2 Corinthians 8:2Meaning & Commentary from the Church Fathers

What do the words mean: "in a great trial of affliction they abound in joy"? They mean that both things were abundant among them: affliction and joy.

And what is very strange, such abundant delight sprang up for them from such affliction. Affliction, and the heaviest affliction, not only did not produce sorrow in them, but became for them a cause of gladness.

In saying this, the Apostle intended to teach the Corinthians to be courageous and unshaken in afflictions. For the Macedonians did not merely suffer affliction.

In affliction they became more proven through patience. Yet he does not say "through patience," but what is far higher than patience: joy.

And not simply joy, but an abundance of joy. For their joy was truly great and ineffable.

"Their deep poverty abounded in the riches of their liberality." Again, both things are in abundance.

As great affliction produced great joy and an abundance of joy, so great poverty gave birth to a great wealth of almsgiving. This very thing the Apostle expressed by saying, "abounded in the riches of their liberality."

For generosity is valued not by the measure of the gift, but by the disposition of those who give. Therefore he nowhere says, "the riches of what was given," but "the riches of their liberality."

The meaning of his words is this. Poverty not only did not prevent them from being generous, but even became the cause of abundance, just as affliction became the cause of joy.

The poorer they were, the more generous they became, and the more zealously they gave. Therefore he greatly marvels at them, because in such poverty they showed such generosity.

"Their deep poverty," that is, great and unspeakable poverty, revealed their simplicity. Yet he did not say "revealed," but "abounded."

Likewise, he did not say "simplicity," but "the riches of simplicity," that is, simplicity equal to their destitution. Or rather, they showed a far greater preponderance of generosity.

Read, as in the Armenian and Greek, "that we should receive," and likewise in many minuscules, Gothic, and Slavonic. Other translations do not read this. There the passage sounds thus: "we ask from us the grace and fellowship of the ministry to the saints."

Grace, when it comes, sanctifies them and manifests them in their proper power, fullness, and perfection. The Macedonians were marked by broad generosity.

The grace of God sanctified their compassionate and sociable hearts, a Slavic trait. They were extremely poor, yet so virtuous that it would be fitting for the rich to be so generous.

They forgot themselves and cared only for others. Good courage in sorrows did not constrict their hearts. On the contrary, by joy it widened their hearts, opened their meager treasuries, and brought forth rich giving.

This picture must have appeared very stirring for the not-impoverished Corinthians to imitate. By the word "willing," he expresses this: we did not force them to it.

They do all this of themselves, so gladly, by their own good will. It is good when someone does good by direction and persuasion from another.

Yet certainly far better is the one who himself perceives what must be done. In such a person goodness lies in the depth of the heart.

St. John Chrysostom says: "Since the Apostle's chief aim was to bring the Corinthians to give alms from the free disposition of the heart, he dwells especially on this, saying, 'with much entreaty,' and then, 'they besought us.'

That is, we did not ask them, but they asked us. About what? 'That we should receive the grace and fellowship of the ministry to the saints.'"

"By ministry to the saints the Apostle means the commission given him by the holy Apostles in Jerusalem, to collect alms everywhere among the faithful for the poor Church of Jerusalem" (Theophan).

"See," says St. John Chrysostom, "how by the words, 'they gave themselves to the Lord,' the Apostle shows their extraordinary zeal for God.

They did not submit to God in part while serving the world in another part. Rather, they gave everything, and their whole selves, to Him alone, being united also with us in love.

Having given themselves to us, they did not do so according to human calculations, but according to the will of God. Notice the excellence of the Apostle's love.

When they asked and urged us to accept the alms, we, he says, were concerned for you, lest you fall behind them. For this reason we sent Titus, so that, stirred by him, you might emulate the Macedonians."

Titus had already been in Corinth and had begun the collection of alms among them, according to the first epistle.

Now the Apostle sent him so that his very presence would serve as an impulse for the Corinthians to give alms.

When mentioning almsgiving, the Apostle always calls it grace. Indeed, almsgiving is a great good and a gift of God.

The giving of alms likens us, as far as possible, to God Himself. This, above all, makes a human being truly human.

Therefore someone, presenting the image of a human being, said among other things: a great thing is man, and precious is the merciful man (Prov 20:6).

"The Apostle spoke to them the highest word of praise, for he showed that in affliction they are of good courage, and in extreme poverty rich in generosity.

Buffeted by waves on every side, they rejoice as though borne by a favorable wind. Rarely possessing necessities, they show magnanimity as though drowning in wealth" (Theodoret).

The Apostle does not later dwell on joy in afflictions, but only on the generosity of the Macedonians. Therefore we must suppose that he mentioned it only to exalt the virtue of generous giving.

A sorrowing person ordinarily has no concern for others. But with the Macedonians, he says, matters proceed differently. They forget themselves and care only for others.

Good courage in sorrows did not constrict their hearts. On the contrary, by joy it widened their hearts, opened their meager treasuries, and brought forth rich giving.

This picture must have appeared very stirring for the not-impoverished Corinthians to imitate.

St. Chrysostom says on this passage: "What do the words mean, 'in a great trial of afflictions, the abundance of their joy'? They mean that they had both affliction and joy in abundance.

And what is most wondrous, such affliction brought forth for them such abundant delight. Affliction, and the heaviest affliction, not only did not produce sorrow in them, but became for them the cause of rejoicing.

The Macedonians did not simply suffer affliction. In affliction they became more proven through patience, showing not only patience but what is far higher than patience: joy.

And not simply joy, but an abundance of joy. For their joy was truly great and ineffable. 'And their deep poverty abounded in the riches of their simplicity.'

Again, both things are in abundance. As great affliction produced great joy and an abundance of joy, so great poverty gave birth to a great wealth of almsgiving.

This very thing the Apostle expressed by saying, 'abounded in the riches of their simplicity.' For generosity is valued not by the measure of the gift, but by the disposition of those who give.

Therefore he does not say, 'the riches of what was given,' but 'the riches of their simplicity.' This means that poverty not only did not prevent them from being generous, but even became the cause of abundance.

So also affliction became the cause of joy. For the poorer they were, the more generous they became, and the more zealously they gave.

Therefore the Apostle greatly marvels at them, because in such poverty they showed such generosity. For their deep poverty, that is, great and unspeakable poverty, revealed their simplicity.

Yet he did not say 'revealed,' but 'abounded.' And he did not say 'simplicity,' but 'the riches of simplicity,' that is, simplicity equal to their destitution.

Or rather, they showed in themselves a much greater preponderance of generosity."