Thomas Aquinas Commentary 2 Corinthians 9:1-7

"For as touching the ministering to the saints, it is superfluous for me to write to you: for I know your readiness, of which I glory on your behalf to them of Macedonia, that Achaia hath been prepared for a year past; and your zeal hath stirred up very many of them. But I have sent the brethren, that our glorying on your behalf may not be made void in this respect; that, even as I said, ye may be prepared: lest by any means, if there come with me any of Macedonia and find you unprepared, we (that we say not, ye) should be put to shame in this confidence. I thought it necessary therefore to entreat the brethren, that they would go before unto you, and make up beforehand your aforepromised bounty, that the same might be ready as a matter of bounty, and not of extortion. But this [I say,] He that soweth sparingly shall reap also sparingly; and he that soweth bountifully shall reap also bountifully. [Let] each man [do] according as he hath purposed in his heart: not grudgingly, or of necessity: for God loveth a cheerful giver." — 2 Corinthians 9:1-7 (ASV)

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).