THEOSISJohn Chrysostom
Again he speaks of the same thing in other words. And lest it seem that he speaks this way without special purpose, he explains that the brothers are going for no other reason than this alone, so that the Corinthians may not be put to shame.
Do you see that the words, “It is unnecessary for me to write to you,” were the beginning of an exhortation? Do you see how much he discusses this service?
Besides this, one may say that he used this turn of speech for the same purpose, lest they think the Apostle contradicted himself when, after saying “unnecessary,” he discusses the same subject. He had already spoken about speed, generosity, and cheerfulness in giving alms.
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He requires these three qualities and set them as chief from the very beginning. Thus, when he says, “in a great trial of affliction, their joy abounded; and their deep poverty abounded in the riches of their liberality” (8:2), he means precisely that the Macedonians made great offerings, and made them with joy and haste.
They did not grieve, not only although they gave much, but also although they were in trials. This is harder than giving alms. Likewise the expression, “they gave themselves to us” (8:5), shows both their cheerfulness and their firm faith.
Here again he has the same aim. Since generosity and cheerfulness are sometimes opposed to each other, one who gives much often grieves over it. Another, in order not to grieve, gives less. See how the Apostle cares for both with his characteristic wisdom.
He did not say, “It is better to give a little willingly than much under compulsion,” because he wanted them to give both much and willingly. How, then, did he speak? “That your previously announced blessing might be ready as a blessing, and not as extortion.”
He first begins with what is most pleasant and easiest, giving without compulsion, since “the gift,” he says, “is a blessing.” Do you see how in the exhortation itself he immediately shows the fruit brought by giving, that those who give are filled with blessing?
By this very word he already drew them to cheerfulness, because no one gives a blessing with grief. Yet he did not stop even here, but added, “not as extortion.”
“Do not think,” he says, “that we take alms from you out of greed. On the contrary, we wish to be sources of blessing for you. Greed belongs to those who give under compulsion. Therefore one who gives alms under compulsion gives stingily.”
From this thought he again passes to the former one, namely, that they should give generously. “But this I say,” that is, “in this connection I will also say this.” What, then?