Homilies on Second Corinthians 17

'But as you abound in everything—in faith, and utterance, and knowledge, and all diligence.'

Behold again the exhortation being made with praises, and with greater praises.

And he did not say, 'That you may give,' but, 'That you may abound'—in faith, that of the spiritual gifts; and in utterance, that of wisdom; and in knowledge, that of the doctrines; and in all diligence toward the rest of virtue; and in the love that proceeds from you—

that love of which I spoke before, and of which I also gave the demonstration.

'That in this grace also you may abound.'

Do you see that for this reason he began there from those praises, in order that, advancing along the way, he might draw them in these matters too into the same diligence?

Behold how continually he shows them favor, how he becomes inoffensive, and neither uses force nor compulsion;

or rather, his discourse has both qualities—both the inoffensiveness and the freedom from compulsion.

For since he had continually admonished them, and had greatly praised the Macedonians, lest this should seem to be constraint, he says, 'I speak not by way of commandment, but by occasion of the diligence of others, and proving the genuineness of your love.'

For he does not indicate this here;

but rather he is making it approved, and displaying it, and rendering it stronger.

For this reason I say these things, that I may stir you up to the same eagerness.

And he calls to mind the zeal of those others, making your disposition bright and radiant, and provoking it to emulation.

Then from this he passed on to something else yet greater.

For indeed he omits no manner of exhortation, but sets everything in motion and handles his discourse in every way.

For from the praises of others he urged them on, saying, 'You know the grace of God which has been given in the Churches of Macedonia.'

And from their own attainments: 'But that, as you abound in everything, in speech and in knowledge.'

For this can sting the more deeply, when one is outdone by oneself than when one is outdone by others.

Then at last he hastens to the chief point and the very crown of his counsel.

'For you know the grace of our Lord, that though He was rich, yet for our sakes He became poor, that we through His poverty might become rich.'

'Consider,' he says, 'reflect and reckon up the grace of God, and do not simply pass it by, but estimate its magnitude, how great and how vast it is, and you will spare none of your possessions.'

He emptied Himself of glory, not that you might be enriched by His wealth, but by His poverty.

If you do not believe that poverty is productive of wealth, consider your Master, and you will no longer doubt.

For unless He had become poor, you would not have become rich.

For the marvel is this, that poverty made wealth abound.

And by 'wealth' here he means the knowledge of godliness, the cleansing of sins, righteousness, sanctification, and the countless good things which He has bestowed on us and is about to bestow.

And all these things have come to us through His poverty.

What poverty? By taking flesh and becoming man, and by suffering the things which He suffered.

And yet He owed these things not at all, whereas you are in His debt.

'And in this I give you my judgment, for your profit.'

See how again he is careful not to be burdensome, and with these two phrases he softens his speech, both by saying 'I give my judgment,' and 'for your profit.'

'For neither do I compel and constrain,' he says, 'nor exact it from unwilling men;'

'nor do I say these things looking to the gain of those who receive, as to what is profitable for you.'

Then he draws his example from themselves at last, and not from others.

'Who a year ago began not only to do, but also to will.'

See how he shows that they too came to this willingly and without any prompting.

For since he had borne this witness to the Thessalonians, that of their own accord and with much entreaty they laid hold of the work of almsgiving, he wishes to show that this too was an achievement of the Corinthians.

'Not only to do, but also to will;'

and not 'you began,' but 'you began beforehand a year ago.'

'To these things, then, I exhort you—things to which you outran others and roused yourselves with all eagerness.'

'But now complete the doing of it also.'

He did not say 'you have done it,' but 'set the finishing touch upon it.'

'That as there was the readiness to will, so there may be the completion also out of what you have.'

That this good achievement might not stop at readiness alone, but might also receive the reward that comes from the works;

'for if the readiness is there, it is acceptable according to what a man has, not according to what he has not.'

Having pointed out those who gave beyond their power—I mean the Thessalonians—and having praised them for this, and having said, 'I bear them witness that it was even beyond their power;'

since he exhorts the Corinthians only according to their power, leaving his own example to do its work;

for he knew that it is not so much exhortation as emulation that rouses men to the imitation of like deeds;

'For if the readiness is there, it is acceptable according to what one may have, not according to what he has not.'

'Do not be afraid,' he says, 'because I have spoken those things;'

'for what has been said is a commendation of their liberality;'

'but God requires things according to one's power, and according to what a man has, not according to what he has not.'

For the word 'acceptable' here signifies 'is required.'

And he greatly enriches his appeal, taking courage from this example, and drawing them on rather by granting them liberty;

wherefore also he added, 'For it is not that others should have ease, and you distress.'

And yet Christ commended the very opposite in the case of the widow, that she emptied out her whole living, and gave out of her want.

But since he was discoursing with the Corinthians, among whom he chose rather to go hungry;

'For it were better for me to die, than that anyone should make my boasting void;'

for this reason he uses a measured exhortation, praising indeed those who gave beyond their power, yet not compelling these to do the same—not because he did not wish it, but because they were weaker.

For else, why does he commend those others—that in much proof of affliction the abundance of their joy and their deep poverty abounded unto the riches of their liberality, and that they gave beyond their power? Is it not plain that he is leading these too on to the same things? So that even though he seems to concede the lesser demands;

he does this in order that through those lesser things he may raise them up to these greater ones.

Observe therefore in what follows how imperceptibly he builds up his point.

For having said these things, he added:

'Your abundance for their want.'

For not only by what has been said, but also by these words does he wish to make the commandment light.

And not only from this, but again from the recompense, he makes it easier still, and speaks of something greater than their due, saying:

'that there may be equality in the present time, and their abundance for your want.'

And what is it that he says? You abound in money;

they abound in the manner of life and in boldness toward God.

Give them, then, of the money in which you abound, but which they lack, that you may receive from the boldness in which they are rich, but of which you are in want.

See how he has imperceptibly established both giving beyond one's power and giving out of one's want.

'For if you wish,' he says, 'to receive out of the abundance, give out of the abundance;'

'but if you would draw the whole to yourself, you will give out of your want, and beyond your power.'

But this indeed he does not say, but leaves it to the reasoning of his hearers;

he himself for the present works out the matter before him, and the measured exhortation, adducing and saying, according to what appears on the surface:

'That there may be equality in the present time.'

How equality? By your giving in exchange your abundance and theirs, and by your filling up each other's wants.

And what kind of equality is this—to give spiritual things in exchange for carnal? For there is here a great superiority;

how then does he call it equality? Either in respect of abounding and being in want, or he says that this equality comes to pass only in respect of the present life.

For on this account, having said 'equality,' he added, 'in the present time.'

And these things he said both to abate the pride of the rich, and to show that after the departure hence, the spiritual are in far greater superiority.

For here indeed we all enjoy a great equality of honor;

but then there will be a great distinction and a very great preeminence, when the righteous shall shine forth brighter than the sun.

Then, having shown that they not only give but also receive back a greater return, he wishes from yet another quarter to build up their zeal, showing that even if they were to share nothing with others, they would gain nothing more by gathering everything within.

And he brings forward an ancient history, speaking thus:

As it is written, 'He that had much had nothing over;'

and 'he that had little had no lack.'

Now this took place in the matter of the manna.

For both those who gathered more and those who gathered less were found to have the same measure, God thereby chastening insatiable greed.

This he said, at once both terrifying them by what happened in those days, and persuading them nowhere to crave for more, nor to grieve at having less.

And one may see this coming to pass even now in the affairs of daily life, and not in the matter of the manna alone.

For if we all fill one belly, and live the same span of time, and clothe one body,

there will be nothing more to the rich man from his abundance, nor anything less to the poor man from his poverty.

Why then do you tremble at poverty? And why do you pursue wealth? 'I am afraid,' he says, 'lest I be compelled to come to other men's doors, and to be in need of my neighbor.'

And I continually hear many even praying for this, and saying, 'Never let me come to stand in need of men.'

And I laugh exceedingly when I hear such things;

for every single day, and in all things, so to speak, we are set in need of one another.

So that these words belong to an inconsiderate and puffed-up soul, and one that does not clearly discern the nature of things.

Do you not see that we all need one another? The soldier needs the craftsman, the craftsman the merchant, the merchant the farmer, the slave the free man, the master the slave, the poor man the rich, the rich man the poor, he who works at nothing the giver of alms, the giver the receiver;

for indeed he who receives alms fills a very great need, and one greater than all.

For if there were no poor, the greater part of our salvation would be overthrown, since we should have nowhere to lay down our money.

So that even the poor man, who seems more useless than all, is the most useful of all.

But if to have need of another is shameful, it remains only to die;

for it is not possible to live while fearing this.

'But I cannot,' he says, 'bear an eyebrow raised in disdain.'

In accusing another of arrogance, you shame yourself by this very accusation; for indeed it is a mark of arrogance not to endure it—the swelling of a proud soul.

Why do you fear these things that are worth no account, why do you tremble at them, and why on their account do you shudder at poverty? For even if you are rich, you will be set

in the need of more things, and of things both more numerous and more paltry.

For the more you are rich, so much the more do you subject yourself to this curse.

Thus you are ignorant of the very thing you pray for, asking for money in order to be in need of nothing;

just as if someone, having come out onto the open sea, where there is need of sailors and a ship and countless equipment, should pray to be in need of nothing at all.

For if you wish to be in need of nothing very much, pray for poverty;

for being poor, even if you have need of something, you will have need only of bread or clothing;

but being rich, you will have need of lands, and of houses, and of taxes, and of hired laborers, and of rank, and of security, and of reputation, and of rulers;

and not only of these, but also of those subordinate to them, and of those in the city, and of those in the fields, and of merchants and hucksters.

Do you see that these words are of the utmost folly? For if it seems to you altogether a dreadful thing to have need of anyone,

it is altogether impossible to be freed from this;

but if you wish to flee the throng, it is possible; taking refuge in the waveless harbor of poverty, cut away the great throng of affairs, and consider this to be nothing shameful—to have need of another;

for this has become the work of the ineffable wisdom of God.

For if we need one another, and yet not even the necessity of that need draws us together into friendship;

if we were self-sufficient, should we not be untamed wild beasts? Therefore by force and necessity God has subjected us to one another, and each day we come into contact with one another.

And if He had taken away this bridle, who would quickly have fallen in love with his neighbor's friendship? Let us not then consider this to be shameful, nor pray against it and say, 'Give us not to come to stand in need of anyone;'

'Suffer not, when we are in need, those who are able to help us to refuse.'

It is not the coming to have need of others, but the seizing of what belongs to others, that is burdensome.

But as it is, concerning those things we have never prayed, nor said,

'Give me not to covet the things of others;'

yet to come to be in need—this seems to be a thing to be deprecated.

And yet Paul often came to be in need, and was not ashamed, but even prided himself in it and praised those who ministered to him, saying:

'For even once and again ye sent unto my necessities;'

And elsewhere, 'I robbed other churches, taking wages of them to do you service.'

It is not therefore a mark of a free spirit to be ashamed at these things, but of a soft and menial and senseless soul.

For indeed it seems good to God that we should have need of one another.

Do not therefore philosophize beyond measure.

'But I cannot,' he says, 'endure a man who is often entreated and yet does not yield.'

And how will God endure you, when you are entreated by Him and yet do not obey, though you are entreated on behalf of the things that profit you? For 'we are ambassadors on behalf of Christ,' he says, 'as though God did beseech you by us;'

'And moreover,' he says, 'I am His servant.'

And what of that? For when you the servant are drunken, while He the Master is hungry and does not enjoy even necessary food, what will the name of your servitude avail you? Nay, this very thing will weigh you down all the more heavily—that you should dwell in three-storied mansions, while he has not even a decent roof;

when you lie on soft couches, while he has not even a pillow.

But one ought not to leave off doing these things.

For then only will you find defense, when you have nothing, when you possess nothing;

but so long as you have anything, even if you have given to thousands, while others go hungry, you have no defense at all.

But when you even shut up the grain, and raise the price, and devise other strange ways of huckstering, what hope of salvation will you have left? You were commanded to give freely to the hungry, yet you do not give even at a moderate price;

He for your sake emptied Himself of such great glory, yet you do not count Him worthy even of bread;

but your dog is filled full, while Christ is wasting away with hunger;

and your house-slave bursts with satiety, while your Master—and his—lacks necessary food.

And where in all this are the doings of friends? Be reconciled to God;

for these are the doings of enemies and of those who have gone to war against Him.

Let us therefore be ashamed, considering all the benefits we have received, and all that we are about to receive;

and when one is in need, let us receive him with much good will, exhorting him, raising him up by our word, that we too may obtain the same both from God and from men.

'For all things whatsoever ye would that men should do to you, do ye also to them.'

This law has nothing burdensome, nothing grievous.

What you wish to suffer, he says, that do.

What you do not wish to suffer, neither do that.

For the one is the abstaining from evils, but the other is the working of good things; and in the latter the former is also comprehended.

These things you too desire; well then, Do them to others.

And what is the gain? This is the Law and the Prophets.

Do you wish to be shown mercy? Then show mercy.

Do you wish to obtain pardon? Then grant a share of it to others.

Do you wish not to be spoken of ill? Then neither speak ill of others.

Do you desire to be praised? Then bestow praise.

Do you wish not to be defrauded? Then do not seize what belongs to others.

Do you see how he has shown that the good is a thing of nature, and that we have no need of laws imposed from without, nor of teachers? For in those things wherein we wish to suffer, or not to suffer, at the hands of our neighbours, we lay down the law for our very selves.

So that if you should wish not to suffer a thing yet do it, or should wish to suffer a thing yet not do it, you have become self-condemned, and you enjoy henceforth no defence, as though ignorant and not knowing what ought to be done.

Wherefore, I beseech you, let us raise up within ourselves, and for our own sakes, this law;

and, reading these plain and concise letters, let us become toward our neighbours such as we wish others to be toward ourselves, that we may both enjoy the security of the present life and attain the good things to come, by the grace and love toward mankind of our Lord Jesus Christ, with whom to the Father, together with the Holy Spirit, be glory, might, and honour, now and ever, and unto the ages of ages. Amen.