Thomas Aquinas Commentary 2 Corinthians 8:9-15

"For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might become rich. And herein I give [my] judgment: for this is expedient for you, who were the first to make a beginning a year ago, not only to do, but also to will. But now complete the doing also; that as [there was] the readiness to will, so [there may be] the completion also out of your ability. For if the readiness is there, [it is] acceptable according as [a man] hath, not according as [he] hath not. For [I say] not [this] that others may be eased [and] ye distressed; but by equality: your abundance [being a supply] at this present time for their want, that their abundance also may become [a supply] for your want; that there may be equality: as it is written, He that [gathered] much had nothing over; and he that [gathered] little had no lack." — 2 Corinthians 8:9-15 (ASV)

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.