forsaken all the things of the world, and that their abundance, namely in spiritual things, may be the supplement of your want in spiritual things, that is, that you may be partakers of eternal life. Luke 16:9: *make for yourselves friends*, etc. Ecclesiasticus 14:15f.: *in the division of the lot, give and receive* — give temporal things and receive spiritual things.

But concerning equality of proportion, it is explained thus, and better: you, Corinthians, have an abundance of temporal things; the saints who are in Jerusalem, an abundance of spiritual things. I wish, then, a certain equality — not one according to quantity, but according to proportion — namely, that just as they are sustained by your alms, so you may be enriched by their prayers before God. For just as they are not so enriched by your temporal goods as you are rich, so neither are you enriched by their spiritual goods as they are. And therefore he says **but from equality**, etc.: let your aforesaid abundance of earthly things supply their want, namely the saints', in temporal things, so that their abundance also, in spiritual things, etc. 1 Corinthians 9:11: *if we have sown spiritual things for you*, etc.

But concerning equality of will, it is explained thus: **but from equality**, etc., that is, I wish that there be in you an equality of will, namely that just as they have the will to share with you those things in which they abound, so you may have the will to share with them those things in which you abound.

Next he confirms this by authority. Hence he says **as it is written**, namely Exodus 16: **he who had much** — namely, had gathered of the manna, that is, who had more than a gomor — **did not abound**, that is, did not have beyond his sufficiency; **and he who had little, did not have less**, that is, it did not fail him, because all abounded equally, as is said in Exodus 16. And thus neither did he who had gathered more have more, nor did he who had prepared less find less.

After he has treated of the giving of the collections, here he consequently treats of the ministers through whom the collections are made. And concerning this he does two things. First he names them; second he commends them to the Corinthians, at "the showing therefore which is," etc.

Concerning the first he does three things. For first he names Titus; second Barnabas, at "we have also sent with him the brother," etc.; third Apollo, at "we have sent with them," etc.

Concerning Titus he commends two things, namely his solicitude and the sign of his solicitude, at "for indeed the exhortation," etc. He says therefore first: I have said, above, that I asked Titus to complete this grace concerning the gathering of alms, which is incumbent upon my solicitude by the ordination of the apostles, in which matter I also found him solicitous; and therefore I give thanks to God, who gave the same solicitude, which I have, for you, to be exhorted and advanced to works of mercy, in the heart of Titus; because he too is solicitous, just as I am, that he may complete this grace in you. Heb. 6:11: we desire each one of you to show the same solicitude, etc. Rom. 12:8: he who presides, in solicitude.

Now the sign of this solicitude is that when I asked him, he himself consented to my exhortation. And therefore he says: for indeed he received the exhortation. And because he pursued what I asked, whence he says: but since he was more solicitous by his own will than by my exhortation, he set out to you; who nevertheless at first refused to come on account of your sins. Rom. 12:11: in solicitude, not slothful.

Consequently, when he says "but we have sent," etc., he treats of the second minister. And concerning this he does two things. First he commends him; second he adds the reason why he sends such solemn messengers, at "avoiding," etc.

This brother, according to some, is Luke, or according to others Barnabas, whom indeed he commends from three things: from fame, because his praise, namely Luke's, is in the Gospel written by him throughout all the Churches, because it has been approved by the apostles. Or whose praise, namely Barnabas's, is in the Gospel preached by him throughout all the Churches, because to the Jews and to the Gentiles. Whence it is said of Barnabas, Acts 11:24, that he was a good man, full of faith and the Holy Spirit.

Likewise he commends him from his companionship, because he is not only famous, but has also been appointed by the Churches of Judea as a companion of my pilgrimage, that is, of my preaching, by which, as pilgrims, we go about the world. Above ch. 5:6: as long as we are in the body, we are pilgrims from God, etc. And this is true of Luke, because he was one of the seventy-two disciples, and a companion of Paul. Of Barnabas likewise, because through the Holy Spirit it is said, Acts 13:2: separate for me Barnabas and Paul unto the work, etc. And he was made a companion in this grace, namely of the collection of alms. Or in this grace, namely of preaching, of which it is said Eph. 3:8: but to me, the least of all the saints, etc.

Likewise he commends him from office, because he is a minister of the grace which is ministered by us. 1 Cor. 4:1: so let a man esteem us. Above ch. 3:6: who also has made us fit, etc. Now this grace is ministered unto the glory of the Lord, that is, that our Lord may be glorified, namely from the alms given, from the conversion of very many peoples to our preaching, because, as it is said Prov. 14:28, in the multitude of the people, etc. Likewise it is ministered, that our will may be fulfilled, because we wish this to be done. And therefore he says: and our will, destined — that is, predestined by God, who predestined from eternity that we should have such a will.

Consequently, when he says "avoiding," etc., he assigns the cause why he sends such solemn messengers. And first he assigns the reason for this; second he proves it, at "we provide therefore," etc. He says therefore: the reason why we send such solemn messengers is this: that you may know that a business of this kind is present to our heart. And therefore he says "avoiding this," namely lest anyone, etc., as if to say: that we might avoid the reproach which could be cast upon me by some, either of negligence, if I did not send diligent men, or of fraud, if I did not send trustworthy ones. And these were diligent and ready and trustworthy, because they were given by the Churches and chosen through the Holy Spirit. Above ch. 6:3: giving no offense to anyone, etc. Now he says "in this abundance," namely of alms or of the conversion of the Gentiles. 1 Pet. 4:10: each one, as he has received grace, unto one another, etc.

And he proves this, saying "for we provide," etc., as if to say: I rightly say "avoiding," because we provide — that is, we ought to provide — good things, that is, that our works may be good not only before God, that we may please him, but also before men, that is, that they may appear good to them. And this he does, by carefully procuring and imitating the good. Rom. 12:9: cleaving to the good, etc.

Consequently, when he says "but we have sent with them our brother also," etc., he treats of the third messenger, namely of Apollo. Where he does two things. First, he commends him for his solicitude, when he says "whom," namely Apollo, "we have often proved to be solicitous for your salvation; but now much more solicitous." For, as appears above, Apollo was the first who preached at Corinth after the apostle. 1 Cor. 3:6: I planted, Apollo watered. But this man, disturbed by their sin, withdrew, and set aside the solicitude which he had before had for them. But now, having heard of their conversion, he became more solicitous for their salvation than he had been before. Eph. 4:3: solicitous to keep the unity of the spirit, etc. Rom. 12:8: he who presides, in solicitude, etc.

Second, he adds the cause of the solicitude which he took up, because Apollo trusted concerning you from those things which Titus said about you, commending you. Whence he says "with much confidence in you," whether on account of Titus who is my companion, and because he willingly came into the fellowship of Titus and Luke or Barnabas, and because he was induced to this by the apostles of the Churches which are in Judea. And therefore he says "or our brethren," the apostles of the Churches of Judea, namely they induced him to have solicitude for you. Which Churches indeed are "of the glory of Christ," that is, unto the glory of Christ.

Consequently, when he says "the showing therefore which is," etc., he commends these messengers to the Corinthians, saying: because we have sent such men to you, therefore "the showing," etc., that is, show by deed, that you have charity toward them, and that I have truly commended you, and that I have truly gloried concerning you in the face of the Churches, to which I have come and to which I have preached. Or "in the face of all the Churches," because what you do to them will become known to all the Churches.