Cornelius a Lapide
Table of Contents
Synopsis of the Chapter
First, he exhorts the Corinthians to almsgiving for the poor of Jerusalem, by the example of the Macedonians, who were so liberal toward them.
Second, in verse 9, by the example of Christ, who became poor for our sake, that He might enrich us by His poverty.
Third, in verse 10, from their own purpose and as it were promise, he urges that each one now actually fulfill it according to his ability.
Fourth, in verse 13, from the fact that through almsgiving an equality is brought about between the rich and the poor, who repay spiritual things for temporal goods.
Fifth, in verse 16, from the fact that he sent Titus and other Apostles to collect it, lest, if they should be sparing, they put themselves to shame and be shamed in their presence.
Vulgate Text: 2 Corinthians 8:1-24
1. Now we make known to you, brethren, the grace of God, which has been given in the Churches of Macedonia: 2. That in the great trial of tribulation there was an abundance of their joy, and their very deep poverty abounded unto the riches of their simplicity: 3. for according to their power, I bear them witness, and beyond their power they were willing, 4. with much entreaty begging of us the grace and the fellowship of the ministry which is done toward the saints. 5. And not as we hoped, but they gave themselves first to the Lord, then to us by the will of God; 6. so that we asked Titus, that as he had begun, so also he would finish among you this grace. 7. But as you abound in all things, in faith, and word, and knowledge, and in all carefulness, and moreover in your charity toward us, that in this grace also you may abound. 8. I speak not as commanding: but by the carefulness of others, also approving the good disposition of your charity. 9. For you know the grace of our Lord Jesus Christ, that being rich, He became poor for your sake, that through His poverty you might be rich. 10. And in this I give counsel: for this is profitable for you, who have begun not only to do, but also to be willing, from the year before; 11. now therefore perform it also in deed, that as your mind is forward to be willing, so it may be also to perform out of that which you have. 12. For if the will be ready, it is accepted according to that which a man has, not according to that which he has not. 13. For not so that others should be eased, and you burdened, but by an equality. 14. In this present time let your abundance supply their want: that their abundance also may supply your want, that there may be an equality, as it is written: 15. He who had much, had nothing over; and he who had little, had no want. 16. But thanks be to God, who has given the same carefulness for you in the heart of Titus, 17. for indeed he received the exhortation: but being more careful, of his own will he went unto you. 18. We have sent also with him the brother, whose praise is in the Gospel through all the Churches: 19. and not only that, but he was also ordained by the Churches as the companion of our travel for this grace, which is administered by us to the glory of the Lord, and our determined will. 20. Avoiding this, that no man should blame us in this abundance which is administered by us. 21. For we provide good things not only in the sight of God, but also in the sight of men. 22. And we have sent with them our brother, whom we have often proved diligent in many things: but now much more diligent, with much confidence in you, 23. either for Titus, who is my companion and fellow-helper toward you, or our brethren, the Apostles of the Churches, the glory of Christ. 24. Therefore the manifestation of your charity, and of our boasting on your behalf, show toward them in the face of the Churches.
Note: The origin of this almsgiving, to which the Apostle exhorts in this and the following chapter, Luke narrates, Acts 11:28: "Rising up," he says, "one of them (of the Prophets at Antioch) named Agabus, signified by the Spirit that there should be a great famine over the whole world, which came to pass under Claudius" (in the 4th year of his reign, as many say; or, as Baronius, in his 2nd year, which was the 44th of Christ). "And the disciples, every man according to his ability, purposed to send relief to the brethren who dwelt in Judea: which also they did, sending it to the elders by the hands of Barnabas and Saul." So Luke. Where note: The Antiochian Christians out of fervor anticipated the famine, sending alms through Barnabas and Paul. For many years afterward, this collection, of which the Apostle here speaks, was made at Corinth and the neighboring places, in the year of Christ 58. Add, secondly, that a more powerful and more enduring cause of the poverty of the Jerusalemites was that from the killing of Stephen the Christians there suffered persecution from the Jews and were driven from their homeland, and deprived of their goods, Acts 8:1, and Hebrews 10:34, where it is said: "You took with joy the plundering of your goods." Therefore from then on the Christians suffered most bitterly continuously from the Jews who were sworn enemies of Christ; and therefore, and because the Jerusalem Church was the first and as it were the matrix of the others, this custom endured among Christians, that to support the poor of that Church, the faithful from the whole world should send alms to them. This custom enduring even to the times of Theodosius, when Vigilantius reproached it, Jerome thus confirms and praises it, Against Vigilantius: "This custom," he says, "enduring in Judea even to this day, not only among us, but also among the Hebrews, that those who meditate on the law of the Lord day and night, and have no portion on earth except God alone, are nourished by the ministrations of the synagogues and of the whole world." Here therefore the Apostle stirs up the Corinthians to this almsgiving, as being rich: for Corinth was the most celebrated emporium of Greece, and in it were wealthy merchants, such as the Fuggers of Augsburg are now.
Verse 1: Now We Make Known to You, Brethren, the Grace of God
1. Now we make known to you, brethren, the grace of God. — Namely, the great patience, liberality, and mercy which God gave to the Christians of Macedonia. For this is what He explains in the addition:
Verse 2: That in the Great Trial of Tribulation There Was the Abundance of Their Joy
2. That in the much trial of tribulation there was the abundance of their joy. — As if to say: When in various tribulations they were as it were tested, they were in great joy, and abounded in it. And the deepest (κατὰ βάθος, that is, very deep, and as if exhausted to the very bottom) their poverty abounded into the riches of their simplicity. — That is, into a copious abundance of their kindness and almsgiving, as if to say: The Macedonians most copiously and most kindly bestowed their goods, although they were poor. Note: "Simplicity" here, and in chapter 9, verses 11 and 13, signifies a candid, liberal and eager will to bestow: for liberality is reckoned not from the multitude of gifts but from the readiness of mind, says Chrysostom and Theophylact. "Simplicity," says Ambrose, epistle 10, "examines nothing, takes nothing crookedly, suspects nothing, judges nothing fraudulent, but pours itself forth with pure affection." See what is said on Romans 12:8.
Verse 3: For According to Their Power, and Beyond Their Power They Were Willing
3. For according to their power, — according to their strength and resources, indeed beyond them, as follows. They were willing, — αὐθαίρετοι, not asked, not provoked, but of their own motion, spontaneously and willingly so liberal that they contributed beyond their strength and resources.
Verse 4: Beseeching Us the Grace and the Communication of the Ministry
4. Beseeching us (understand, what the Greek adds, δέξασθαι ἡμᾶς, that we should take up) the grace and the communication of the ministry, — that is, this gracious ministry of collecting alms, namely so that we should take a part and share in it: for he calls this "the communication of the ministry," as if to say: They besought us to come into a share of the burden, and to participate in the ministry of collecting alms for the poor Christians of Jerusalem: for these he calls saints. Note: χάριν, that is, grace, the Apostle here and elsewhere often calls a gratuitous gift, benefit, munificence; and so Cicero often takes the noun gratia: thus here he calls the ministry itself and the service of gathering alms a grace; in verse 7 and elsewhere, he calls the alms itself a grace.
Verse 5: They Gave Themselves First to the Lord, Then to Us
5. And not as we hoped, — supply, they did. As if to say: They gave much more than we had hoped; by their largesse they exceeded our hope. They gave themselves first to the Lord, then to us. — q. d. The Macedonians resigned themselves first to the Lord's will, then to ours, ready to do and to give whatever I might wish. Note here: that those who give alms, in order to do so with grace, ought first to give themselves and their hearts to God, and as a sign of this, that they have already handed themselves over to God, give alms, by which they as it were profess that they now resign their heart to God, and wish this by this alms which they perform in honor of God, as if to testify by a kind of tribute. By the will of God. — Διὰ θελήματος Θεοῦ, by the will of God, that is, God so willing, namely so that the will of God concerning this almsgiving they should recognize, interpret, and follow through mine: for God wills that the people obey our will as those of His vicars, and that we be interpreters of His will, so that what we will, the same God may will to be done by our subjects; for He Himself says: "He who hears you hears Me." So Anselm and Theophylact.
Verse 6: So That We Asked Titus, That as He Began, So He Would Accomplish in You This Grace
6. So that we asked Titus, that, as he began, so he would also accomplish in you this grace also. — Syriac: this beneficence, namely of collecting alms; q. d. We asked Titus, that as we did in Macedonia, so he should collect alms at Corinth; not doubting that you, being rich and liberal, would not yield to the poor Macedonians in readiness and liberality. He stimulates the Corinthians by the example of the Macedonians, that they may be generous in contributing.
Verse 7: That in This Grace Also You May Abound
7. That in this grace also you may abound. — Supply, I ask, or take care, q. d. Take care, that as you abound in faith, solicitude, charity toward me, so equally also you may abound in alms toward the poor. So Anselm. See Canon 37.
Verse 8: I Speak Not as Commanding, but by the Carefulness of Others
8. I do not say this as commanding: but through the solicitude of others. — Namely through the example of the Macedonians, who were so solicitous to relieve the poor. Also approving the good disposition of your charity. — For "good disposition" the Greek is γνήσιον, that is, ingenuous (as Primasius, Sedulius, Gagneius read here), genuine, native, q. d. I say these things, that I may approve, test, and observe the ingenuousness, genuineness, and goodness of your charity, and may sharpen and inflame it by the example of others. Therefore "disposition" here does not signify ingenious charity, as Anselm wishes, q. d. That I may approve and show your charity to have a good disposition, when without my command, of its own accord, it does what its good nature suggests, dictates, and persuades. For γνήσιον in Greek does not signify such an ingenium, but rather an ingenuous, or genuine native quality: for our [Vulgate] calls this ingenium. Secondly, for "approving," the Greek is δοκιμάζων, which first can properly be rendered, that I may prove, explore, experience, observe your genuine charity. So the Syriac and Vatablus. Secondly, that I may approve, praise and proclaim it as proven and explored as not yielding to the Macedonians, nay surpassing them, and, as Theophylact says, that I may show it more proven and more shining. Whence Maldonatus in his Notes on the manuscript renders, desiring to prove to others: δοκιμάζειν here, he says, signifies not effect but affect.
Verse 9: For You Know the Grace of Our Lord Jesus Christ
9. For you know the grace of our Lord Jesus Christ. — By a new argument, namely the example of Christ, He incites them to almsgiving; q. d. Christ the King of kings became poor for your sake, when, born in a stable, "because there was no room for Him in the inn," for a royal throne He had a manger; for cushions, hay; for fire, the breath of an ox and an ass; for a bedspread, spiders' webs; for perfumes, the dung of oxen; for purple, mean little rags; for cavalry, an ox and an ass; for a noble crowd, Joseph and Mary. Thus also Christ's whole subsequent life was poor, and, as the Greek ἐπτώχισε says, that is, He begged, says Erasmus. Whence it is clear that Christ was not only poor, but truly begged and was a beggar. That through His poverty you might be rich, — with spiritual riches, namely the doctrine of piety, the remission of sins, justice, holiness, and other virtues, q. d. Therefore you also, O Corinthian Christians, by the example of Christ, by your alms enrich the poor, indeed impoverish yourselves to enrich others, if you wish to be most like Christ. See Anselm, on the riches and poverty of Christ, and Chrysostom in the moral homily 17, where he teaches how poverty should not be a thing to be ashamed of for a Christian, nor to be feared.
Beautifully also Gregory Nazianzen, Oration 1 on Easter, sets these benefits of Christ before our eyes through antitheses. "Christ," he says, "became poor, that we might be enriched by His poverty; He took the form of a servant, that we might receive freedom; He descended, that we might be exalted; He was tempted, that we might overcome; He was despised, that He might bestow glory upon us; He died, that He might save; He ascended, that He might draw us, prostrate on the ground in the fall of sin, to Himself." Beautifully too St. Augustine: "What will the riches of Him do, whose poverty has made us rich?" Finally, from these words of the Apostle, Bede thus infers: "All good faithful are therefore rich, let no one despise himself: a poor man in his cell, rich in conscience, sleeps more securely on the ground, than a rich man in purple with gold."
Verse 10: And in This I Give Counsel
10. And in this I give counsel. — Greek γνώμην, which Beza translates, I deliver my opinion, but wrongly; for he is not delivering an opinion but counseling. For he opposes this counsel to a precept, of which he spoke in verse 8: "I do not say as commanding." Add, if it signified opinion, he would not have said δίδωμι, that is I give; but λέγω, that is I say. For this is useful to you, who have begun not only to do, but also to will. — To will, namely spontaneously, no one driving you on: for this, as Paul insinuates, is more than to do, namely when asked. So Anselm. So Gregory, hom. 48 on Ezekiel: "This very consolation," he says, "has a reproach, when it is said: From the year before. For what was good, they had done late; and therefore the master here does not praise it without reproof. For he is a physician who when he applies a medicine to a wound, both refreshes the parts that are cleansed, and bites those that are found to be putrid."
Verse 11: That as the Mind Is Ready in Willing, So Also in Completing
11. That, as the mind is ready in willing, so also it may be in completing out of what you have. — Note: When he says: "The mind ready in willing," he is grecizing; for in Greek it is, προθυμία τοῦ θέλειν, which more Latinly and clearly you may render, that as there is in you a readiness to will, so let there also be in completing: that is, as the Syriac, that as there came upon you the desire of this will, so also you may carry it out by deed — out of what you have, that is, according to your faculty and resources. There is the saying of Lucian: Swift graces are sweeter: but if it shall be slower, To anyone the favor is empty, nor worthy the name of grace. And that one: He gives twice who gives quickly.
Verse 12: If the Will Be Ready, It Is Accepted According to That Which It Has
12. For if the will be ready according to that which it has, it is accepted, not according to that which it does not have. — "According to that which it has," namely so that one gives according to his faculty and resources, q. d. Give what you can. So Ambrose, Chrysostom, Anselm. The Greek is καθὸ ἐὰν ἔχῃ τις, εὐπρόσδεκτος, that is, according to what one has, he is acceptable, not according to what he does not have. And so in the Latin Bibles Maldonatus in his manuscript Notes thinks it should be read. But the Roman and other Bibles everywhere read, according to that which it has, it is accepted, namely προθυμία, that is the prompt will; and that is more significant and more nervous, and consequently more genuine. Note here, that the perfection and merit of almsgiving and of every virtue consists in promptness of will, not in the multitude and greatness of gifts; so that before God, where this promptness is greater, there is also greater virtue, even though on account of poverty, or some other cause, it cannot pass into an external act, that is into a donation. Whence he says: Promptness is acceptable, not the gift. The same is clear from Mark 12:43. But secondly, in order that this promptness be acceptable to God, says St. Thomas, as true, serious and effective, it ought to pass into act, according to that which it has, that is, in such a way that according to its strengths and resources it gives what it can. Otherwise it would only be a velleity, not a serious and prompt will; therefore it is not required of it that it give what it does not have, as the Apostle says, q. d., as Theophylact says: He who has, let him fulfill the work; he who has not, has already fulfilled the work by his will. Hence St. Leo, sermon 4 On the Tenth Month Fast: "Sometimes," he says, "he is equated in merit to him who differs in expenditure: because the mind can be equal where the means are unequal." And Anselm: "Here all," he says, "both poor and rich give equally, if each one gives out of what he has." Hence thirdly, among those equally rich, or equally poor, the more liberal is he who gives more and merits more; among the unequal, that is, between the more wealthy or the poorer, he merits more who proportionally gives more according to his resources, although geometrically he gives less than he who is richer. This is clear from Mark 12:43. The sense therefore is, q. d. as we said in verse 11: "Perform it in deed out of that which you have," because προθυμία, the promptness and will, is acceptable and meritorious "according to that which it has, not according to that which it does not have," that is, if it gives what it has; for it is not required that it give what it does not have. So Tobit, chapter 4, verse 9, prescribes to his son: "As you are able," he says, "so be merciful: if you have much, give abundantly; if you have little, even of the little, take care to share willingly." And St. Augustine on Psalm 125: "If you can," he says, "give; if you cannot, make yourself affable. God crowns goodness within, where He does not find ability. Let no one say: I have nothing; charity is not bestowed from a money-bag." Whence Paul also adds here:
Verse 13: Not That Others May Have Ease, but You Tribulation
13. For not that others may have ease, but you tribulation. — "Remission," that is relaxation, q. d. I do not command that you give such great alms by which the poor may live more lavishly, you are subject to want: but that each, according to his ability, so consult the necessity of another that he does not neglect his own. So Theophylact. I say, I do not command, because I am able to counsel this: for it is an Evangelical counsel, says St. Thomas and Anselm, and therefore of greater perfection, if you give all your goods to the poor, and you yourself become altogether poor. For so Christ counsels, Matthew 19:21: "If you wish to be perfect, go, sell what you have, and give to the poor"; and that not only if you should enter Religion, but also if you remain in the world, as did that widow giving two mites, Mark 12, who was living by daily labor and gave the whole gain to the temple, that she herself with Christ might become poor, and undergo the inconveniences of poverty with strong soul. Understand what I have said: provided however no one cast himself into extreme necessity, nor have a family for which he is bound to provide. Theophylact adds, in the following verse, the Apostle exhorts the Corinthians to give beyond their strength, when he says: "In the present time let your abundance supply their want," q. d. If you wish to have not a small but an abundant reward, give abundantly; if the whole, give the whole: so that abundance may signify lavish almsgiving, and beyond strength abundant, such as Paul praised in the Macedonians, verse 3. The reason is, that this is an act of the highest and heroic almsgiving, of poverty, of fortitude, and of hope in God. So did St. Paulinus of Nola, the Bishop, who, after distributing all his goods to the poor, gave even himself into slavery to the Vandals for the son of a widow; whose liberality St. Augustine praises, book I On the City of God, chapter 10, and declared that the outcome was pleasing to God, when, being a slave, he was made known and recognized by the Vandals through divine warning, and was honorably sent home with all his belongings. The same did St. Paula of Rome, who was so lavish toward the poor, that what she had so often prayed God for befell her by her vow, namely that as she lay dying she had to be buried in another's clothing and at another's expense, since she had not left herself even so much as was necessary for her funeral: for which reason St. Jerome wonderfully praises her in her Life. The same did St. Martin, St. John the Almsgiver, and many others.
But "abundance" here more and more aptly signifies the abundant resources of the Corinthians: for these Paul opposes to the want of the Jerusalemites, which he wishes to be relieved and supplied from them.
13 and 14. But by equality. In the present time let your abundance supply their want. — q. d. I do not command such great alms, by which your means become straitened at home, ample and ample for the poor; but that with the superfluous (these are properly the matter of almsgiving, which the Apostle not only persuades but also commands to be bestowed upon the poor) in which you abound, by sharing with them, you may supply their want, that both may have the necessities of life, neither too straitened, nor too lavish, and so both may be brought back between the two extremes of want and abundance to a kind of moderation and equality: that nothing of the resources of the givers may be over, as if superfluous; and nothing be lacking to the want of the receivers, as if necessary. So Theophylact. That their abundance also (in faith, hope, and every grace) may be a supply for your (spiritual) want, — when by their prayer and merits they relieve it before God in this life, and in the next they will receive you, when you die, into eternal tabernacles: for the kingdom of heaven belongs to the poor of Christ. So Anselm.
That there may be equality, — both in spiritual remuneration and almsgiving, and temporal, in the manner I explained in verse 13. As it is written. — Exodus 16:18, according to the Septuagint. From which place Paul proves through the example of the gathering and eating of manna, that God wills that men cultivate a kind of equality in the sharing of goods.
Verse 15: He Who Had Much, Had Nothing Over; and He Who Had Little, Had No Lack
15. He who (namely had gathered manna) much, had nothing over (above him who had gathered less), and he who (had gathered manna) little, had no lack, — that is, did not have less than he who had gathered more. Note from this Exodus 16:18, that by a continual miracle, for 40 years God in the desert rained manna for so many hundred thousands of Hebrews, that, although the abundance was very great, yet they each gathering it, whether the more greedy gathering much, or the more lazy gathering little, when they returned home and measured it, all found one measure, gomor, which would suffice for each man's daily food, with God or an angel invisibly adding, if they had gathered less than a gomor; or taking away, if they had gathered more than a gomor. Thus then there was one measure of food for the small ones, the men, the women, namely a gomor, which measure contained as much as a man commonly eats per day. So Nyssen, On the Life of Moses; Chrysostom here, Anselm, Vatablus, Theophylact. The cause was, first, that God by this means might restrain the avarice, gluttony, and excessive care of the Jews for food and earthly things, says Chrysostom and Theophylact. Secondly, that by this continual miracle God might testify that in every necessity recourse must be had to His providence, and that God supplies to each one a measure of food sufficient for him, even if by labor he seems to be able to obtain less, so that, when we sit at table, we may think that God rains down manna from heaven on us. For so even today not only to the rich, but also to the poor, the sick and the weak, and moreover to those burdened with many children, God yet provides daily provision sufficient for keeping the life of all, which thing seems wonderful and incredible to one considering it, if you compare the small income and earnings which they make with the great expense and cost of so many heads of family, so that from this one experiment alone you may collect the sweet and wonderful providence of God toward all. Hence let the poor not grieve over their lot, nor desire much. "For since all of us," says Chrysostom, "fill one belly, and live in one time, and clothe one body, the rich man has nothing more from abundance, nor does the poor man have less from poverty; but each has food and clothing, and in this they are equal." Note secondly: From the allegory of the manna, Exodus 16:18, according to the Septuagint, the Apostle beautifully invites to almsgiving, q. d. God gave an equal measure of manna to all; therefore it is fitting that Christians too cultivate a kind of parity, that those who abound in resources may bestow upon the needy, and so make them equal to themselves in the necessities of life, that thus all, content with their own and having necessities, may live equally. So Theophylact from Chrysostom.
Where note: Just as the rich by giving superfluous things to the poor make them equal to themselves, so also the poor by communion of merits make themselves equal to the rich, not altogether and geometrically, but proportionally; so that neither may fall short in either, nor abound too much above the others. For otherwise neither do the rich by giving to the poor give so much as to make them equally rich with themselves; nor does the poor by returning prayers and spiritual things to the rich give equal, but much more than the temporal which he received: nor again does he give as much of spiritual things as he has. So St. Thomas. Anagogically, Chrysostom and Anselm refer these things to the heavenly glory, in which all will be equal: which understand of objective beatitude: for all will see the same God, and by Him will be filled and blessed; but in this vision, and consequently in joy and glory, there will be degrees and disparity according to the measure of merits: just as the manna was the same, indeed equal and equally satisfying all, yet tasted differently to these and to those.
Verse 16: Thanks Be to God Who Has Given the Same Solicitude for You in the Heart of Titus
16. Thanks be to God who has given the same solicitude for you in the heart of Titus, — namely that Titus, solicitous for you and for your spiritual progress and gain, may by living voice exhort you to beneficence toward the poor, as follows. Note: "The same," namely with me, by which I also solicitously exhort you to this contribution.
Verse 17: For Indeed He Received the Exhortation; by His Own Will He Went Forth to You
17. For indeed he received the exhortation (namely the office of exhorting you to almsgiving, Titus). — So Anselm. By his own will (αὐθαίρετος, of his own accord, I not commanding, or asking) he went forth to you, — that for this so pious work he might exhort you with living voice.
Verse 18: We Have Sent With Him Also the Brother, Whose Praise Is in the Gospel
18. We have sent with him also the brother, whose praise is in the Gospel, — namely by preaching, Barnabas: for he was Acts 13:3, ordained as the companion of Paul. So Theodoret, Chrysostom, Oecumenius. But, since Paul had now departed from Barnabas, and had taken Silas to himself, Acts 15:40, hence better with Baronius take Silas, or simply with Anselm and Jerome take Luke: for he is here called not Apostle but brother, and wrote the Gospel, and was inseparable companion of Paul. Whence also St. Ignatius writing to the Ephesians attributes this same praise to Luke saying: "as Luke testifies, whose praise is in the Gospel."
Verse 19: He Was Also Ordained by the Churches as the Companion of Our Pilgrimage
19. And not only (supply, has the same in the Gospel), but he was also ordained by the Churches as the companion of our pilgrimage for this grace, — that is, for this gratuitous ministry of collecting alms, as I said in verse 4. Note: For "he was ordained" the Greek is χειροτονηθείς, hands were imposed upon him, that is, he was consecrated as deacon, or even priest. For it was the office of the deacon to have care of the poor, and to distribute alms to them; and of the priest, to help the Apostle as he traveled in preaching and in administering the Sacraments: for χειροτονία is called by the Greeks the Sacrament of ordination, because in it the Bishop imposes hands on those to be ordained, as is clear from 1 Timothy 4:14, and 5:22. So Acts 14:22, where Our [Vulgate] renders, and when they had appointed for them in every Church presbyters; the Greek is χειροτονήσαντες πρεσβυτέρους κατ' ἐκκλησίαν, that is, when they had imposed hands upon presbyters in every Church. Whence it is clear that to impose hands on presbyters is the same as to ordain, and by ordaining to constitute presbyters. For "companion" the Greek is συνέκδημος, that is, associate, colleague.
Which is administered by us to the glory of the Lord, and our determined will. — That is, to declare the alacrity of our soul in this so pious obedience to God and the poor: for in Greek it is προθυμία, that is the readiness of soul, as I said in verse 11. "Determined" therefore here does not signify predestined by God, as St. Thomas explains, but prompt, ready, alert. Note: For ἡμῶν, that is our, the Greeks now read ὑμῶν, that is your readiness, q. d. as Theophylact says: We have undertaken this grace, this ministry of alms for this, that God may be glorified by this almsgiving, and that you may be made more prompt to it through the exhortation of Titus and Luke.
Verse 20: Avoiding This, Lest Any Man Blame Us in This Abundance
20. Avoiding this, lest any man blame us in this abundance, — of alms and of money collected. The Greek is ἐν τῇ ἁδρότητι, in abundance, in exuberance, of money namely, q. d. I sent Titus and Luke to collect such large alms, lest anyone suspect that I divert them to my private uses through avarice, to collect. So Anselm. For a great quantity of money is wont to be subject to suspicion of fraud, because out of so great an abundance many things can easily be secretly taken away, so that no one knows or notices.
Verse 21: We Provide Good Things Not Only Before God, but Also Before Men
21. We provide good things not only before God, but also before men. — The Greek [καλὰ] signifies both good and honorable things, as Vatablus translates, as if to say: I take care and strive to act honestly not only before God, but also before men, lest men, being suspicious, have occasion to suspect anything evil or dishonorable about me. Therefore, in order that I may show that I administer this collection justly and honestly, I take Titus and Luke as my witnesses, to them I entrust the money and the purse, I do not wish to handle it myself. Hence note and learn this practical axiom: We owe our conscience to God, our reputation to our neighbor; and he who neglects his reputation is cruel to his neighbor's salvation. See Anselm.
Verse 22: And We Have Sent With Them Also Our Brother
22. And we have sent with them also our brother. — It is uncertain who this is. Some suspect that it is Apollos, says Anselm. But they only suspect, because Paul neither names nor describes him, but leaves him to be recognized by the Corinthians from his presence.
Verse 23: Whether for Titus, or for Our Brethren, the Apostles of the Churches
23. Much confidence in you (q. d. Having much confidence and hope that they will be received by you, as is fitting, honorably and lovingly, and that) whether for Titus, — that is, partly out of love and reverence for Titus, who is my companion and helper among you; hence it is clear that Titus, when Paul was writing this, was at Corinth: for Paul had sent him there to carry out these alms-collections and other matters.
Furthermore Maldonatus, supplying the word "show," that is "you may show," translates thus: whether for Titus you show any charity, you show it toward me; for he is my companion. But it is not necessary to supply anything here: for the sense stands of itself, as I have already shown.
Or the brethren. — That is, or for the other brethren who are Apostles; it is an antiptosis: for the Hebrews lack cases. See Canon 37. So Theophylact, q. d. Partly on account of the brethren sent with Titus, who are Apostles of the Churches; partly on account of Titus himself I am confident that you will receive them worthily, as is fitting.
The glory of Christ. — q. d. Who as Apostles are the glory of Christ, that is, they promote and illustrate the glory of Christ. Whether therefore, says Chrysostom, you wish to receive them as brethren, or as Apostles of the Churches, or as those doing something for the glory of Christ, you will have many occasions of benevolence toward them.
It is a metonymy: "glory," that is, the causes and curators of the glory of Christ.
Verse 24: The Showing of Your Charity Show Toward Them in the Face of the Churches
24. The showing, which is of your charity, and of our glory on your behalf, show toward them. — The pronoun "which" has emphasis, q. d. Show conspicuous charity toward Titus and his companions, namely such as becomes you, and likewise your so liberal charity and glory, that is, our glorying about you, as the Greek has it. Our Translator is wont to render literally "for you," which we render in better Latin "about you"; for in Greek it is ὑπὲρ ὑμῶν.
Show in the face (namely in the sight of all) of the Churches. — So Anselm; however, it is said more emphatically "show in the face" than "show in the sight."