Patristic Wisdom: Looking to the Fifth Sunday after Pentecost

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. I speak not by commandment, but I am testing the sincerity of your love by the diligence of others. 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. (2 Cor 8:7–9)

See again his exhortation accompanied with commendations, greater commendations. And he said not, “that you give,” but “that you abound; in faith,” namely, of the gifts, and “in utterance,” the word of wisdom, and “knowledge,” namely, of the doctrines, and “in all earnestness,” to the attaining of all other virtue. “And in your love,” that, namely of which I have before spoken, of which I have also made proof. “That you may abound in this grace also.” See that for this reason it was that he began by those praises, that advancing forward he might draw them on to the same diligence in these things also. See how constantly he humors them, how he avoids offensiveness and is not violent nor compulsory; or rather what he says has both these, with the inoffensiveness of that which is uncompelled. For after he had repeatedly exhorted them and had greatly commended the Macedonians, in order that this might not seem to constitute a necessity, he says,

“I speak not by way of commandment, but as proving through the earnestness of others, the sincerity also of your love.”

“Not as doubting it,” (for that is not what he would here imply,) “but to make it approved, display it and frame it unto greater strength. For I, therefore, say these things that I may provoke you to the same forwardness. And I mention their zeal to brighten, to cheer, to stimulate your inclinations.” Then from this, he proceeded to another and a greater point. For he lets slip no mode of persuasion but moves heaven and earth in handling his argument. For he exhorted them both by other men’s praises, saying, you know “the grace of God which has been given in the Churches of Macedonia;” and by their own, “therefore that you abound in everything, in utterance and knowledge.” For this has the power to sting man more that he falls short of himself than that he does so of others. Then he proceeds afterward to the head and crown of his persuasion.

“For have in mind,” says he, “ponder and consider the grace of God and do not lightly pass it by, but aim at realizing the greatness of it both as to extent and nature, and you will grudge nothing of yours. He emptied Himself of His glory that you, not through His riches but through His poverty, might be rich. If you believe not that poverty is productive of riches, have in mind your Lord and you will doubt no longer. For had He not become poor, you would not have become rich. For this is the marvel, that poverty has made riches rich.” And by riches here he means the knowledge of godliness, the cleansing away of sins, justification, sanctification, the countless good things which He bestowed upon us and purposes to bestow. And all these things accrued to us through His poverty. What poverty? Through His taking flesh on Him and becoming man and suffering what He suffered. And yet he owed not this, but you owe to Him.

John Chrysostom, Homilies on the Epistles of Paul to the Corinthians 17