Thomas Aquinas Commentary 2 Corinthians 8:1-8

"Moreover, brethren, we make known to you the grace of God which hath been given in the churches of Macedonia; how that in much proof of affliction the abundance of their joy and their deep poverty abounded unto the riches of their liberality. For according to their power, I bear witness, yea and beyond their power, [they gave] of their own accord, beseeching us with much entreaty in regard of this grace and the fellowship in the ministering to the saints: and [this], not as we had hoped, but first they gave their own selves to the Lord, and to us through the will of God. Insomuch that we exhorted Titus, that as he made a beginning before, so he would also complete in you this grace also. But as ye abound in everything, [in] faith, and utterance, and knowledge, and [in] all earnestness, and [in] your love to us, [see] that ye abound in this grace also. I speak not by way of commandment, but as proving through the earnestness of others the sincerity also of your love." — 2 Corinthians 8:1-8 (ASV)

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).