Homilies on Second Corinthians

^4. “Insomuch that we exhorted Titus, that as he made a beginning before, so he would also complete in you this grace also.”

And what connection is there here? Much; and closely bearing on what went before. 'For because we saw them vehement,' he says, 'and fervent in all things, in temptations, in almsgiving, in their love toward us, in the purity otherwise of their life: in order that you too might be made their equals, we sent Titus.' Howbeit he did not say this, though he implied it. Behold excessiveness of love. 'For though intreated and desired by them,' he says, 'we were anxious about your state, lest by any means ye should come short of them. Wherefore also we sent Titus, that by this also being stirred up and put in mind, you might emulate the Macedonians.' For Titus happened to be there when this Epistle was writing. Yet he shows that he had made a beginning in this matter before Paul's exhortation; “that as he had made a beginning before,” he says. Wherefore also he bestows great praise on him; for instance, in the beginning [of the Epistle]; “Because I found not Titus my brother, I had no relief for my spirit:” and here all those things which he has said, and this too itself. For this also is no light praise, the having begun before even: for this evinces a warm and fervent spirit. Wherefore also he sent him, infusing among them in this also a very great incentive unto giving, the presence of Titus. On this account also he extols him with praises, wishing to endear him more exceedingly to the Corinthians. For this too has a great weight unto persuading, when he who counsels is upon intimate terms. And well does he both once and twice and thrice, having made mention of almsgiving, call 'it grace,' now indeed saying, “Moreover, brethren, I make known to you the grace of God bestowed on the Churches of Macedonia;” and now, “they of their own accord, praying us with much intreaty in regard of this grace and fellowship:” and again, “that as he had begun, so he would also finish in you this grace also.”

5. For this is a great good and a gift of God; and rightly done assimilates us, so far as may be, unto God; for such an one is in the highest sense a man. A certain one, at least, giving a model of a man has mentioned this, for “Man,” says he, “is a great thing; and a merciful man is an honorable thing.” Greater is this gift than to raise the dead. For far greater is it to feed Christ when an hungered than to raise the dead by the name of Jesus: for in the former case you do good to Christ, in the latter He to you. And the reward surely comes by doing good, not by receiving good. For here indeed, in the case of miracles I mean, you are God's debtor; in that of almsgiving, you have God for a debtor. Now it is almsgiving, when it is done with willingness, when with bountifulness, when you deem yourself not to give but to receive, when done as if you were benefitted, as if gaining and not losing; for so this were not a grace. For he that shows mercy on another ought to feel joyful, not peevish. For how is it not absurd, if while removing another's downheartedness, you are yourself downhearted? For so thou no longer sufferest it to be alms. For if you are downhearted because you have delivered another from downheartedness, you furnish an example of extreme cruelty and inhumanity; for it were better not to deliver him, than so to deliver him. And why are you also downhearted at all, O man? For fear your gold should diminish? If such are your thoughts, do not give at all: if you are not quite sure that it is multiplied for you in heaven, do not bestow. But you seek the recompense here. Wherefore? Let your alms be alms, and not traffic. Now many have indeed received a recompense even here; but have not so received it, as if they should have an advantage over those who received it not here; but some of them as being weaker than they ought, because they were not so strongly attracted by the things which are there. And as those who are greedy, and ill-mannered, and slaves of their bellies, being invited to a royal banquet, and unable to wait till the proper time, just like little children mar their own enjoyment, by taking food beforehand and stuffing themselves with inferior dishes: even so in truth do these who seek for and receive [recompense] here, diminish their reward there. Further, when you lend, you wish to receive your principal after a longer interval, and perhaps even not to receive it at all, in order that by the delay you may make the interest greater; but, in this case, do you ask back immediately; and that too when you are about to be not here, but there forever; when you are about not to be here to be judged, but to render your account? And if indeed one were building you mansions where thou were not going to remain, you would deem it to be a loss; but now, do you desire here to be rich, whence possibly you are to depart even before the evening? Do you not know that we live in a foreign land, as though strangers and sojourners? Do you not know that it is the lot of sojourners to be ejected when they think not, expect not? Which is also our lot. For this reason then, whatsoever things we have prepared, we leave here. For the Lord does not allow us to receive them and depart, if we have built houses, if we have bought fields, if slaves, if gear, if any other such thing. But not only does He not allow us to take them and depart hence, but does not even account to you the price of them. For He forwarned you that you should not build, nor spend what is other men's but your own. Why therefore, leaving what is your own, do you work and be at cost in what is another's, so as to lose both your toil and your wages and to suffer the extremest punishment? Do not so, I beseech you; but seeing we are by nature sojourners, let us also be so by choice; that we be not there sojourners and dishonored and cast out. For if we are set upon being citizens here, we shall be so neither here nor there; but if we continue to be sojourners, and live in such wise as sojourners ought to live in, we shall enjoy the freedom of citizens both here and there. For the just, although having nothing, will both dwell here amidst all men's possessions as though they were his own; and also, when he has departed to heaven, shall see those his eternal habitations. And he shall both here suffer no discomfort, (for none will ever be able to make him a stranger that has every land for his city;) and when he has been restored to his own country, shall receive the true riches. In order that we may gain both the things of this life and of that, let us use aright the things we have. For so shall we be citizens of the heavens, and shall enjoy much boldness; whereunto may we all attain, through the grace and love towards men of our Lord Jesus Christ, with Whom to the Father with the Holy Ghost, be glory and power for ever. Amen.