220 He says, It is superfluous to write, yet writes. Wisdom herein.

HOMILY XIX.

2 Cor. ix. 1.

For as touching the ministering to the saints, it is superfluous for me to write to you.

Though he had said so much about it, he says here, It is superfluous for me to write to you. And his wisdom is shewn not only in this, that though he had said so much about it, he saith, it is superfluous for me to write to you, but in that he yet again speaketh of it. For what he said indeed a little above, he said concerning those who received the money, to ensure them the enjoyment of great honour: but what he said before that, (his account of the Macedonians, that their deep poverty abounded unto the riches of their liberality, and all the rest,) was concerning loving-kindness, and almsgiving. But nevertheless, although he both had said so much before, and was going to speak again, he says, it is superfluous for me to write to you. And this he does the rather to win them to himself. For a man who has so high a reputation, as not to stand in need even of advice, is ashamed to appear inferior to, and come short of, that opinion of him. And he does this often in accusation also, using the rhetorical figure, omission, for this is very effective. For the judge seeing the magnanimity of the accuser, entertains no suspicions even. For he argues,' he who when he might say much, yet saith it not, how should he invent what is not true?' And he gives occasion to suspect even more than he says, and invests himself with the presumption of a good disposition. This also in his advice, and in his praises, he does. For having said, It is superfluous for me to write to you, observe how he advises them, For I know the forwardness of your mind, for which I boast

Quickens their emulation by the zeal they first provoked. 221

qfyou to them of Macedonia. Now, it was a great thing, that 2 Cor. he even knew it himself, but much greater, that he also published _±±iL_ it to others: for the force it has is greater: for they would not like to be so widely disgraced. Seest thou his wisdom of purpose? He exhorted them by others' example, the Macedonians, for, he says, I do you to uil of the grace of Godc. 8, l. bestowed upon the Churches of Macedonia. He exhorted them by their own, for he saith, who have begun before not ibid. 10. only to do, but also to be forward, a year ago. He exhorted them by the Lord's, for ye know he saith, the grace of owribid. 9. Lord, that though He was rich, yet for our sakes He became poor. Again he retreats upon that strong main point, the conduct of others. For mankind is emulous. And truly the example of the Lord ought to have had most power to draw them over: and next to it, the [consideration] of the recompense: but because they were somewhat weak, this draws them most. For nothing does so much as emulation. But observe how he introduces it in a somewhat novel way. For He did not say,' Imitate them;' but what?

The emulation caused by you hath provoked very many. What sayest thou? A little before thou saidst, [they did it) of their own accord, praying as with much intreaty, how then now, the emulation caused by you? 'Yes,' he saith,' we did not advise, we did not exhort, but we only praised you, we only boasted of you, and this was enough for exhortation of them.' Seest thou how he incites them each by the other, these by those, and those by these, and, along with the emulation, has intermingled also a very high encomium. Then, that he may not elate them, he follows it up in a tempered tone, saying, The emulation caused by you hath provoked very many. Now consider what a thing it is, that those, who have been the occasion to others of this munificence, should be themselves behind hand in this contribution. Therefore he did not say,' Imitate them,' for it would not have kindled so great an emulation, but how? 'They have imitated you; see then that ye the teachers appear not inferior to your disciples.'

And see, how, whilst stirring up and inflaming them still more, he feigns to be standing by them, as if espousing their party in some rivalry and contention. For, as he said above, Of their own accord, with much entreaty they came to tts, 222 Feigns to be of their party. Uses human motives, shame.

H(mu.insojniick that we desired Titus, that as he had begun, so he XIX- would finish the same grace; so also he says here,

Ver. 3. For this cause have I sent the brethren, lest our boasting should be in vain.

Seest thou that he is in anxiety and terror, lest he should

seem to have said, what he said, only for exhortation's sake?

'But because so it is,' saith he, I have sent the brethren; 'so

earnest am I on your behalf,' lest our boasting should be in

vain. And he appears to make himself of the Corinthians'

party throughout, although caring for all alike. What he

says is this; 'I am very proud of you, I glory unto all, I

1 i.e. boasted even unto them', so that if ye be found wanting, I

Mace- am partner in the shame.' And this indeed he says under

donia. limitation, for he added,

In this behalf, not, in all points;

That as I said, ye may be ready. 'For I did not say, 1 they are purposing,' but' all is ready; and nothing is now wanting on their part. This then,' he says,' I wish to be shewn by your deeds.' Then he even heightens the anxiety, saying, Ver. 4. Lest haply if there come with me any from (2.) Macedonia, we, (that we say not ye,) should be ashamed in this same confident boasting. The shame is greater, when the spectators he has arrayed against them, are many, even those same persons who had heard [his boasting.] And he did not say, ' for I am bringing with me Macedonians;' 'for there are Macedonians coming with me;' lest he should seem to do it on purpose; but how [said he?] Lest haply, if there come with me any from Macedonia?' For this may happen to be,' he says, ' it is matter of possibility.' For thus he also made what he said unsuspected, but had he expressed himself in that other way, he would have even made them the more contentious. See how he leads them on, not from 'spiritual motives only, but from human ones as well. 'For,' says he, ' though you make no great account of me, and reckon confidently on my excusing you, yet think of them of Macedonia,' lest haply if they come and find you; and he did not say ' unwilling,' but unprepared, not having got all completed. But if this be a disgrace, not to contribute quickly; consider how great it were, to contribute either not at all, or less than behoved. Then he lays down Discourses farther of giving; as, quickly, largely, gladly. 223

what would thereupon follow, in terms at once gentle and 2 Cor. pungent, thus saying, We, (that we say not ye,) should be—— ashamed. And he tempers it again, saying, in this same confident boasting, not as making them more listless, but as shewing, that they, who were approved in all other respects, ought in this one also to have great fearlessness.

[2.] Ver. 5. Therefore I thought it necessary to send the brethren before, that they might make up beforehand this your bounty, that the same might be ready, as a matter of bounty, and not as of covetousness.

Again, he has resumed the subject in a different manner: and that he may not seem to be saying these things without object, he asserts that the sole reason for this journey was, that they might not be ashamed. Seest thou how his words, It is superfluous for me to write, were the beginning of advising? You see, at least, how many things he discourses concerning this ministering. And along with this, one may further remark, that, (lest he should seem to contradict himself as having said, It is superfluous, yet discoursing at length about it,) he passed on unto discourse of quickness and largeness, and forwardness [in contributing,] by this means securing that point also. For these three things he requires. And indeed he moved these three main points even at the first, for when he says, in a great trial of affliction the abundance of their joy, and their deep poverty, abounded unto the riches of their liberality, he says nothing else, than that they contributed both much, and gladly, and quickly; and that not only did not giving much pain them, but not even being in trials, which is more grievous than giving. And the words, they gave themselves to us; these also, shew both their forwardness, and the greatness of their faith. And here too again he treats of those heads. For since these are opposed to [each other,] munificence and forwardness, and one that has given much is often sorrowful, whilst another, that he may not be sorry, gives less; observe how he takes care for each, and with the wisdom which belongs to him, For he did not say,' it is better to give a little, and of free choice, than much of necessity;' because he wished them to contribute both much, and of free choice; but how saith he? that they might make up beforehand this your * This verse, as given by Chrysostom, varies somewhat from the Received Text. 224 First, willing. Next largely. It is sowing. Ergo, a harvest.

Homil. bounty, that the same might be ready as a matter of bounty*,

\~^MM.and not as of covetousness. He begins first with that

*»g, f which is pleasantest and lighter; namely, the 'not of

i iymt necessity,' for, it is bounty he says. Observe how, in the form

of his exhortation, he represents at once the fruit as springing

up, and the givers as filled with blessing. And by the term

employed he won them over, for no one gives a blessing

with pain. Yet neither was he content with this; but

added, not as of covetousness. 'Think not,' he says,' that we

take it out of covetousness, but that we may be the cause of

a blessing unto you.' For covetousness is on the part of the

unwilling, so that whoso giveth alms unwillingly, giveth of

*lite- covetousness2. Then from this he passed on again unto

gWet'h tnat»tne K'v'"g munificently.

covet- Ver. 6. This too I say: that is, along with this I say also ouimess that What?

He which soweth sparingly shall reap also sparingly; and he which soueth bountifully, shall reap also bountifully. And he did not say niggardly, but a milder expression, employing the name of the sparing. Andhecalled the thing sowing; that thou mightest at once look unto the recompense, and having in mind the harvest, mighlest feel that thou receivest more than thou givest. Wherefore he did not say,' He that giveth,' but He that south: and he said not 'ye, if ye sow,' but made what he said general. Neither did he say,' largely,' but bountifully, which is far greater than this. And again, he betakes himself to that former point of gladness; saying,

Ver. 7. Let every one do according as he is disposed in his heart. For a man, when left to himself, does a thing more readily, than when compelled. Wherefore also he dwells upon this: for having said, according as he is disposed, he added,

Not grudgingly, nor of necessity. And neither was he content with this, but he adds a testimony from Scripture also, saying,

For God loveth a cheerful giver. Seest thou how frequently he lays this down ? I speak not by commandment: and, Herein I give my advice: and, as a matter of bounty, and not as of covetousness and again, not grudgingly, nor of necessity, for God loveth a cheerful giver. In this passage I am of opinion, that a large [giver] is intended; the Apostle however has taken it, as of giving with readiness.