Thomas Aquinas Commentary 2 Corinthians 8

After exhorting them to good in general, the Apostle now encourages them toward a particular good: contributing to the collection for the saints in Jerusalem. As mentioned in Acts 5 and suggested in Galatians 2:10, the apostles had charged Paul and Barnabas to preach the word of salvation to the Gentiles and to urge them to help the saints in Jerusalem. These saints, having sold all their possessions and placed them at the feet of the apostles, were in dire need. This is what Paul persuades them to do now, and he approaches it in two ways.

1. He urges them to give.
2. He advises them on how to give: quickly and generously (in chapter 9).

Regarding the first point, he does two things:

1. He discusses what should be given.
2. He discusses the ministers by whom these things will be collected (2 Corinthians 8:16).

Regarding what should be given, he does two things:

1. He exhorts them to give.
2. He rejects any excuse (2 Corinthians 8:13).

He uses three arguments to urge them to give:

1. The example of others who gave.
2. The example of Christ (2 Corinthians 8:9).
3. Their own benefit (2 Corinthians 8:10).

Regarding the example of others, he does three things:

1. He gives the example.
2. He shows how he was moved by this example (2 Corinthians 8:6).
3. He suggests that they follow this example (2 Corinthians 8:7).

To induce the Corinthians to contribute generously, he proposes the example of the Macedonians and commends them for two things: their patience in adversity and their generosity in giving.

Regarding the first point, it should be noted that the Apostle urges them to give alms so that their merit may grow. He did this, therefore, at a time when they could gain merit—that is, in the time of grace, for that is when alms are meritorious. Therefore he says, We want you to know, brethren, about the grace of God, which he defines as the gratuitous gift of God, specifically the giving of alms. He calls this a "grace" because every good we do comes from God’s grace. This grace was given not to them but to me, inasmuch as it was by my management, care, and urging that the Macedonians were moved to this action: To me, though I am the very least of all the saints (Ephesians 3:8). This grace, I say, was shown to me in the churches of Macedonia—that is, among the faithful in Macedonia.

This grace was evident in two things. First, in their patience, because in a severe test of affliction, they have had an abundance of joy. Here, the Apostle lays down the conditions for perfect patience. One is that a person must be constant, so that he will not be cast down by the fear of tribulation or by the experience of it. For this reason, he says that in a severe test of affliction, they were constant. The other condition is that they rejoice in their tribulations, as we read of Saint Lawrence. Regarding this, he says they had an abundance of joy—referring to the Macedonians. As Scripture says, Count it all joy, my brethren, when you meet various trials (James 1:2), and, Rejoice in your hope, be patient in tribulation (Romans 12:12). Alternatively, the phrase in a severe test of affliction may refer not to what they themselves suffered, but to the affliction Paul saw being suffered in Macedonia, in which they still had an abundance of joy.

Second, this grace was evident in their generosity in almsgiving. Regarding this, he says, and their extreme poverty have overflowed in a wealth of liberality on their part. Here he does two things: first, he mentions their generosity, and second, he explains what he has said (in 2 Corinthians 8:3).

He says, therefore, that the Macedonians were not only patient in their tribulations but also liberal, considering their extreme—or very noble—poverty. According to a gloss, raising the spirit above temporal things and holding them in contempt makes poverty profound. Thus, their poverty was very profound because they did not possess riches and even scorned them: Has not God chosen those who are poor in the world to be rich in faith and heirs of the kingdom? (James 2:5). This poverty, I say, overflowed—that is, it grew into riches through giving.

However, the explanation found in this gloss does not seem to align with the Apostle’s intention, so it must be explained differently. It should be noted here that two things make a person ready to give: an abundance of riches, or a contempt for riches. Consequently, in a poor man, contempt for riches produces the same effect as abundance does in a rich man. For this reason, he says their extreme poverty so overflowed—that is, it produced the effect of abundance—in a wealth of liberality on their part, because their hearts were set solely on God. From this arose their contempt for riches: The integrity of the upright guides them (Proverbs 11:3).

Then, when he says, For they gave according to their means, he explains his point by commending their generosity in three areas: the quantity given, the will to give, and the order of giving.

Regarding the quantity given, it was beyond their ability. Therefore, he says he can testify that they gave according to their means... and beyond their means, because they gave so much that they were later in need themselves. A better explanation might be that there is an internal power of the soul and an external power, which is the amount of one’s riches. The internal power is the soul’s readiness to give. Therefore, he says, I can testify that of their own free will they were willing to give according to the internal power of their soul and beyond the external power of their riches: So you will be laying up a good treasure for yourself against the day of necessity .

But one might object: whoever gives beyond his ability gives immoderately and is therefore not worthy of praise. I answer that ability in giving can be considered in two ways: absolutely and proportionally. Therefore, when a person gives more than others of his same proportion, he does not sin. But if he gives absolutely beyond his ability, then he gives immoderately.

He commends their generosity not only for the quantity given, but also for their will to give, when he says it was of their own free will. As it is written: Speak to the people of Israel, that they take for me an offering; from every man whose heart makes him willing you shall receive the offering for me (Exodus 25:2). They were so willing that they begged us earnestly, asking for the favor of taking part in the relief of the saints. It is as if to say: they not only asked, but they persuaded us with reasons to allow them to give what they had to the poor saints in Jerusalem. They did not consider it a favor they were doing for us, but one we were doing for them: Do not neglect to do good and to share what you have, for such sacrifices are pleasing to God (Hebrews 13:16).

He also commends their generosity for its proper order, because they did not just give what they owned, but first gave themselves. For this should be the order of giving: a person must first be acceptable to God, because if a person is not pleasing to God, his gifts are not acceptable: And the Lord had regard for Abel and his offering (Genesis 4:4). Therefore, he says, and this, not as we expected. It is as if to say: they were truly willing, but not with the intention we might have considered—that is, giving in reparation for sin. Instead, they first gave themselves to the Lord by amending their lives, and to us by obeying in all things, according to the will of God, which is that we be subject to His representatives: Obey your leaders and submit to them (Hebrews 13:17). A gloss adds that their offerings would not have been acceptable unless they had first given themselves to God. From this, it seems that alms should not be accepted from sinners. I answer that they should not be accepted when they are given with the intention of being supported in their sins.

After giving the example of the Macedonians, Paul then shows how he was moved by it, saying, Accordingly we have urged Titus. It is as if to say: We were so moved by the Macedonians' display of generosity that we wanted Titus to make you partakers of that same grace. Just as Titus had already begun to urge you to do good and encouraged you to fellowship after seeing your repentance, he should also complete this gracious work of giving alms among you, so that it will not be lacking: And I am sure that he who began a good work in you will bring it to completion at the day of Jesus Christ (Philippians 1:6).

Then, when he says, Now as you excel in everything, he urges them to be influenced by this example. Here he does two things: first, he urges them to be prompted by the Macedonians' example to give alms; second, he removes a potential suspicion (in 2 Corinthians 8:8).

He says, therefore: Now as you excel in everything—in faith, in utterance, in knowledge, in all earnestness, and in your love for us—see that you excel in this gracious work also. It is as if to say: Just as you surpass the Macedonians in all other graces, so you should surpass them in this grace of giving alms. He explains that you excel in all other things:

• First, in things pertaining to the intellect. Regarding this, he says in faith, by which you believe, and in utterance, by which you confess: For man believes with his heart and so is justified, and he confesses with his lips and so is saved (Romans 10:10). You also excel in knowledge of the Scriptures: In every way you were enriched in him with all speech and all knowledge (1 Corinthians 1:5).
• Second, in things pertaining to works. Regarding this, he says, in all earnestness, that is, in doing good: Never flag in zeal (Romans 12:11).
• Third, in things pertaining to the effect. Regarding this, he says, and in your love spiritually dwelling in us superabundantly: And above all these put on love, which binds everything together in perfect harmony (Colossians 3:14).

As you abound in all these things, I asked Titus to see that you may also excel in this gracious work of almsgiving.

But because some might suspect he was ordering them to give alms, contrary to the warning in Ezekiel 34:4, With force and harshness you have ruled them, he removes this suspicion, saying: I say this not as a command. That is, what I asked Titus to do, or the fact that I say this to you, I did not do as if commanding: Not as domineering over those in your charge but being examples to the flock (1 Peter 5:3). Instead, he says, but I say this to prove... that your love also is genuine by the earnestness of others—namely, the Macedonians.

Here it should be noted that a "good disposition" refers not only to an aptitude for learning easily but also for acting well. The reason is that in order to act well, a directing knowledge is necessary. Therefore, just as in learning a person is said to have a good disposition if he quickly grasps the teacher's words, so in doing good a person is said to have a good disposition if he is quickly moved to act by the example of others. This is why the Apostle says he wants to prove that your love also is genuine—that is, to see how prompt your will is to give when moved by the Macedonians' example: I do not write this to make you ashamed, but to admonish you as my beloved children (1 Corinthians 4:14).

Here he uses the example of Christ to encourage the Corinthians to give alms, saying: I wish to affirm your good disposition for giving to the poor, and you should do this because of Christ’s example. For this is because you know the grace of our Lord Jesus Christ, which he bestowed upon the human race: Grace and truth came through Jesus Christ (John 1:17). This is called grace because everything the Son of God took upon himself of our punishments must be attributed to grace. His action was not earned by anyone’s goodness, compelled by anyone’s power, or driven by any necessity of his own.

But it is grace, because for your sake he became poor [needy]. He says needy, which is more than poor. A needy person is one who not only has very little but is destitute, whereas a poor person is one who has a little. Therefore, to show the extent of his poverty, he says he became poor [needy] in temporal things: The Son of Man has nowhere to lay his head (Luke 9:58); Remember my affliction (Lamentations 3:19). He was made needy not from necessity but willingly, because otherwise, the grace would not be grace.

Hence he says, though he was rich, namely, in spiritual goods: The same Lord is Lord of all and bestows his riches upon all who call upon him (Romans 10:12); Riches and honor are with me (Proverbs 8:18). He says, being rich, and not “having been,” so that it would not seem that Christ lost his spiritual riches when he assumed poverty. For he assumed this poverty in such a way that he did not lose those inestimable riches: Both rich and poor together (Psalms 49:2). He was rich in spiritual things and poor in temporal things.

The reason he willed to become needy is added when he says, so that by his poverty you might become rich; that is, that through his poverty in temporal things, you might become rich in spiritual things. This is for two reasons: as an example and as a sacrament. As an example, because if Christ loved poverty, we also should love it because of his example. By loving poverty in temporal things, we are made rich in spiritual things: Has not God chosen those who are poor in the world to be rich in faith and heirs of the kingdom which he has promised to those who love him? (James 2:5). This is why he says, so that by his poverty you might become rich.

As a sacrament, because everything Christ did or endured was for our sake. Hence, just as because he endured death, we were delivered from eternal death and restored to life, so because he suffered need in temporal things, we have been delivered from need in spiritual things and made rich in them: That in every way you were enriched in him with all speech and all knowledge (1 Corinthians 1:5).

Then when he says, And in this matter I give my advice, he encourages them to give on their part. In this regard, he does two things:

1. He shows the benefit they will obtain from this.
2. He shows that giving alms is desirable for its own sake.

He says therefore: considering this benefit, I give my advice. That is, I urge you to give alms not only for the benefit of the saints in Jerusalem but also for your own benefit: The good counsels of a friend are sweet to the soul (Proverbs 27:9, Vulgate). This is because it is best for you. For the good of piety is more beneficial to the giver than to the recipient, because the giver obtains a spiritual benefit from it, while the recipient obtains a temporal one. And just as the spiritual is preferred to the temporal, so in works of piety the profit to the giver is preferred to the benefit of the recipient: Godliness is of value in every way (1 Timothy 4:8).

But this is not only profitable to them, but they also wanted it. Hence he says, now to complete what a year ago you began not only to do but to desire. Here he does three things:

1. He reminds them of their good start.
2. He urges them to the proper end.
3. He explains something he had said.

He says therefore: in truth, you should give alms gladly, because this is not only profitable to you, but you began to do and desire this spontaneously a year ago, that is, before I came to you. It is as if to say that it is better to will than to do: So a word is better than a gift . Therefore, you should be eager to give.

And because you are eager to give, now complete in deed what you had in your intention; otherwise, that willingness is in vain: Let us not love in word or speech but in deed and in truth (1 John 3:18); And I am sure that he who began a good work in you will bring it to completion at the day of Jesus Christ (Philippians 1:6). The reason for this is so that your readiness in desiring it—that is, the judgment of your will, which according to a gloss is prompt—may be matched by your completing it. Alternatively, if "mind" is taken for "will," then the sense is: as you were prompt in willing, so be prompt in accomplishing, and do this out of what you have, that is, according to your means.

Then he explains what he means by out of what you have, saying, For if the readiness is there, it is acceptable according to what a man has. It is as if to say: I say that you should be prompt to give, but I do not wish to burden you by having you give beyond your means. Perhaps your will inclines you to this, but in this matter, the action cannot follow the will. Therefore he says, out of what you have. For, that is, because if the readiness is there, it is acceptable according to what a man has. The reason is that the will is accepted in the accomplishment of the work, but the work is not perfected except from what a person has. Hence he says, it is acceptable according to what a man has: If you have much, give generously; if you have a little, then try to impart a little gladly (Tobit 4:9, Vulgate).

Then when he says, I do not mean, he removes a suspicion. For someone could say: If we give alms to the saints in Jerusalem, they will live in idleness while we suffer a loss and become wretched. Therefore the Apostle does three things:

1. He removes the suspicion.
2. He shows his intention.
3. He confirms it by authority.

He removes this suspicion when he says, I do not mean that others should be eased and you burdened. It is as if to say: I do not urge you to give alms so that others might be refreshed, living in idleness off your alms, while you are burdened and impoverished because you would be afflicted. But do those who give everything to others and are later afflicted with poverty commit a sin? It might seem so from these words of the Apostle. I answer that according to a gloss, it would be better to give all to the poor and be afflicted with Christ. But what the Apostle says here is out of condescension, because they were weak and might have fallen away if they were pressed by need.

He discloses his intention when he says, but that as a matter of equality your abundance at the present time should supply their want. It is as if to say: I do not seek your affliction, but an equality, namely, that your abundance should supply their want. This can be explained in three ways:

1. As an equality of quantity.
2. As an equality of proportion.
3. As an equality of the will.

First, as an equality of quantity. The Corinthians abounded in temporal things and were wanting in spiritual things, but the saints in Jerusalem abounded in spiritual things and were lacking in temporal things. Therefore, he desired that an equality of quantity be established between them: that those who abounded in temporal things should give half of everything to those in need, while the others should give half of their spiritual things to them, so that they would be equally rich. Therefore, he says, that as a matter of equality of quantity—that is, from a half-share of your goods at the present time, which is short—let your abundance of earthly goods supply their want, so that you may be partakers of their spiritual goods and eternal life: Make friends for yourselves by means of unrighteous mammon (Luke 16:9); In dividing the lot, give and take ()—that is, give temporal things and accept spiritual things.

Second, and better, it is explained as an equality of proportion. You Corinthians have an abundance of temporal goods, but the saints of Jerusalem have an abundance of spiritual goods. I wish, therefore, that as a matter of equality—not of quantity, but of proportion—you may be enriched by their prayers to God just as they are sustained by your alms. For just as they are not as rich in your temporal goods as you are, neither are you as rich in their spiritual goods as they are. And so he says: but by an equality your abundance of earthly things in the present time should supply their want of earthly good, so that their abundance of spiritual things may supply your want: If we have sown spiritual good among you, is it too much if we reap your material benefits? (1 Corinthians 9:11).

Third, it is explained as an equality of will. But by an equality your abundance at the present time should supply their want means: I desire an equality of will to be in you, so that just as they are willing to share with you the things in which they abound, so you would have the will to share with them the things in which you abound.

Then he confirms this with an authority, saying, As it is written in Exodus 16:18: He who gathered much—that is, had collected more manna than an omer—had nothing over, meaning he did not have more than he needed. And he who gathered little had no lack, meaning he did not fall short of what he needed, because all had an equal abundance, as it says in Exodus 16:18. And so, neither he who had collected more had more, nor he who had prepared less discovered less.

After addressing the collections to which they should contribute, the Apostle then discusses the ministers by whom these collections should be made. In this regard, he does two things: first, he names them, and second, he recommends them to the Corinthians (verse 24). Regarding the first point, he does three things: first, he names Titus; second, another brother (verse 18); and third, a final brother (verse 22). Concerning Titus, he commends two things: his earnest care and the sign of that care (verse 17).

Therefore, regarding Titus, he says: I mentioned earlier that I asked Titus to demonstrate this grace of collecting alms, as it relates to the care entrusted to me by the apostles—a care in which I have also found him diligent. But thanks be to God, who puts the same earnest care for you into the heart of Titus that I have, a care for exhorting you and encouraging you toward works of mercy. For he is as eager as I am to see this grace demonstrated among you. As Scripture says, And we desire each one of you to show the same earnestness in realizing the full assurance of hope until the end (Hebrews 6:11), and, the one who leads, with zeal (Romans 12:8).

But the sign of this care is that he consented to my exhortation when I asked him. Therefore, Paul says that Titus not only accepted our appeal but, being very earnest himself, is going to you of his own accord—more so than by my urging—even though he at first refused to go on account of your sins. As it is written, Never flag in zeal (Romans 12:11).

Then, when he says, With him we are sending the brother, he discusses the second minister. In this regard, he does two things. First, he commends this brother, and second, he gives the reason for sending such earnest messengers (verse 20).

According to some, this brother is Luke; according to others, he is Barnabas. Whoever he is, Paul commends him on three points. The first is his reputation. If the brother is Luke, his fame is for the gospel he wrote, which was approved by the apostles and is known throughout all the churches. If the brother is Barnabas, his fame is for preaching the gospel among all the churches, to both Jews and Gentiles. Thus, it is said of Barnabas that he was a good man, full of faith and the Holy Spirit (Acts 11:24).

Paul also commends him for his companionship. That is, not only is this brother famous, but he has also been appointed by the churches to travel with us in this gracious work. This work can be understood as my preaching, for which we travel as pilgrims throughout the world: We know that while we are at home in the body we are away from the Lord (2 Corinthians 5:6). This description fits Luke, who was one of the seventy-two disciples and a companion of Paul. It also fits Barnabas, for the Holy Spirit said in Acts 13:2, Set apart for me Barnabas and Saul for the work to which I have called them. He was made a companion for this gracious work, which could mean either collecting the alms or the gracious work of preaching, of which Paul says, To me, though I am the very least of all the saints (Ephesians 3:8).

Finally, Paul commends him based on his office, because he is a minister of the grace that we are administering. As it is written, This is how one should regard us, as servants of Christ (1 Corinthians 4:1), and, who has made us competent to be ministers of a new covenant (2 Corinthians 3:6). This grace is administered for the glory of the Lord, so that our Lord may be glorified by the alms collected, which follows the conversion of many people through our preaching. As it says in Proverbs 14:28, In a multitude of people is the glory of a king. It is also administered so that our own will might be fulfilled, because we want this to be done. Thus, Paul says it is done to show our good will—a will, that is, which was predestined by God, who from eternity predestined us to have such a desire.

Then, when Paul explains his precautions, he gives the reason for sending such distinguished messengers. First, he gives the reason, and second, he proves it (verse 21).

He says, therefore, that the reason for sending such distinguished messengers is so that you may know how important this matter is to us. Thus, he says, we are taking this precaution so that no one should blame us. This is to say, we want to avoid any accusation that could be made against us, whether for negligence (if we did not send distinguished messengers) or for fraud (if we did not send trustworthy men). But these men are energetic, prompt, and trustworthy, because they were appointed by the churches and chosen by the Holy Spirit. As Paul says, We put no obstacle in anyone’s way, so that no fault may be found with our ministry (2 Corinthians 6:3). He says this concerning this "liberal gift," which refers either to the alms or to the converted Gentiles: As each has received a gift, employ it for one another, as good stewards of God’s varied grace (1 Peter 4:10).

Then he proves his point, saying, for we aim at what is honorable not only in the Lord’s sight but also in the sight of man (Romans 12:17). This means ensuring that their good works may be seen by others. He accomplishes this by providing for things carefully and by imitating good men: Let love be genuine; hate what is evil, hold fast to what is good (Romans 12:9).

Then, when Paul says, And with them we are sending our brother, he discusses the third messenger, whom the author identifies as Apollos, and he does two things concerning him. First, he commends him for his diligence. He says that this brother, Apollos, is one whom they have often tested and found earnest in many matters for the Corinthians' salvation, but who is now more earnest than ever. For as is clear from earlier, Apollos was the first one to preach to the Corinthians after the Apostle Paul: I planted, Apollos watered, but God gave the growth (1 Corinthians 3:6). However, being disturbed by their sin, he departed and set aside the care he previously had for them. But now, hearing of their repentance, he has become more diligent than ever for their salvation. As it is written, eager to maintain the unity of the Spirit in the bond of peace (Ephesians 4:3), and, the one who leads, with zeal (Romans 12:8).

Second, he reveals the reason for this renewed diligence: Apollos has great confidence in you because of the commendable things Titus has reported. Hence, Paul writes of his "great confidence in you." As for Titus, he is my partner. As for the brother in question (Apollos), he gladly went in fellowship with Titus and the other brother (Luke or Barnabas), and he was encouraged to do this by the apostles of the churches in Judea. Therefore, Paul says, "as for our brethren, they are messengers of the churches"—which the author takes to mean the churches of Judea that encouraged him to care for you. These messengers are "the glory of Christ"; that is, their work is for Christ's glory.

Finally, when Paul says, So give proof, he recommends these messengers to the Corinthians. He is saying: "Because I have sent such men to you, you must now give proof, before the churches, of your love and of our boasting about you to these men." In other words, show by your actions that you have love for them. Prove that Paul has commended you truthfully and was right to boast about you. This proof should be given "before the churches"—either the churches where Paul has been and preached, or in the sense that your actions toward these men will be made known to all the churches.