Homily XVII.
2 Corinthians chapter 8, verse 7. Therefore that ye abound in every thing; in faith and utterance, and knowledge, and in all earnestness.
See again his exhortation accompanied with commendations, greater commendations. And he said not, `that ye give,' but "that ye abound; in faith," namely, of the gifts, and "in utterance," the word of wisdom, and "knowledge," namely, of the doctrines, and "in all earnestness," to the attaining of all other virtue.
"And in your love," that, namely of which I have before spoken, of which I have also made proof.
"That ye may abound in this grace also." Seest thou that for this reason it was that he began by those praises, that advancing forward he might draw them on to the same diligence in these things also.
Ver. 8. "I speak not by way of commandment."
See how constantly he humors them, how he avoids offensiveness, and is not violent nor compulsory; or rather what he says hath both these, with the inoffensiveness of that which is uncompelled. For after he had repeatedly exhorted them and had greatly commended the Macedonians, in order that this might not seem to constitute a necessity, he says,
"I speak not by way of commandment, but as proving through the earnestness of others, the sincerity also of your love."
`Not as doubting it,' (for that is not what he would here imply,) `but to make it approved, display it and frame it unto greater strength. For I therefore say these things that I may provoke you to the same forwardness. And I mention their zeal to brighten, to cheer, to stimulate your inclinations.' Then from this he proceeded to another and a greater point. For he lets slip no mode of persuasion, but moves heaven and earth in handling his argument. For he exhorted them both by other men's praises, saying, Ye know "the grace of God which hath been given in the Churches of Macedonia;" and by their own, "therefore that ye abound in everything, in utterance and knowledge." For this hath power to sting man more that he falls short of himself, than that he does so of others. Then he proceeds afterwards to the head and crown of his persuasion.
Ver. 9. "For ye know the grace of our Lord, that though He was rich, yet for our sakes He became poor, that we through His poverty might become rich."
`For have in mind,' says he, `ponder and consider the grace of God and do not lightly pass it by, but aim at realizing the greatness of it both as to extent and nature, and thou wilt grudge nothing of thine. He emptied Himself of His glory that ye, not through His riches but through His poverty, might be rich. If thou believest not that poverty is productive of riches, have in mind thy Lord and thou wilt doubt no longer. For had He not become poor, thou wouldest not have become rich. For this is the marvel, that poverty hath made riches rich.' And by riches here he meaneth the knowledge of godliness, the cleansing away of sins, justification, sanctification, the countless good things which He bestowed upon us and purposeth to bestow. And all these things accrued to us through His poverty. What poverty? Through His taking flesh on Him and becoming man and suffering what He suffered. And yet he owed not this, but thou dost owe to Him.
Ver. 10. "And herein I give you my advice for your profit."
See how again he is careful to give no offence and softens down what he says, by these two things, by saying, "I give advice," and, "for your profit." `For, neither do I compel and force you,' says he, `or demand it from unwilling subjects; nor do I say these things with an eye so much to the receivers benefit as to yours.' Then the instance also which follows is drawn from themselves, and not from others.
Who were the first to make a beginning a year ago, not only to do, but also to will.
See how he shows both that themselves were willing, and had come to this resolution without persuasion. For since he had borne this witness to the Thessalonians, that "of their own accord with much intreaty," they had prosecuted this giving of alms; he is desirous of showing of these also that this good work is their own. Wherefore he said, "not only to do, but also to will," and not "begun," but "begun before, a year ago." Unto these things therefore I exhort you, whereunto ye beforehand bestirred yourselves with all forwardness.
Ver. 11. "And now also ye have completed the doing of it."
He said not, ye have done it, but, ye have put a completion to it,
"That as there was the readiness to will, so also [there may be] the completion also out of your ability."
That this good work halt not at readiness but receive also the reward that follows upon deeds.
[2.] Ver. 12. "For if the readiness is there, it is acceptable according as a man hath, not according as he hath not."
See wisdom unspeakable. In that (having pointed out those who were doing beyond their power, I mean the Thessalonians, and having praised them for this and said, "I bear them record that even beyond their power;") he exhorteth the Corinthians to do only "after" their power, leaving the example to do its own work; for he knew that not so much exhortation, as emulation, inciteth unto imitation of the like; wherefore he saith, "For if the readiness is there, it is acceptable according as a man hath, not according as he hath not."
`Fear not,' he means, `because I have said these things, for what I said was an encomium upon their munificence, but God requires things after a man's power,' "according as he hath, not according as he hath not." For the word "is acceptable," here implies `is required.' And he softens it greatly, in confident reliance upon this example, and as winning them more surely by leaving them at liberty. Wherefore also he added,
Ver. 13. "For I say not this, that others may be eased, and ye distressed."
And yet Christ praised the contrary conduct in the widow's case, that she emptied out all of her living and gave out of her want. (Mark chapter 12, verse 43) But because he was discoursing to Corinthinians amongst whom he chose to suffer hunger; "for it were good for me rather to die, than that any man should make my glorying void;" (1 Cor. ix.15.) he therefore uses a tempered exhortation, praising indeed those who had done beyond their power, but not compelling these to do so; not because he did not desire it, but because they were somewhat weak. For wherefore doth he praise those, because "in much proof of affliction the abundance of their joy and their deep poverty abounded unto the riches of their liberality:" and because they gave "beyond their power?" is it not very evident that it is as inducing these also to this conduct? So that even if he appears to permit a lower standard; he doth so, that by it he may raise them to this. Consider, for instance, how even in what follows he is covertly preparing the way for this. For having said these things, he added,
Ver. 14, "Your abundance being a supply for their want."