Commentary on 2 Corinthians 9.1–10.18

“For concerning the ministry that is done for the saints, it is superfluous for me to write to you; for I know your ready will, for which I boast about you to the Macedonians.” These too are words of one who wins them over. For he says it is superfluous to write about the ministry done for the saints, so as to appear to think well of them; for it is superfluous to admonish one whom you know will do it. But to show his diligence, it is necessary that he write, both to make them more ready and to make plain what he declares about them to others. For superfluous things usually produce greater earnestness; for the Lord too, not doubting the apostle Peter's love toward him, says to him a third time: “Simon son of John, do you love me?” (John 21:17). This threefold repetition seems superfluous, but it serves to make the warning complete, so that he may know that he must take care with great diligence of what is often commanded. “For Achaia has been prepared since last year.” After the Macedonians, Achaia, that is, the churches of the province of Achaia (not all, for the Corinthians too are Achaeans), had prepared themselves, led by emulation of the Macedonians, to minister to the saints. By saying this he exhorts the Corinthians more, saying that they were prepared since last year and were now only waiting for their ministry to be distributed according to each one's need. “And your zeal has provoked very many.” He says that after the Macedonians Achaia is prepared, and next that the Corinthians too should become prepared according to their promise; and that the other churches, through emulation of the Corinthians, when they heard that these had earlier been entangled in many errors but afterwards, correcting themselves, had become of good will, were stirred to good work; because if those who had behaved badly after receiving the faith had begun to have this will, how much more those in whom these vices were not found.

“But I have sent the brothers, so that our boasting, by which we put you forward, may not be made empty in this respect; so that, as I said, you may be prepared.” He mentions the brothers spoken of above, that is, Titus and the helpers he joined to him, to exhort them more urgently to fulfil their promise in the ministry to the saints; so that not only by letters but face to face they might win them over with frequent admonitions, lest the Apostle's exultation, by which he gloried in the splendour of their mind, be emptied. By mentioning this rather often, then, he shows his earnestness toward them, not wishing them to be put to shame.

“Lest, when Macedonians come with me and find you unprepared, we be ashamed (not to say all of you) in this respect.” It is plain that if what he testified about them is not found, he himself will blush, and they themselves will be still more confounded, who would not have tried to do this even because the Apostle had stood as their witness, so as to make it true, or for the sake of so great a man's person.

“So I thought it necessary to ask the brothers to go ahead to you and prepare this blessing of yours that was promised, so that it may be ready as a blessing, not as an extortion.” To show his earnestness further, he said that he had asked the brothers, so that, admonished through them, they might fulfil what they had promised and were not fulfilling. Whereas above he says Titus set out of his own accord, that is, it was not extorted from him, but as soon as he heard he gladly embraced it, so that he seemed to set out to them willingly because of the hope he had of them, now he indicates that he asked them not as though they were unwilling to go; but he proves his affection toward the Corinthians when he asks, in addition, those who were willing to go, so that what both they wish and he prays for may be done without any delay. He deals with them, then, so that they may be faithful to their promise, and that he admonishes them for the sake of their reputation, not to take advantage of them; but so that they offer only as much as they will not regret.

“But I say this: whoever sows sparingly will also reap sparingly.” By “sparing” he means the miser, from whom a contribution must be extorted; for he regrets that he promised. He gathers this from their slowness, who had promised long ago and had been deliberating a long time. For this sparing one the harvest is small, because he sows with hesitation; for he does not know that what he does is profitable. “But whoever sows in blessing will also reap from blessing.” The one who sows in blessing is the one who does this with good will, in hope of future recompense. “Each according to the purpose of his heart, not out of sadness or necessity; for God loves a cheerful giver.” He teaches them that this profits for the future if it is done with a glad mind. For out of those who contribute, God has chosen this one to be repaid, who acts with a devoted heart, as one laying up treasure with God; for one who does it unwillingly, out of present shame, so as not to be found disgraceful when others contribute, has no reward.

“God is able to make all grace abound in you.” He wishes that the power of God may be present to them, so that, as he pricks their hearts in amending their vices and in the truth of the teaching, so also in this he may favour their undertakings, so that they may abound in every good work through the grace of God. “So that, always having all sufficiency in all things, you may abound in every good work.” He says and wishes this: that in every matter they may always be sufficient for themselves by God's will and not lack what is necessary for salvation. If, then, they choose for themselves sufficiency alone, they will be able to abound in God's work; for by keeping for themselves what is sufficient, they must spend the rest on the needs of the saints or the poor; and this will be to abound in every good work. For although what a person of small means gives is little, yet it abounds, because it is done with right judgment; and not only how much is asked, but also out of how much and with what mind it is given. Indeed, the widow in the gospel (Luke 21:3) was praised for a little, and those who put in much were not praised. For her little is much, because she put in more than she could; but the rich put in less, though they could do more; and therefore the small amount of her who put in beyond her strength was found more than the much of the rich, because they put in out of what they had in abundance. One who gives as much as he can, then, does rightly; yet he has that widow before him, because she put in all she had.

“As it is written: He scattered, he gave to the poor; his righteousness remains for ever.” This is written in the hundred and eleventh psalm, and by the example he adds to the care of the poor, so that they may abound in every good work. For if the righteousness of the one who gives generously to the poor remains for ever, how much more that of one who ministers to the saints? For those can be called poor who are publicly needy; but the saints are distinguished from them, because these are servants of God, persisting in prayers and fastings, leading a pure life, like Anna the prophetess (Luke 2:37), who did not depart from the temple, serving with fastings and prayers day and night, putting aside all care of the world. This mercy, then, is called righteousness; because the one who gives, knowing that God gives all things in common to all, since his sun rises on all, and he rains on all, and he has given the earth to all, therefore divides with those who do not have the plenty of the earth, so that they may not seem deprived of God's benefits. He is righteous, then, who does not keep for himself alone what he knows was given to all; and righteous not only in this time but also for ever, because in the age to come he will have this with him perpetually.

“Now he who supplies seed to the sower will also supply bread to eat, and will multiply your seed and increase the fruit of your righteousness, so that you may be enriched in all things in all simplicity.” All things are God's, and both seeds and what springs up grow by God's will and are multiplied for human use. God, then, who gives these things, himself also commands that they be shared with those in need; and therefore one who gives according to God's will cannot fail to be increased by God's will with such growth, so as to enlarge the fruit of righteousness; for to the giver he adds, so that he may have more from which to give. This is righteousness: that since God gives, a person in turn should give from it to the one who lacks. For he wants these to be ministers of those who, choosing better things, spurn the plenty of the present time, binding themselves wholly to the things of God. For God grants help to each according to his good will; for the saints, who wish to possess nothing here except to have food and clothing, God has appointed as their guardians those who wish to have these things; so that whoever ministers to them well and simply may be increased by God's will, so as always to have from which to give, being enriched both for the present and for the future. For sowing once, he will reap twice; so that, if he considers his future hopes, he will not wish to have them subject to him, but will rather bow himself to them, because he will receive the reward of this from God. For if he wishes them to be humbled to him for the present, he loses the hope of the future; for here he receives the reward of his work, not doing this simply, as the Lord says: “Truly I say to you, they have received their reward” (Matt 6:2).

“Which works thanksgiving to God through us. For the ministry of this service not only supplies what the saints lack, but will also abound through the thanksgivings of many to God, through the proof of this ministry, glorifying God for the subjection of your confession to the gospel of Christ, and for the simplicity of your sharing with them; and their prayers for you, as they long to see you because of the surpassing grace of God in you. But thanks be to God for his inexpressible gift.” He says this because whoever, through the stewards of God's gift, does this work for which thanks are given to God by those who receive the necessary support in the name of Christ, not subjected to beggary but to God, by whose goods they know they are fed, receives thanks not only from them but from the rest of the brothers, who give thanks to God for them, commending their deed to the Lord; so that, giving to a few, they are commended to God by the entreaties of many. For, approving their mind in this work, they glorify the Lord in them, strengthened by hope in whom they obey the gospel of Christ in subjection of mind, so as not to wish them to be humbled to themselves while supplying what is necessary to the saints. And this will be to give thanks in the simplicity of their sharing, commending themselves to their prayers and desires. For who would not desire to see with his own eyes those who have become subject to his needs for the sake of God's name? Indeed, they are called gifts of God; for whoever ministers to them gives to God; because what is given is credited to the one who commands it to be done. “But giving thanks to God in these things, and for his inexpressible gift.” For it is the gift of God that stirs people to good work; for the hope of the promise provokes them to the ministry mentioned above.

“Now I myself, Paul, beseech you by the meekness and gentleness of Christ, I who am humble face to face among you, but when absent am confident toward you.” This is what he now says: that he is the same absent as present. For he was not humble face to face through flattery or subjection in any matter, he who guarded his constancy so jealously that he sometimes refrained even from lawful things, so as not to be swayed. Hence he says in another letter: “All things are lawful for me, but I will not be brought under anyone's power. Food is for the belly and the belly for foods; but God will destroy both it and them” (1 Cor 6:12–13). Therefore, absent, he beseeches, and puts forward the gentleness of Christ, so that when present he may not be found harsher than he is in the letter because of their vices; so that those who had not yet amended, by setting themselves in order, might soften the Apostle's rigour toward themselves; and that, finding them moderate, he might restrain his severity and rejoice in them. So by “confidence” he meant boldness of severity, which perhaps he was thought to have only in a letter but not present face to face; for in the first letter he seems severe and too rigid; and therefore he warns them, so that he may not use the same severity when present, as they did not expect.

“But I ask that when present I may not have to be bold with that confidence with which I am thought to be bold against some who think that we walk according to the flesh.” It is the same sense, which he repeats to make it clear; for he prays that he may find them such that he is not forced to be angry, but may rest with them. Here, then, he has disclosed what he indicated above, and he makes it still plainer in what follows: that this confidence, which here he called boldness, is of the power given him by Christ, whose deputy he is, to punish those who, acting under the name of Christ, do not obey so as to correct what they are reproved for. He speaks of those who, not receiving the spiritual things spoken by the Apostle, regarded him as if he spoke fleshly things that were not to be received. Therefore he says: “who think that we walk according to the flesh”; because one who spurns spiritual things thinks them fleshly.

“For though walking in the flesh, we do not wage war according to the flesh.” That is: placed in the body, we live spiritually; for one who does what pleases God lives spiritually. The one, then, who wages war according to the flesh is the one who obeys the desires of the flesh; for every error is called flesh. But the one who obeys Christ in faith and discipline wages war for Christ.

“For the weapons of our warfare are not fleshly, but strong for God.” They are strong because they are incorruptible; for all fleshly things are corruptible. They are weapons, then, because they fight against vices, bearing the standard of their emperor Christ, who is the enemy of vices; for as an emperor defends his kingdom through his soldiers, so the Saviour through his servants defends the profession and discipline of the one God.

“For the destruction of fortifications, destroying thoughts and every height that exalts itself against the knowledge of God.” The spiritual weapons are the faith of an uncorrupted preaching. Through them God conquers the principalities and powers, who, it is clear, exalt themselves against the faith of Christ so as to usurp dominion for themselves, inserting themselves into people's thoughts so as to call them away from God's lordship; and these thoughts the truth of faith destroys. By fortifications, then, he means the principalities and powers and spiritual forces of wickedness, which exalt themselves and arm the minds of unbelievers to contradict Christ; against them the law of God fights, scattering their counsels. “And bringing into captivity every understanding, and leading it to the obedience of Christ.” He takes the understanding captive when he overcomes the one who contradicts by reason, and leads him, humble and meek, to the faith of Christ, which he had previously resisted.

“And being ready to punish all disobedience, when your obedience has been fulfilled.” It is plain that he punishes disobedience when he condemns it through obedience, destroying it when he leads those who resist to faith, so that unbelief may be condemned by those by whom it was defended.

“See the things that are before your face.” Now he wants them to consider what is plain, that is, what he is about to say, so that they may judge things that are evident. He says, then: “If anyone is confident that he is a servant of Christ, let him consider this again within himself: that as he is Christ's, so also are we.” He speaks to those whose pride he touches, who, presuming on themselves with puffed-up mind, thought less of the Apostle than was fitting, as though they did not need his precepts. He admonishes them that if they were confident of themselves because they were servants of Christ, they certainly ought not to doubt about the Apostle, but rather think of him at least in the same way, even though he is unequal; when surely they ought rather to prefer to themselves the teacher of the gentiles. But here he teaches them humility in himself by making himself their equal, though he was a vessel of election and teacher of the gentiles in faith and truth. He wants them, then, to consider this, which is certainly seen in clear light: that none of the believers should think more of the Apostle than of himself; how much more should no one think less of him than of himself? This, then, he urges and teaches, lest by pride of mind they lose the merit of a good life. For whoever knows that he is something, let him humble himself, so that he may become greater.

“For even if I boast somewhat more of our authority, which the Lord gave us for building up and not for destroying you, I shall not be ashamed.” Now he indicates that above he humbled himself by comparing himself with them; whereas if he raised himself up he would not be ashamed, because he received from the Lord the authority to preach, to save, not to destroy, those who obey. If, then, this man, who was sent by the Lord, bows himself and compares himself to inferiors, how much more ought those who had no testimony not to compare themselves, not to say prefer themselves, to greater men?

“But so that we may not be thought to frighten you, as it were, by letters.” One can seem to frighten by letters who neither has any authority nor has the confidence to reprove when present, but dares when absent because he is afraid when present.

“For his letters, they say, are weighty and strong, but his bodily presence is weak and his speech contemptible.” “Let such a person consider this, that what we are in word through letters when absent, such we are also in deed when present.” Therefore he proves that he is no different absent than present, because he was not presumptuous. For he had received authority from the Lord; for one to whom authority has not been given can be bold when absent but is ashamed when present. Therefore the Apostle does not blush when he rebukes, because he does it by the confidence of authority. He speaks this way because of those who, not having been sent, preached flatteringly, because they wished to commend themselves.

“For we do not dare to join or compare ourselves with some who commend themselves.” Those who commend themselves are those who, without having received authority, wish to lord it, claiming authority for their own name. For one who is sent claims power not for himself but for the one by whom he is sent; by which he also shows that he has been chosen as a steward by the Lord. So, then, he does not join or compare himself with those who preach without being sent, since he presumes nothing beyond what has been granted.

“But we, measuring ourselves by ourselves and comparing ourselves with ourselves, will not boast beyond measure, but according to the measure of the rule which God has apportioned to us, a measure reaching even to you.” He says that he uses as much authority as has been granted by the Author and does not go beyond the measure. Therefore, he says, our boasting will not be proud, since we do not overstep the boundary of the authority given. He put “boasting” for the authority he used in rebuking sins, so as to save them. Nor does he say he boasts in the loftiness of his authority, but for their building up. For he shows an authority of which, if he wished to boast, he would not be ashamed, because it was given him by the Lord. But he uses it in such a way as to boast only in the progress of believers, constantly rebuking the vicious, so as to boast in their salvation, so that the authority given may profit salvation, not pride. In two ways, then, he testifies that he does not boast beyond measure: both because it is according to the authority given, as he said, and because he did not claim authority beyond where his preaching resounded. For he was confident about those whom he himself had founded in the faith of Christ. For he says it was apportioned to each to whom he should be directed in preaching, so that each might have certain cities of his own, in whose faith he might boast. For by God's will this apostle was called to preach to the Macedonians, and he was admonished by the Lord to evangelize the Corinthians. To them, then, he speaks boldly, whom he himself founded and to whom he came by God's will; to others not with such confidence, because they were in another's rule, that is, in the portion of another evangelist.

“For we are not overextending ourselves, as though we did not reach to you”: that is, we do not overextend ourselves in preaching as though we had not come as far as you, but we came to you appointed, God sending us. To overextend is to extend beyond what is granted, but not beyond; because God gave a measure that his evangelists were to keep, which he here testifies that he keeps. For he shows this so that they may know that he was directed to them by God, and therefore they ought to obey his admonitions, lest by despising them they seem to resist God, by whom he was sent.

“For we came as far as you in the gospel of Christ, not boasting beyond measure in others' labours.” Here it appears more plainly what he means: that he himself had founded them. Therefore he speaks to them with such confidence; for they had not been won to the faith by another's labour, as he says in another letter: “For in Christ through the gospel I begot you” (1 Cor 4:15). One who boasts in his own labour, then, does not boast beyond measure. “But having hope that as your faith grows we shall be magnified in you.” Because he hopes for the fruit of his labour, their faith once won, he declares that he does not do this negligently, so as to yield to weariness and troubles; because he believed he would be magnified before God if his hearers increase in faith, as the Lord says: “Father, as you sent me into this world, I also sent them into this world, and for them I sanctify myself” (John 17:18–19). He says this because the testimony of a teacher is in obedient disciples; hence he says:

“To be magnified in you according to our rule in abundance, so as to preach the gospel even in the regions beyond you.” Gladder because of their faith, he declares that he will necessarily preach beyond them, to increase the glory of preaching, where it had not yet been preached. “So as not to boast in another's rule in things already prepared.” It is plain that a prudent man does not trust in, nor hope for glory from, things that rest on others' labours. Therefore the Apostle too does not presume upon those who believed through others' preaching, lest he seem to boast in others' labours; but he strives for this, to preach to those to whom it had not been proclaimed, so as to seek glory by his own labour.

“But whoever boasts, let him boast in the Lord.” By saying this he signified that this very confidence and boasting is to be given to the Lord, whose grace it is; so that whoever trusts in the authority of the gospel should trust in God as its author, so that the gain of all divine business may come as profit to the Lord. But one who does not receive authority from God cannot boast in the Lord, because he seeks his own glory.

“For it is not the one who commends himself who is approved, but the one whom the Lord commends.” It is true that the Lord commends, and that one is approved, whom he holds worthy and sends to preach his gift; but the one whom he does not send he does not commend. But one who preaches without being sent commends himself; and therefore he is not fit, but presumptuous and reprobate.