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

Above, the Apostle urged the Corinthians to give alms to the saints who are in Jerusalem; but here he urges them as to the manner of giving, namely that they give cheerfully and abundantly. Hence, so that they might give well, he sent such solemn messengers. Concerning this he does two things. First he excludes a supposed cause for the sending of the messengers; second he establishes the true one, at the place but we have sent the brothers, et cetera. Concerning the first he does three things. First he excludes a suspicion; second he assigns the reason for this, at the place for I know your ready mind, etc.; third he proves the reason, at the place for which, concerning you, et cetera.

As to the first: because someone could say to the Apostle, you admonish us to receive well the messengers whom you send, but why do you not rather admonish us to give alms generously? And therefore, removing this, he says: it is not necessary that I admonish you of this, for — that is, because — concerning the ministry that is done for the saints, is out of abundance — that is, it is superfluous — for me to write to you. And the reason for this is, because I know your ready mind, to help them. Ps. CVII, 2: my heart is ready, O God, et cetera.

But that your mind is ready, I prove from two things. First, from our boasting concerning you. For unless I knew you to be ready for this, I would not have boasted of you before others. And therefore he says for which, namely the readiness of your mind. Above, I, 12: our glory, et cetera. And above, VII, 4: great is my confidence, et cetera. I boast among the Macedonians, concerning this, namely that Achaia also, in which Corinth is the chief city, has been ready since the past year, to give generously. Second, from the effect, because you have provoked many to this by your example. And therefore he says and your zeal, that is, the love and eagerness to imitate you, has provoked very many — for because they have heard that you, having been well corrected, are progressing, very many are provoked, namely to progress. Prov. XXVII, 17: iron is sharpened by iron, et cetera. Gal. IV, 18: but be zealous for the good, et cetera. I Cor. XII, 31: be zealous for the charisms, et cetera.

Next, when he says but we have sent the brothers, etc., he sets forth the true reason why he sent such solemn messengers. And first he sets it forth in general; second in particular, at the place that just as I said, et cetera. Concerning the first he does two things.

First he assigns the true cause, saying: but the reason why I sent these men is not that I believe you unwilling to help the poor, but so that our boasting concerning you — that is, so that our glory, which we have concerning you — might not be emptied, namely if you should fail. I Cor. IX, 15: it is good for me to die, et cetera. Emptied, I say, in this respect, because it is well established to me that in other virtues and goods you will not empty my glory.

Second, when he says that just as, etc., he exhorts them to the due manner of giving. And first he exhorts them to give readily; second to give abundantly, at the place therefore I thought it necessary, etc.; third to give cheerfully, at the place each one according as he has determined, et cetera.

Concerning the first he does two things. First he states the manner of giving; second he assigns the reason, at the place lest when I come, et cetera. The manner of giving is that it be given readily. And therefore he says: therefore I sent ministers, that you might be ready to give, just as I said, namely by the example of the Macedonians. Matth. XXV, 10: those who were ready, et cetera. Prov. III, 28: do not say to your friend, go and come back, and tomorrow I will give to you, et cetera. But the reason for this is lest, when they come with me, namely to you, the Macedonians, and find you unprepared, we be put to shame — as if he were to say: it will be your confusion if you promised, and did not pay. But suppose that you can bear it, and do not care about your own confusion — at least beware of our shame, who say that you are ready.

Next, when he says therefore I thought it necessary, etc., he exhorts them to give abundantly. And concerning this he does two things. First he states the admonition; second he assigns the reason for the admonition, at the place but this I say, et cetera. He says therefore: lest, then, our glory be emptied, and you not be put to shame, I thought it necessary to ask the brothers — namely Luke, Titus, and Apollo — that they come to you, and prepare beforehand this promised blessing, namely the alms, which is called a blessing because it is the cause of eternal blessing. For through the act of giving, a man is blessed by God — Ps. XXIII, 5: he shall receive a blessing from the Lord, et cetera — and by men — Eccli. XXXI, 28: splendid in bread, et cetera. Prov. XXII, 9: he who is inclined to mercy, et cetera. And he says that this blessing is to be prepared as a blessing, that is, abundantly, and not as covetousness, that is, sparingly.

But the reason why they ought to give abundantly is that I say, that he who sows sparingly — that is, who gives little in this world — shall also reap sparingly, that is, shall receive little in the other age. And he says sows, because our seeds are whatever good we have done. And again, because if little is sown, not much will be gathered. Gal. VI, 8: whatever a man has sown, this also shall he reap. But it is multiplied, and he who sows in blessings, that is, abundantly, shall also reap of blessings, namely the generous recompense of God.

But shall not all reap abundantly? It must be said thus: as to the quantity of the reward, all shall abound, and no one there shall reap sparingly; but he says abundantly, as it were in proportion also to those who sow well. I Cor. c. XV, 41: star differs from star. All abundantly as to the substantial reward, but sparingly in comparison as to the accidental reward, in which there is a difference among the saints. Above, VIII, 15: he who had much, did not abound, and he who had little, did not lack. Because sometimes someone gives sparingly, yet with great charity, and shall reap abundantly.

Next, when he says for each one, etc., he exhorts them to give cheerfully and joyfully. And concerning this he does two things. For first he admonishes them to give joyfully; second he assigns the reason, at the place for God loves a cheerful giver, et cetera. He says therefore: I say that you should prepare that which you wish to give as a blessing, that is, abundantly, and worthy of a blessing, not as covetousness, that is, not sparingly. And he says this, because that which is done willingly cannot be done covetously. And therefore he adds for each one, etc., as it were not covetously, because each one, namely of you, should give alms according as he has determined — that is, has pre-deliberated — in his heart, namely conferring with himself, not out of sadness, et cetera. As if he were to say: let each one give willingly, not under compulsion.

But he sets down two things opposed to the voluntary, namely sadness and necessity. For the voluntary is removed by the violent. But the violent is twofold, namely simple and mixed. It is simple when someone is absolutely compelled to do something against his will. Therefore, to remove that violence, he says not out of necessity, which would happen if they gave compelled by the command of the Apostle. As if he were to say: let not our command compel you to give, but let your own ready will move you to this. Ex. c. XXXV, 5: every one that is willing, et cetera.

Mixed violence is when someone is not absolutely compelled to do something against his will, but in a certain respect, namely that unless he does it he incurs a greater harm — as when, if the goods are not thrown overboard at sea, the ship is sunk. And therefore in one way it is done willingly and in another way violently, inasmuch as they are compelled by fear of a greater harm. Therefore, in order to remove this, he says not out of sadness, that is, not in such a way that it is a mixed violence. As if he were to say: not out of fear of confusion, lest namely you be put to shame, but out of the joy which you have conceived on account of the love which you have for the saints. Ps. LIII, 8: I will freely sacrifice to you, et cetera.

Next, when he says for God loves a cheerful giver, etc., he assigns the reason, and it is this: every rewarder rewards those things which are worthy of reward. But these are only the acts of the virtues. But in the acts of the virtues there are two things, namely the species of the act and the manner of acting, which is on the part of the agent. Hence, unless both of these concur in an act of virtue, that act is not called simply virtuous — just as he is not called perfectly just, according to virtue, who performs works of justice, unless he performs them delightfully and with joy. And although among men, who see only what is apparent, it suffices that someone perform an act of virtue according to the very species of the act, for instance an act of justice, yet with God, who looks upon the heart, it does not suffice that he perform only the act of virtue according to species, unless he also performs it according to the due manner, namely delightfully and with joy. And therefore God loves not merely a giver, but a cheerful giver — that is, he approves and rewards him — and not a sad and murmuring one. Ps. IC, 2: serve the Lord with gladness. Eccli. c. XXXV, 11: in every gift show a cheerful, et cetera. Rom. c. XII, 8: he who shows mercy, with cheerfulness, et cetera.

Here he assigns the reason for the three manners. And concerning this he does two things. First he assigns the reason taken from the side of themselves; second, the reason taken from the side of God, at "that being enriched in all things," etc. Concerning the first he does two things. First he sets down the reason; second he confirms it, at "as it is written," etc. The reason is this: whoever gives something that is multiplied back to him ought to give promptly, abundantly, and cheerfully, just as we see that men sow seed abundantly and promptly and with joy, because they gather it back multiplied. Since therefore alms are multiplied to those who give them, you ought to do them promptly, joyfully, and abundantly. And that they are multiplied is evident, because "God is able to make every grace," etc., as if he were to say: do not fear to give, lest, weighed down by want, you should at some time regret having given, because God is able to make every grace of the Holy Spirit abound, by which, namely, you may always rejoice over the good work you have done. And therefore he says "that you may abound unto every good work," that is, that you may have an abundant affection for giving alms, just as you have for other works of virtue. And yet that you may have a full sufficiency of outward goods; and therefore he says "always having all sufficiency," that is, accounting yourselves to have it. James 1:5: "who gives to all abundantly," and 1 Timothy 6:8: "having food," etc. Concerning this sufficiency it is said below, 12:9: "My grace is sufficient for thee," etc. Concerning the multiplication indeed it is said, Isaiah 30:23: "rain shall be given to your seed"; Matthew 19:29: "everyone who has left," etc., "shall receive a hundredfold," etc.

Consequently, when he says "as it is written," etc., he proves the reason he has set down in two ways, namely by authority and by experience, at "but he who ministers," etc. He proves it, however, by authority, saying: the aforesaid reason ought rightly to move you, because, as it is written, etc. But the Gloss adduces this authority in another sense than is the intention of the Apostle. For the Gloss adduces it thus: I say that you may abound unto every good work, namely by the largess of alms, because it is written "he has dispersed, he has given to the poor." But the Apostle seems to wish to refer this to what he says about making every grace abound, and this because he who has dispersed, has given to the poor, his justice remains for ever. Ecclesiasticus 12:2: "do good to the just, and you shall find recompense," etc. In the authority proposed, moreover, it is noted to whom it should be given, namely to the poor, that is, to those in want, etc. Luke 14:12: "when you make a dinner," etc. How it should be given: because "he has dispersed," since not the whole to one, but divided among many. 1 Corinthians 12:3: "if I should distribute," etc. Isaiah 58:7: "break your bread to the hungry," etc. "His justice," that is, the virtue of justice, "remains for ever," because from the fact that he gives, the will to give is increased. Or "his justice," that is, the reward of his justice, "remains for ever." Proverbs 11:18: "to him who sows justice, a faithful reward," etc.

By experience, however, he confirms the aforesaid reason, saying "but he who ministers," etc. As if he were to say: you have experienced that this very thing which you give in alms, you have from God. And therefore you ought to give willingly for the love of God. 1 Chronicles, last chapter: "thine are all things which from thy hand," etc. And he suggests three things concerning this. The first is that someone might say: if we now give what we have, the necessities for our daily sustenance will fail us. And this he removes, because "he ministers" not only "seed to the sower," but "bread," that is, the necessities of life, "he will supply for eating." Psalm 135:25: "who gives food to all flesh." The second is, because you might say that if we were to give much, what we have would fail us for giving again. And this the Apostle removes, saying that it will not fail, but "he will multiply your seed," whence, namely, you may do more alms. The third is, because someone might say, that if we now give, the will to give will fail us, and we will regret having given, and thus we will lose everything. And this he removes, saying "and will increase the growth of the fruits of your justice," that is, he will so increase the capacity and the will to give alms, from which your justice proceeds, that you will always be ready and prompt to give alms, and that the fruits will be very great in comparison to the small seed. Proverbs 3:9: "of the firstfruits of your produce give to the poor." Leviticus 25:21: "I will give a blessing," etc. 1 Timothy 4:8: "godliness is profitable to all things."

Then, when he says "that being enriched in all things," etc., he assigns the reason why they ought to give promptly, abundantly, and cheerfully, from the side of the givers themselves; here he assigns the reason from the side of God himself, for whom they ought to give. And first he assigns the reason; second he makes it manifest, at "because the ministry of this office," etc. In the reason being assigned, however, three things are considered, the first of which is their own enrichment, which corresponds to what was said before. For he had said above: "he will multiply your seed and increase the growth of the fruits of your justice," and this he takes up first, saying "and that being enriched in all things," that is, both in bodily and in spiritual goods. 1 Corinthians 1:5: "you have been made rich," etc. But lest anyone should believe that the end is to be placed in an abundance of temporal riches, or that someone ought idly to possess spiritual riches without use, he refers this first point to another, second one, saying "that you may abound unto all," that is, perfect, "simplicity," that is, a largess done with a simple mind, so that the largess proceeds from temporal riches, but the simplicity from spiritual ones. Proverbs 11:3: "the simplicity of the just," etc. But this itself too is to be referred to another end, namely to God. And therefore, third, he adds that this, namely the simple largess, "works through us," that is, by our mediation, "thanksgiving to God." 1 Thessalonians 5:18: "in all things give thanks," etc.

Then, when he says "because the ministry," etc., he makes manifest the reason set down above, namely how their largess works thanksgiving to God. And first he shows this; second he sets down the matter of the thanksgiving, at "glorifying God," etc.; third he himself breaks forth into thanksgiving, at "thanks be to God," etc. He says therefore: I say that your largess works thanksgivings to God, because the ministry of this office of yours, by which you come to the aid of the saints, has many goods, because it not only supplies the things which are lacking to the saints, as regards temporal things. Above, 8:14: "let your abundance supply their want," etc. Not only therefore does this good follow from it, but also that they themselves pray for you, and give thanks to God, testing and approving your ministration. And this is what he says, "but also abounds," that is, grows greater, "in the giving of thanks," which is done through many, not only the perfect, but through other poor faithful, who thereupon give thanks to God "in the Lord," who moves them to this, seeing and approving your ministry. Above, 1:11: "that from the persons of many faces," etc.

The matter of this thanksgiving indeed is on account of three things. First, on account of their faith which they received, and therefore he says: I say that it abounds in thanksgiving, "glorifying," namely the faithful, "God in the obedience of your confession," that is, on account of the confession of your faith, which you confess and believe in Christ. Matthew 5:16: "so let your light shine," etc. Proverbs 21:28: "an obedient man shall speak of victories." Second, on account of their largess. And therefore he says "glorifying" also "in the simplicity of your communication," that is, on account of your largess, "toward them," namely the poor saints, "and toward all," namely the faithful who are in need, done with a simple and pure mind. Galatians 6:6: "let him who is catechized in the word share with him who catechizes him," etc., and again "let us work good toward all," etc. Third, on account of this, that the holy men themselves have from God, that they give thanks to God for them. And therefore he says: "glorifying" also "God in their supplication for you"; that is, they glorify God for this, that the holy men themselves make supplication for us. Of them, I say, desiring to see you in eternal beatitude, and this on account of the surpassing grace of God in you.

From these things, therefore, the Apostle breaks forth into thanksgiving to God, saying "thanks," etc. That is, because so many goods come from this from your ministry, I give thanks to God, etc., namely of charity, which seems most of all to flourish in you, who come to the aid also of those who thus give thanks to God and pray for you. And this gift is inexpressible, because it cannot be said how useful it is, because "eye has not seen, nor ear heard," etc.