Thomas Aquinas Commentary 2 Corinthians 9

After exhorting the Corinthians to give alms to the saints in Jerusalem, the Apostle now admonishes them on how to give: namely, cheerfully and abundantly. Therefore, so that they would give properly, he has sent them important messengers. In this regard, he does two things:

1. He rules out the supposed reason for sending the messengers.
2. He gives the true reason (v. 3).

Regarding the first point, he does three things:

1. He addresses a potential suspicion.
2. He gives the reason for this (v. 2).
3. He proves the reason (v. 2b).

Regarding the first point, someone might object to the Apostle: "You urge us to receive your messengers cordially, but why do you not instead urge us to give alms properly?" Therefore, rejecting this idea, he says it is not necessary for him to press this now; that is, it is unnecessary for him to write to them about the offering for the saints.

The reason for this, he says, is because "I know your readiness to help them," for My heart is steadfast, O God (Psalms 108:1). He proves that their minds are ready in two ways.

1. First, from his boasting about them. If he did not know they were ready for this, he would not have boasted to others about them. Therefore, he says this boasting concerns the promptness of their minds: For our boast is this, the testimony of our conscience (2 Corinthians 1:12); I have great confidence in you (2 Corinthians 7:4). He boasts about them to the people of Macedonia, saying that Achaia, where Corinth is the main city, has been ready to give since last year.
2. Secondly, from the effect of their example, because they have stirred up many to do the same. Hence, he says, their zeal—that is, the desire to imitate them—has stirred up most of the others. For since others heard of the Corinthians' progress after their improvement, many were stirred up to make progress themselves: Iron sharpens iron, and one man sharpens another (Proverbs 27:17); For a good purpose it is always good to be made much of (Galatians 4:18); But earnestly desire the higher gifts (1 Corinthians 12:31).

Then, when he says, But I am sending the brethren, he establishes the true reason for sending such important messengers. He does this by first stating the general reason, and secondly, the special reason (v. 3b).

The general reason he sent them is not because he believes they are unwilling to help the poor, but so that his boasting about them may not prove to be in vain if they should fail: For I would rather die than have any one deprive me of my ground for boasting (1 Corinthians 9:15). He specifies that his boasting should not be invalidated in this case, because it is clear to him that they will not invalidate his boasting in other virtues and good deeds.

Next, when he says, so that you may be ready, as I said you would be, he urges them to give in the proper way. He urges them to do three things:

1. Give readily.
2. Give abundantly (v. 5).
3. Give cheerfully (v. 7).

Regarding the first point, giving readily, he does two things:

1. He mentions how to give.
2. He gives the reason (v. 4).

The way to give is promptly. Hence, he says he sent the messengers so that you may be ready, as I said you would be, following the example of the Macedonians: And those who were ready went in with him to the marriage feast (Matthew 25:10); Do not say to your neighbor, "Go, and come again, tomorrow I will give it"—when you have it with you (Proverbs 3:28).

The reason for this is so that if some Macedonians come with him and find that they are not ready, "we would be humiliated." It is as if he is saying: It will be to your shame if you have promised but not paid. But even if you can bear your own shame, at least consider our embarrassment, since we are the ones who said you were prepared.

Then, when he says, So I thought it necessary, he urges them to give abundantly. In this regard, he does two things:

1. He gives the exhortation.
2. He gives the reason for it (v. 6).

He says, therefore: So that our boasting would not be invalidated and you be put to shame, I thought it necessary to urge the brethren—namely, Titus and Apollos—to go on to you before me, and arrange in advance for this gift you have promised. This gift is called a "blessing" because it is a cause of eternal blessing. For by the act of giving, a person is blessed by the Lord: He will receive blessing from the Lord (Psalms 24:4); and by men: The lips of many shall bless him that is liberal of his bread (Sirach 31:28, Vulgate); He who has a bountiful eye will be blessed (Proverbs 22:9). He calls this a blessing to be prepared as a willing gift (that is, abundantly), not as something extorted (that is, not sparingly).

The reason they should give abundantly is because, as he says, he who sows sparingly—that is, who gives little in this world—will also reap sparingly—that is, will receive little in the next world. He says "sows" because our seeds are whatever good we do. And again, if little is sown, not much is gathered: For he who sows to his own flesh will from the flesh reap corruption (Galatians 6:8). In contrast, he who sows bountifully—that is, abundantly—will also reap bountifully—that is, the generous reward of God.

But will not all reap abundantly? Yes, regarding the quantity of the reward, because all will have abundance and no one will reap sparingly. But he says "bountifully" in proportion to how well they have sown: Star differs from star in glory (1 Corinthians 15:41). All will reap abundantly in terms of the substantial reward, but sparingly in terms of the accidental reward, in which the saints will differ. As it is written, He who gathered much had nothing over, and he who gathered little had no lack (2 Corinthians 8:15), because sometimes a person gives sparingly but with great charity, and reaps abundantly.

Then, when he says, each one must do, he exhorts them to give cheerfully and joyfully. In this regard, he does two things:

1. He urges them to give joyfully.
2. He gives the reason (v. 7b).

He says, therefore: "I say that you should prepare what you intend to give as a gift—that is, abundantly and as worthy of a blessing—and not as something extorted—that is, not sparingly." He says this because what is done spontaneously cannot be done with covetousness. Therefore, he adds, Each one must do as he has made up his mind. This is as though to say, "without covetousness," because each of you should give your alms as you have decided beforehand in your heart, after consulting with yourself. Give not reluctantly or under compulsion; as if to say, "Let each one give willingly, not as if forced."

Here he mentions the two things opposed to a voluntary action: sadness and necessity. A voluntary action is nullified by force, which is of two kinds: simple and mixed. Simple force is when someone is absolutely compelled to do something against his will. To rule out that kind of force, he says, not reluctantly, which would be the case if they gave as if compelled by the Apostle's command. It is as if to say: "Do not let my command compel you to give, but let your own ready will move you to do this." As it is written, Whoever is of a generous heart, let him bring the Lord’s offering (Exodus 35:5).

A mixed forced action, however, happens when one is not absolutely forced to do something against his will, but is forced in a qualified sense, namely, that he would suffer great harm unless he did it. For example, a ship would sink unless the cargo were thrown overboard. Therefore, in one sense it is done willingly, but in another sense by force, insofar as one is compelled by the fear of a greater loss. To rule this out, he says, not under compulsion, meaning it should not be a mixed forced action. It is as if to say: "Give not out of fear of shame, but from the joy you have conceived out of love for the saints." As it is written, With a freewill offering I will sacrifice to thee (Psalms 54:6).

Then, when he says, For God loves a cheerful giver, he gives the reason. The reason is this: everyone who gives a reward does so for things worthy of a reward, and only virtuous acts are such. But in virtuous acts there are two elements: the nature of the act itself and the manner of acting, which pertains to the one acting. Hence, unless both are present in a virtuous act, that act is not considered absolutely virtuous, just as a person is not considered perfectly just when he does works of justice unless he acts with delight and joy.

And although for people, who see only what is on the surface, it is enough for someone to perform a just act according to its nature, with God, who sees the heart, it is not enough. To please God, one must not only perform the virtuous act itself, but must also act in the proper manner—namely, with delight and joy. Therefore, it is not just the giver, but the cheerful giver that God loves—that is, approves and rewards—and not the sad and grumbling one. As Scripture says, Serve the Lord with gladness (Psalms 100:2); For the Lord is the one who repays ; and He who does acts of mercy, with cheerfulness (Romans 12:8).

Here, the Apostle gives the reason for the three ways of giving. In this regard, he does two things. First, he assigns the reason on the givers' part; secondly, the reason on God’s part (see verse 11). Concerning the first point, he again does two things: first, he gives the reason, and secondly, he confirms it (see verse 9).

The reason is this: whoever gives something that is multiplied for him should give promptly, abundantly, and cheerfully. This is just as we see people sowing seed abundantly, promptly, and cheerfully, because they expect to gather it up again multiplied. Therefore, since alms are multiplied for those who give them, you should give them promptly, joyfully, and abundantly.

That they are multiplied is evident, because God is able to provide you with every blessing. It is as if the Apostle says: Do not be afraid to give, as though you will be burdened with need and regret having given, because God is able to provide you with every blessing of the Holy Spirit in abundance—namely, the grace by which you will always rejoice in the good work you have done.

He says, therefore, so that you may always be provided in abundance for every good work—that is, to have an abundant will to give alms, just as you have for the other works of virtue, and also to have a full sufficiency of external goods. Hence he says, always having enough of everything, which means considering yourself to have enough: He gives to all men generously and without reproaching, and it will be given him (James 1:5); and, But if we have food and clothing, with these we shall be content (1 Timothy 6:8). Regarding that sufficiency, it says later, My grace is sufficient for you (2 Corinthians 12:9). Concerning the multiplication of what is given, it says in Isaiah, And he will give rain for the seed with which you sow the ground (Isaiah 30:25); and, And every one who has left houses or brothers or sisters or father or mother or children or lands, for my name’s sake, will receive a hundredfold, and inherit eternal life (Matthew 19:29).

Then, when he says, As it is written, he proves his reason in two ways: by authority and from experience. He proves it by an authority when he says that this reason should rightly move you, because, As it is written, “He scatters abroad, he gives to the poor; his righteousness endures for ever.” However, a Gloss interprets this authority in a sense different from the Apostle’s intention. The Gloss says: I say that you shall abound for every good work—that is, by giving alms—because, As it is written, “He scatters abroad, he gives to the poor.” But the Apostle wishes to refer this to his statement that God is able to make every grace abound in you. This is because for the one who scattered abroad and gave to the poor, his justice remains forever: Do good to a godly man, and you will be repaid .

In the authority cited, we note several points. We see to whom one should give—namely, to the poor, that is, to the needy: When you give a dinner or a banquet, do not invite your friends or your brothers or your kinsmen or rich neighbors, lest they also invite you in return, and you be repaid (Luke 14:12). We also see how to give—namely, he scatters abroad, meaning not all to one person, but divided among many: If I give away all I have (1 Corinthians 13:3); Is it not to share your bread with the hungry (Isaiah 58:7). Finally, we see that his righteousness (or justice)—that is, the reward for justice—endures forever: But one who sows righteousness gets a sure reward (Proverbs 11:18).

He confirms his reason from experience when he says, He who supplies seed to the sower and bread for food. It is as if to say: You know from experience that what you give in alms you have from the Lord; therefore, you should give gladly for the love of God: For all things come from you, and of your own have we given you (1 Chronicles 29:14). In this regard, he addresses three potential concerns:

1. Someone might say, “If we give what we have now, we will lack what is necessary for daily food.” But he rejects this, saying that God not only supplies seed to the sower, but also bread for food—that is, the necessities of life: He who gives food to all flesh (Psalms 136:24).
2. They might say, “If we give much, we will not have enough to give again.” The Apostle answers that they will not be in want; rather, God will multiply your sowing, from which you can give more alms.
3. Someone might say, “If we give now, the will to give will be lost, and we will regret having given, and so we will lose everything.” But he removes this concern, saying that God will increase the harvest of your righteousness (or justice). That is, He will increase the ability to give alms and the will from which your justice proceeds, to such a degree that you will always be prepared and ready to give, and the fruit will be immense in comparison with the small seed: Honor the LORD with your substance and with the first fruits of all your produce (Proverbs 3:9); I will command my blessing upon you (Leviticus 25:21); Godliness is of value in every way (1 Timothy 4:8).

Then, when he says, You will be enriched in every way, after assigning the reason on the donors' part for why they should give promptly, abundantly, and cheerfully, he then assigns the reason on God’s part, for whom they ought to give. First, he assigns the reason they should give; secondly, he explains it (see verse 12).

In the reason assigned, three things are to be considered:

1. Their enrichment, which corresponds to what was said before. For he had said earlier that God will multiply your sowing and increase the fruits of your justice. He recalls the first part of this, saying, You will be enriched in every way—that is, in both bodily and spiritual goods: That in every way you were enriched in him (1 Corinthians 1:5).
2. This enrichment must be directed toward great generosity with a simple spirit. Lest anyone suppose that one's goal should be an abundance of temporal riches, or that one should possess spiritual goods in idleness without using them, the Apostle connects this enrichment to generosity. In this way, the giving comes from temporal goods, but the simplicity comes from spiritual goods: The integrity of the upright guides them (Proverbs 11:13).
3. This generosity should itself be directed toward another end: God. Therefore, he adds that this simple abundance through us will produce thanksgiving to God: Give thanks in all circumstances (1 Thessalonians 5:18).

Then, when he says, for the rendering of this service, he explains the reason mentioned above: how their abundance produces thanksgiving to God. First, he shows this; secondly, he gives the reason for the thanks (see verse 13); and thirdly, he breaks out in thanksgiving himself (see verse 14).

He says, therefore: I say that your abundance produces thanksgiving to God, because the rendering of this service of yours, by which you help the saints, has many good results: As a matter of equality your abundance at the present time should supply their want (2 Corinthians 8:14). Not only does this good result from it, but also the fact that they pray for you and give thanks to God, proving and approving your service. This is what he says: it also overflows in many thanksgivings to God. These thanks are given by many—not only by the perfect, but also by the poor believers who give thanks to God in the Lord, who moves them to do so as they see and approve of your ministry: So that many will give thanks on our behalf for the blessing granted us in answer to many prayers (2 Corinthians 1:2).

This thanksgiving is given for three reasons:

1. For their faith, which they have received. Hence, he says that they abound in thanksgiving, with the faithful glorifying God by your obedience in acknowledging the gospel of Christ—that is, the confession of your faith, by which you confess and believe in Christ: Let your light so shine before men (Matthew 5:16); The word of a man who hears will endure (Proverbs 21:28).
2. Because of their abundance. Hence, he says they are glorifying God also for the generosity of your contribution for them—namely, the holy poor—and for all others—namely, the faithful in need. This contribution is given with a simple and pure spirit: Let him who is taught the word share all good things with him who teaches (Galatians 6:6); and Let us do good to all men (Galatians 6:10).
3. Because of what these saints have from God, for which they may give thanks. Hence, he says they are glorifying God also in their praying for you. That is, they glorify God for the fact that those holy men pray for you—the men, I say, who desire to see you in eternal happiness. This is because of the surpassing grace of God in you.

From this, the Apostle breaks forth in thanksgiving to God, saying, Thanks be to God for his inexpressible gift! This gift is the charity especially seen in you, who help those who in turn thank God and pray for you. This gift is inexpressible because it cannot be said how beneficial it is, for, What no eye has seen, nor ear heard, nor the heart of man conceived, what God has prepared for those who love him (1 Corinthians 2:9).