GENEROSITY IN GIVING Having talked in the previous chapter about the mutual comforts, and his great joy for the repentance of the Corinthians; the apostle Paul talks in the present chapter about the practical love toward the poor saints in Jerusalem who suffered from persecution, famine, and wars. And he sought from the church in Corinth to receive his disciple Titus and his two companions. As an apostle to the Gentiles he did not disregard the needs of the Christians of Jewish origin, nor counted the ministry in Jerusalem as something out of his concern. But as a loving father for all mankind, like His Lord, felt the commitment to provoke the Christians of a Gentile Origin to contribute abundantly to cover the needs of the church in Jerusalem. In the present chapter, the apostle demonstrates his great care for the poor wherever they are, and not just those in the churches which he ministers. He also referred to the necessity of choosing certain trustworthy persons, faithful before God and people, to deliver their gift to Jerusalem. He also asked them to bind the giving of money to that of the heart, and to bind the generosity in giving to wisdom and moderation. 1- The generosity of the churches of Macedonia1 - 6 2- A call for giving7 - 15 3- Recommending Titus and his two companions16 – 24 1- THE GENEROSITY OF THE CHURCHES OF MACEDONIAH: “Moreover brethren, we make known to you the grace of God bestowed on the churches of Macedonia” (1) The apostle took the chance of that the churches of Macedonia -- those of Philippi, Thessalonica, Perea, and others in the province of Macedonia – have generously given, to provoke the Corinthians, and the Christians of Achaia to follow suit. The 239 generosity of those churches did not come out of an atmosphere of competition, nor for the sake of appearance, or out of a mere human emotion, but was a fruit of the grace of God that works in the heart, not only to give money, but also to give oneself; It is a giving through the divine love poured upon the soul. Every giving, and every good virtue is a gift or grace from God. It is the grace of God that turns our life to become constructive and of benefit for the life of others. About the Corinthians, the apostle Paul says that they receive God’s grace, and have received the word of faith with piety. Giving is a business, whose headquarter is in heaven, and its owner is not a man but God Himself. (St. John Chrysostom) By the grace of God, Paul means every good work. And by so saying he does not exempt the role of the free will. Yet the lesson here is that every good work becomes possible by the help of God1. (Theodoret, Bishop of Cyrus) Working in the heart, the divine grace opens up the believer’s heart in love for his brethren, to become like God. There is nothing that makes us close to God, and in His image, like the good work2. Giving alms is a deed, so powerful and of so much authority, that it could loosen the chains and the shackles, scatter the darkness,quenches the heat of the fire of hell, and qualify its doer to liken God, who says: “Be merciful, just as your father also is merciful”.(Luke 6: 36) 3. 1 PG 82: 422. 2 In Rom., hom. 19. . 3 الخب والعطاء، 1970 ، ص 18 240 Being merciful toward others is a virtue that makes glad the heart of God; … It is an exalted feature of the good souls, that makes them more proud and noble; … It is a feature of God. (St. John Chrysostom) Two works of mercy make man free: ‘Forgive to be forgiven’; and ‘Give to be given’. What does the poor beg from you? Bread. And what do you beg from God?: Christ who says: “I am the bread coming down from heaven” (John 8: 35). In case you wish for your prayers to fly up to God, Provide it with two wings: fasting and almsgiving1. (St. Augustine) “for during a severe ordeal of affliction, their abundant joy and their extreme poverty have overflowed in a wealth of generosity on their part” (2) Although the Christians in Macedonia, themselves, were poor, persecuted, and suffering a great deal of affliction, yet they were extremely rich in joy and gladness, having found a chance to give to brethren going through more affliction, poverty, and persecution. Through the grace of God, the poor churches that go through affliction feel the commitment to support the churches that suffer more poverty and affliction. In other words, no Christian is exempted from giving, and groaning together with those who go through more labor and need. Liberality in giving provides an abundance of inner joy; By giving from what he has, man opens up his heart to receive generous gifts from heaven. Despite the fact that the Macedonians were lacking material resources, their souls were rich, and were ministering the saints with pure conscience, in an attempt to please God and mot men. 1 Robert Llewelyn, The Joy of the Sairitual Readings throughout the Year, Springfield, Illinois, 1989, p. 37. 241 That is the highest praise: that in sorrow one stays in peace; and in the depth of poverty, he gives generously of what he has1. (Theodoret, Bishop of Cyrus) He who has a merciful soul has a treasure of blessings; being a fountain for the needs of his brethren, and a source of enjoyment of all the rewards set by God2. Mercy would lift man up to a high altitude, and would provide him with a great daring with God3. (St. John Chrysostom) Being sorrowful while giving, you lose both the gift and the worthiness, For God loves a cheerful giver4. (St. Augustine) “For I bear witness that according to their ability, yes, and beyond their ability, they were freely willing” (3) In their liberality they did not set a limit to their giving, like giving the tithes or a little more; but they were willing to give everything they could; And even surpassing this principle, they gave themselves to God by their whole heart, and gave from their own needs more and more beyond their ability, following the example of the poor widow who threw in the treasury of the temple tow mites, all what she had, her whole livelihood (see Mark 12: 41- 44). “imploring us with much urgency that we would receive the gift and the fellowship of the ministering to the saints” (4) The apostle, in his compassionate fatherhood, despite the need of the church in Jerusalem, rejected that gift, on account of that it was beyond the ability of the Corinthians. Yet his rejection inflamed their hearts to persist on their offer, and to implore him 1 PG 82: 422-423. 2 In rom. Hom. 19. . 3 الحب والعطاء، 1970 ، ص 19 4 Robert Llewelyn, The Joy of the Saints, Spiritual Readinfs throughout the Year, Springfield Illinois, 1989,, p. 37. 242 with urgency to receive their gift, counting it a grace they gain from God, and a fellowship in the needs of the saints. Their persistence in complete confidence in faith, and with such a pure mind, looking forward to the heavenly rewards, made the apostle finally give his consent. “The fellowship of ministering to the saints”. By giving we proclaim our working fellowship in the holy body of Christ. What we offer to the needy is the cover for the head that cares for all the members of his holy body. As much as man is one of the “little brethren”, Christ would come to you through him; For he who gives a great man would do it with boasting; Whereas he who gives a poor man, would do that with purity for the sake of Christ1. (St. John Chrysostom) “And this they did, not as we had hoped, but first gave themselves to the Lord, and then to us by the will of God” (5) The apostle did not expect such an amazing kind of giving by the Corinthians; having not only given beyond their ability, but they gave themselves to the lord, to the apostle, and to those with him according to the will of God. They first gave themselves to the Lord, and when they saw that it would be according to His will to give it to His ministers, they realized this divine will to the account of the glory of God. A gift would not be received unless it is given first to the Lord, according to His will, and to the glory of His holy name; presenting oneself or his heart before his possessions. The words: “Not as we had hoped”, refer, not only to the wish of the Macedonians to give, but to the volume of the gift as well2. (Theodoret, Bishop of Cyrus) “So we urged Titus, that as he had begun, so he would also complete this grace on you as well” (6) 1 In Acts hom., 45. 2 PG 82: 423. 243 Titus had begun collecting for the saints of Jerusalem during his first visit to Corinth; when the church there received him with great honor; and all felt his great love for them. Now the apostle Paul sends him to consummate this mission of giving. He does well by calling the giving “grace” … As it is a great goodness and a gift from God …. Feeding Christ when he is hungry is far greater than raising the dead in His name … By making miracles, you become indebted to Him; While by giving, you make God indebted to you1. (St. John Chrysostom) 2- A CALL TO GIVING: “But as you abound in everything – in faith, in speech, in knowledge, in all diligence, and in your love for us – see that you abound in this grace also” (7) The apostle encourages them for having such abundance of talents and progress, and seeks from them to add to them the grace of giving. He showed the abundance of those gifts, starting by faith, and ends by their love for the apostles and the ministers; as though he says that they have got the possibilities of enjoying this grace of giving, as long as they have such an abundance in faith, and in love. As faith is the source of graces, especially if combined with knowledge and diligence. Their church has treasures of the live testimony, the true knowledge of the will of God, and the persistence on growth in the kingdom of God. What then do they lack? They are actually qualified for giving as is befitting. Being rich in faith and love, together with the true spiritual knowledge, they are qualified for the inheritance of the kingdom; which should motivate them to give to those persecuted for the sake of the kingdom, and for the needy. “I do not say this as a command, but I am testing the genuineness of your love against the earnestness of others”” (8) 1 In 2 Cor. Hom 16. PG 61: 556. 244 He did not intend to give it as an order, nor to put certain limits to their giving, to give the opportunity to each to show his inner love, which exalts above any committing law. Their law in giving should be their pure love, their wide hearts, their true knowledge of the will of God, and their own free will. As to the practical example before them, it is the zeal and diligence of the others (the churches of Macedonia); and above all, the Lord Christ Himself, saying: “For you know the grace of our Lord Jesus Christ, that though He was rich, yet, for your sakes, He became poor, that you through His poverty might become rich” (9) The Creator of all, for our sake, “emptied Himself, taking the form of a slave,… humbled Himself and became obedient to the point of death” (Philippians 2: 8); so that by such an optional poverty, we would enjoy His love, become rich by His grace, and have the right for a fellowship with Him in the eternal inheritance. The Lord became poor to give comfort to the poor; he became poor with men, so that no one would despair of salvation because of his poverty1. (St. Jerome) If you attempt to liken God within the possibility of your nature, You will certainly become clothed in that blessed form2. (St. Gregory, Bishop of Nyssa) Who, among men, can claim to know all the treasures of wisdom and knowledge, hidden in Christ, and concealed by the poverty of His body? Though He is rich, He became poor for our sake; that, by His poverty, we might become rich. When He clothed Himself by our mortality, He put death to death. He appeared in poverty, yet he promised riches to us, which he 1 On Ps. Hom. 35. 2 The Beatitude, sermon 1. (ACW). 245 postponed for a little while; He did not lose the riches that He has forsaken by His own free will1. (St. Augustine) Nothing can provoke the great wise soul to consummate the good works like knowing that by that it would liken God. There is no greater encouragement? That Paul personally knows when he exhorts them to humility2. (St. John Chrysostom) “And in this I give my advice: It is appropriate for you who began last year, not only to do something, but even to desire to do something” (10) He does not speak as though giving a command, but giving an advice, that as you have begun this work a year ago, it would be befitting of you to consummate it with willingness. By saying “to desire” (thelein); he means to exhort them to consummate the good work with willingness or with pleasure. Their work is like a bud that started to blossom, but it needs special care so as not to die. “Now finish doing it, so that your eagerness may be matched by completing it according to your means” (11) The apostle does not disregard their true will to work; but says that it would be befitting of everyone to do as much as possible. The will needs serious work, without which, what is good in it would be killed. And work without serious will would take away the joy and gladness from the soul. “For if the eagerness is there, the gift is acceptable according to what one has – not according to what one does not have” (12) If the will is there and active, it would be acceptable to God if translated to serious work as much possible for the believer; according to what he has, and not to give of what he does not 1 SERMONS FOR Christmas and Epiphany (ACW), 12: 3. 2 In Pilpp., hom. 6. 246 possess; like robbing the right of his parents on him, or that of his children and wife, under the pretence of giving. “I do not mean that there should be relief for others and pressure on you” (13) Man has to be wise in his giving; so that love would be bound to wisdom. “But it is a question of a fair balance between your present abundance and their need, so that their abundance may be for your need” (14) Man should wisely give of his abundance to others; and accept from others of their abundance to fulfill his needs; So that there would be a kind of balance and equality. The divine providence allowed for the existence of inequality among men; to open the door for practicing love by mutual giving between them. How could be giving spiritual things for the sake of material thing be called ‘balance’ or ‘equality’? It would only be as such, either because of abundance and need; Or he so says concerning the present life? That is why, after saying “balance”, he hastened to say “present abundance” (namely in the present life). He so says to counter the haughty thoughts of the rich; and to show that after our departure from here, the spiritual things will have a far greater value. Here, we may enjoy equality, but there, there will be a greater discernment and exaltation, when the righteous will shine with a more splendor than the sun1. (St. John Chrysostom) He who gives temporal help to those with spiritual talents, are considered as partners in these talents. As those with spiritual talents are but a few compared to those with an abundance of temporal things; Yet, by this those who have an abundance of possessions would have the opportunity to share in the virtues of 1 In 2 Cor. Hom 17. PG 61: 560. 247 the needy, through providing of their abundance to the saintly poor1. (Pope Gregory the Great) “As it is written: ‘He who had gathered much had nothing left over, and he who gathered little had no lack” (15) Here he refers to what came in the book of Exodus (16-18), when the children of Israel gathered the Manna in the early morning hours before the sun gets warm. Those who gathered too much, what was left over got corrupted; And those who gathered less have eaten to fulfillment, to need no more. Such would be our giving or taking; By giving we do not become in need, and by taking we shall have no leftovers; because we shall eventually leave everything when we depart from this world. 3- RECOMMENDING TITUS AND HIS TWO COMPANIONS: “But thanks be to God who puts the same earnest care for you in the heart of Titus” (16) What preoccupies the heart of Paul, preoccupies the heart of Titus his disciple, who set forth, of his own accord to Corinth to provoke them to give. Here, the apostle presents a sacrifice of thanksgiving to God who has put in the heart of Titus what He did in his own heart toward them. “For not only he accepted the exhortation, but being more diligent, he went to you of his own accord” (17) The apostle was not offended because Titus moved of his own accord to work, but, on the contrary, he rejoiced in him, and thanked God who worked in the heart of his disciple as he did in his own heart. The apostle exhorted Titus to go to them, to discover that he has put in his heart to do that before being asked. “And we have sent with him the brother whose praise is in the gospel throughout all the churches” (18) 1 On the Mystical Church PL 76: 1159-1170. 248 Some believe that that brother whom the apostle asked to accompany Titus was Luke the preacher. who was well known by his ministry, and was commended in several churches. Whereas some others believe that he was Silas, or Barnabas, or Mark, or Apollos. Anyway that brother was well known to the church in Corinth as a co-worker with the apostle Paul, who says: “And not only that, but who was also chosen by the churches to travel with us with this gift which is administered by us to the glory of the Lord Himself and to show your good will” (19) He is a trustworthy minister who works to the account of the kingdom of heaven, and to the growth of the church in Corinth. By saying: “chosen by the churches to travel with us”, reveals that the apostle Paul appreciated the view of the congregation even in choosing those who accompanied him in his preaching trips. It so seems to me that he is referring to Barnabas. And by saying: “with this gift which is administered by us”, he means the proclamation of the word and preaching the gospel, or in the matters concerning the money; or rather to both of them1. (St. John Chrysostom) “We intend that no one should blame us about this generous gift that we are administering” (20) The apostle, very much caring that no one would be stumbled because of him or of anyone of his company, particularly that this ministry involved being trusted with a great sum of money, he insisted that his co-workers should be chosen by the churches from among those wit good reputation and blameless behavior, to protect them against anyone evil-minded who may attempt to distort their reputation or accus them of greed or treason. “For we intend to do what is right, not only in the Lord’s sight, but also in the sight of others” (21) 1 In 2 Cor. Hom 18. PG 61: 565 249 A minister should be trustworthy, not only in the sight of God who knows what is hidden in the hearts, but also in the sight of men, to avoid any probability of offense in the churches. While striving for the sake of the upright life, the apostle cared as well for his own good reputation in the sight of God and men; fearing God, and caring for men. In that same talk, he chose to please the others by works more than by words; on account of that a thing would be described as being good, if it is according to the practical actuality; The teacher, being committed to have control on his words, and would never allow words to control him, he says: “…. Not with the wisdom of words, lest the cross of Christ should be made of no effect” (1 Corinthians 1: 17)1. (St. Augustine) “And with them we are sending our brother whom we have often tested and found eager in many maters, but who is now more eager than ever because of his great confidence in you” (22) They were accompanied by a third minister well known to the apostle Paul, in whose zeal, love, and faithfulness he trusted; and whose zeal and activity became more apparent, when the Corinthians proclaimed their trust in him as well. The way a faithful minister inflames the hearts of the people of God to work, the confidence of the people in the minister would motivate him to work with more zeal and diligence. The relationship of the shepherd with his flock is a mutual relationship, each of them support the other. The third minister is believed to be Apollos. “As for Titus, he is my partner and co-worker in your service; as for our brothers, they are messengers of the churches, the glory of Christ” (23) He ended his talk by commending all: Titus as a partner in ministry (although he is his disciple), and the two other ministers, 1On Christian Doctrine, 4: 28 (61). 250 who were messengers of the churches to work for the glory of Christ, were most probably Luke and Apollos the apostles. “Therefore, openly before the churches, show them the proof of your love, and of our reason for boasting about you” (24) Having commended those whom he was going to send to the Corinthians, he demanded from them to translate their love for them in a practical way, in order that he would boast about them as a congregation who love the faithful ministers of Christ. By saying “before the churches”, he means for the glory and honor of the churches; As, by honoring them, they would be honoring the churches that sent them and ordained them; and much more it would be to the glory of God, by honoring His minister1. (St. John Chrysostom) Elijah the servant of God was not in need of favor from anyone, as the ravens were commanded to bring him bread and meat (1 Kings 17: 4-9); Yet, to bless the pious widow, God sent Elijah to her; And he who was fed secretly by God, was fed by her. Proclaiming the reward of that service, the Lord says: “He who receives a righteous man in the name of a righteous man shall receive a righteous man’s reward” (Matthew 10: 41, 42). (St. Augustine) 1 In 2 Cor. Hom 18. PG 61: 567. 251 AN INSPIRATION FROM 2 CORINTHIANS 8 MY HEART IS IN YOUR HANDS GRANT IT THE LIFE OF GIVING You came down to me, O You Rich One. To let me acquire You; You became poor for my sake, to make me dare to unite with You. To make me enjoy You, by granting me the fellowship of Your heaven. To give me Your resurrected life, to make me eternally rich. Who opens my heart with love, to make its pleasure in giving. Your grace, O You Rich One, grants me love. Bear my heart up to Your spacious heaven; To be conformed by Your fiery Spirit, to become Your icon. To make it very spacious, to become heavenly, and to give abundantly and cheerfully. Yes. Your grace conforms my depths. Turns my heart of stone into one of flesh You make me close to You, and to liken You. You loosen the chains of my love for the narrow world. And destroys the strongholds of my selfishness. Behold, my will is in Your hands. It harmonizes with Your will, and works according to Your grace. I find my pleasure in giving, like You, O the Beneficent. I count all I have as Your possession. You made me a steward on it to the account of all men. So as not to become like a mouth that closes shut on food, and does not pass it to the stomach. It would be then rot, and would destroy with it all the body.. What I distribute is the possession of all; on which I have no favor. 252 Accept the giving of myself to You, together with that of my brethren. Grant me the spirit of cheerfulness while giving. To let me experience the deposit of the exultation of heaven. To give is more better than to take; Together with every giving, I see You granting me the enjoyment of Your presence. Together with every giving, You flow with Your abundance on me.
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