2 Corinthians 9

2 Corinthians 9:1

Ambrosiaster: It is superfluous, but in order to demonstrate his diligence, it was necessary for Paul to write like this, so that they would be all the more willing to do what they were asked and to embody the truth they were being taught. For superfluities tend to show greater concern. Our Lord did not doubt Peter’s love for him, but even so he asked the apostle three times: “Simon, son of John, do you love me?” This repetition may seem to be superfluous, but it contributed to the perfecting of the admonition. At length Peter would learn from it that he must act with great diligence. — COMMENTARY ON PAUL’S EPISTLES

John Chrysostom: Though he had said so much about it, he says here, “It is superfluous for me to write to you.” And his wisdom is shown not only in this, that though he had said so much about it, he saith, “it is superfluous for me to write to you,” but in that be yet again speaketh of it. For what he said indeed a little above, he said concerning those who received the money, to ensure them the enjoyment of great honor: but what he said before that, (his account of the Macedonians, that “their deep poverty abounded unto the riches of their liberality,” and all the rest,) was concerning loving-kindness and alms-giving. But nevertheless even though he had said so much before and was going to speak again, he says, “it is superfluous for me to write to you.” And this he does the rather to win them to himself. For a man who has so high a reputation as not to stand in need even of advice, is ashamed to appear inferior to, and come short of, that opinion of him. — Homily 19 on 2 Corinthians

2 Corinthians 9:2

Ambrosiaster: The other churches followed after Corinth. When they heard that a church which had previously been involved in many errors had put them right, they were moved to good works. After accepting the faith and then behaving badly, they began to have this desire to improve. How much more then ought others, in whom such vices were not present, do so as well? — COMMENTARY ON PAUL’S EPISTLES

John Chrysostom: “For I know your readiness of which I glory on your behalf to them of Macedonia.” Now it was a great thing that he even knew it himself, but much greater, that he also published it to others: for the force it has is greater: for they would not like to be so widely disgraced. Seest thou his wisdom of purpose? He exhorted them by others’ example, the Macedonians, for, he says, “I make known to you the grace of God which hath been given in the Churches of Macedonia.” He exhorted them by their own, for he saith, “who were the first to make a beginning a year ago not only to do, but also to will.” He exhorted them by the Lord’s, for “ye know” he saith, “the grace of our Lord, that though He was rich, yet for our sakes He became poor.” Again he retreats upon that strong main point, the conduct of others. For mankind is emulous. And truly the example of the Lord ought to have had most power to draw them over: and next to it, the consideration of the recompense: but because they were somewhat weak, this draws them most. For nothing does so much as emulation. “And your zeal has stirred up very many.” What sayest thou? A little before thou saidst, they did it “of their own accord, beseeching us with much entreaty,” how then now, “your zeal?” ‘Yes,’ he saith, ‘we did not advise we did not exhort, but we only praised you, we only boasted of you, and this was enough to incite them.’ Seest thou how he rouses them each by the other, these by those, and those by these, and, along with the emulation, has intermingled also a very high encomium. Then, that he may not elate them, he follows it up in a tempered tone, saying, “Your zeal hath stirred up very many.” — Homily 19 on 2 Corinthians

Theodoret of Cyrus: Paul holds up the Macedonians to the Corinthians and the Corinthians to the Macedonians as examples to imitate. — COMMENTARY ON THE SECOND EPISTLE TO THE CORINTHIANS 333

2 Corinthians 9:3

Ambrosiaster: Paul often reminds the Corinthians of his care for them by saying this kind of thing, so that they will not feel frustrated. — COMMENTARY ON PAUL’S EPISTLES

John Chrysostom: “For this cause have I sent the brethren that our glorying on your behalf may not be made void.” Seest thou that he is in anxiety and terror, lest he should seem to have said what he said only for exhortation’s sake? ‘But because so it is,’ saith he, “I have sent the brethren;” ‘so earnest am I on your behalf,’ “that our glorying may not be made void.” And he appears to make himself of the Corinthians’ party throughout, although caring for all alike. What he says is this; ‘I am very proud of you, I glory before all, I boasted even unto them, so that if ye be found wanting, I am partner in the shame.’ And this indeed he says under limitation, for he added, “In this respect,” not, in all points; “That even as I said, ye may be prepared.” ‘For I did not say, ’they are purposing,’ but ‘all is ready; and nothing is now wanting on their part. This then,’ he says, ‘I wish to be shown by your deeds.’ — Homily 19 on 2 Corinthians

2 Corinthians 9:4

Ambrosiaster: It is obvious that if Paul arrives and finds that the Corinthians are not what they have been expected to be, he will be chagrined and they will feel even more frustrated. — COMMENTARY ON PAUL’S EPISTLES

John Chrysostom: “Lest by any means if there come with me any from Macedonia, we, (that we say not ye,) should be put to shame in this confidence.” The shame is greater when the spectators he has arrayed against them are many, even those same persons who had heard his boasting. And he did not say, ‘for I am bringing with me Macedonians;’ ‘for there are Macedonians coming with me;’ lest he should seem to do it on purpose; but how said he? “Lest by any means, if there come with me any from Macedonia?” ‘For this may happen,’ he says, ‘it is matter of possibility.’ For thus he also made what he said unsuspected, but had he expressed himself in that other way, he would have even made them the more contentious. See how he leads them on, not from spiritual motives only, but from human ones as well. ‘For,’ says he, ’though you make no great account of me, and reckon confidently on my excusing you, yet think of them of Macedonia,’ “lest by any means, if they come and find you;” and he did not say ‘unwillingly,’ but “unprepared,” not having got all completed. But if this be a disgrace, not to contribute quickly; consider how great it were to contribute either not at all, or less than behoved. Then he lays down what would thereupon follow, in terms at once gentle and pungent, thus saying, “We, (that we say not ye,) should be put to shame.” And he tempers it again, saying, “in this confidence” not as making them more listless, but as showing that they who were approved in all other respects, ought in this one also to have great fearlessness. — Homily 19 on 2 Corinthians

2 Corinthians 9:5

Ambrosiaster: Paul was not asking Titus and his colleagues to go to Corinth as if they were not willing to do so, but in order to prove his love for them. Titus and his friends wanted to go, and Paul is urging them to do so without delay. — COMMENTARY ON PAUL’S EPISTLES

John Chrysostom: “I thought it necessary therefore to entreat the brethren, that they would make up beforehand this your bounty, that the same might be ready, as a matter of bounty and not of extortion.” Again, he resumed the subject in a different manner: and that he may not seem to be saying these things without object, he asserts that the sole reason for this journey was, that they might not be put to shame. Seest thou how his words, “It is superfluous for me to write,” were the beginning of advising? You see, at least, how many things he discourses concerning this ministering. And along with this, one may further remark that, (lest he should seem to contradict himself as having said, “It is superfluous,” yet discoursing at length about it,) he passed on unto discourse of quickness and largeness and forwardness in contributing, by this means securing that point also. For these three things he requires. He begins first with that which is pleasantest and lighter; namely, the ’not of necessity,’ for, it is “bounty” he says. Observe how in the form of his exhortation he represents at once the fruit as springing up, and the givers as filled with blessing. And by the term employed he won them over, for no one gives a blessing with pain. Yet neither was he content with this; but added, “not as of extortion.” ‘Think not,’ he says, ’that we take it as extortioners, but that we may be the cause of a blessing unto you.’ For extortion belongs to the unwilling, so that whoso giveth alms unwillingly giveth of extortion. — Homily 19 on 2 Corinthians

2 Corinthians 9:6

Ambrosiaster: Paul is referring to misers when he talks about people who sow sparingly. He says this here because the Corinthians had promised to send something and had subsequently backtracked. — COMMENTARY ON PAUL’S EPISTLES

Augustine of Hippo: And since the apostle himself says: “Now this I say: he who sows sparingly shall also reap sparingly,” you should understand that now is the time, while we are still in this life, to be swift and eager to purchase the gift of eternal life, for when the end of the world comes it will be given only to those who have bought it for themselves by faith before they were able to see it. — LETTER 268

Cyprian: But let every one do as he has proposed in his heart: not as if sorrowfully, or of necessity: for God loveth a cheerful giver." — Treatise XII Three Books of Testimonies Against the Jews

Desert Fathers: A brother said to Poemen, ‘If I give my brother something, for instance a piece of bread, the demons made the gift worthless by making me think that it was done to please men.’ The hermit said to him, ‘Even if it is done to please men, we still ought to give our brothers what they need.’ He told him this parable: ‘In a town there were two farmers. One of them sowed seed, and gathered a poor harvest; the other was idle and did not sow, and had no harvest to gather. If famine came, which of them would survive?’ The brother answered, ‘The one who sowed seed, even if the harvest was poor.’ He said, ‘It is the same for us. We sow a few seeds, and they are poor, but in the time of famine we shall not die.’ — The Desert Fathers, Sayings of the Early Christian Monks

John Chrysostom: Accordingly, let us not simply have the recipient in view in showing generosity in almsgiving, but consider who it is who takes as his the kindnesses shown to the poor person and who promises recompense for favors done; and thus let us direct our attention to him while showing all zeal in making offerings with complete enthusiasm, and let us sow generously in season so that we may also reap generously. Scripture says, remember, “he who sows sparingly shall also reap sparingly.” Let us consequently sow these good seeds generously so that in due season we may reap generously. Now, after all, is the time for sowing, which I beseech you not to ignore, so that on the day of harvesting we may gather the returns of what was sown here and be regaled with loving kindness from the Lord. — HOMILIES ON Genesis 34.8

John Chrysostom: “He that soweth sparingly, shall reap also sparingly; and he that soweth bountifully shall reap also bountifully.” And he did not say niggardly, but a milder expression, employing the the name of the sparing. And he called the thing sowing; that thou mightest at once look unto the recompense, and having in mind the harvest, mightest feel that thou receivest more than thou givest. Wherefore he did not say, ‘He that giveth,’ but “He that soweth:” and he said not ‘ye, if ye sow,’ but made what he said general. Neither did he say, ’largely,’ but “bountifully,” which is far greater than this. And again, he betakes himself to that former point of gladness. — Homily 19 on 2 Corinthians

2 Corinthians 9:7

Ambrosiaster: Paul is teaching them that if they give with a cheerful heart they will be storing up treasure for future use in heaven. — COMMENTARY ON PAUL’S EPISTLES

Basil of Caesarea: People who give reluctantly or under compulsion present a blemished sacrifice which should not be accepted. — THE LONG RULES 29

Clement of Alexandria: See then, first, that He has not commanded you to be solicited or to wait to be importuned, but yourself to seek those who are to be benefited and are worthy disciples of the Saviour. Excellent, accordingly, also is the apostle’s saying, “For the Lord loveth a cheerful giver;” who delights in giving, and spares not, sowing so that he may also thus reap, without murmuring, and disputing, and regret, and communicating, which is pure beneficence. — Who is the Rich Man that Shall Be Saved?

Desert Fathers: One of the fathers said, ‘If anyone asks you for something, and you give it to him, even if you are forced to give it, let your heart go with the gift, as it is written, “If a man forces you to go with him one mile, go with him two” (Matt. 5:41). This means that if you are asked for anything, give it with a willing heart.’ — The Desert Fathers, Sayings of the Early Christian Monks

John Chrysostom: Paul’s purpose was not only for money to be contributed to the poor but for it to be contributed with great eagerness. Likewise, God appointed almsgiving not only for the nourishment of the needy but also for the benefit of the providers, and much more so for the latter than for the former. For if he considered only the interest of the poor, he would have commanded solely that the money be given, and he would not have asked for the eagerness of the providers. But now you see the apostle in every way ordering by will first and above all for the givers to be joyful: the suppliers to furnish in a cheerful manner. And at one time he says, “Everyone must do as he has chosen in his heart, neither out of grief nor necessity, for God loves a cheerful giver,” not simply a giver but the one who does this with pleasure. — HOMILY 10.4.16: A SERMON ON ALMSGIVING

John Chrysostom: “Let each man do according as he hath purposed in his heart.” For a man when left to himself, does a thing more readily than when compelled. Wherefore also he dwells upon this: for having said, “according as he is disposed,” he added, “Not grudgingly, nor of necessity.” And neither was he content with this, but he adds a testimony from Scripture also, saying, “For God loveth a cheerful giver.” Seest thou how frequently he lays this down? “I speak not by commandment:” and, “Herein I give my advice:” and, “as a matter of bounty, and not as of extortion,” and again, “not grudgingly, nor of necessity; for God loveth a cheerful giver.” In this passage I am of opinion that a large giver is intended; the Apostle however has taken it as giving with readiness. For because the example of the Macedonians and all those other things were enough to produce sumptuousness, he does not say many things on that head, but upon giving without reluctance. For if it is a work of virtue, and yet all that is done of necessity is shorn of its reward, with reason also he labors at this point. — Homily 19 on 2 Corinthians

Maximus of Turin: Blessed, then, is almsgiving, which both renews the recipient and rejoices the giver, “for God loves a cheerful giver,” and for this reason it is better to give to him first. Joyful, therefore, and cheerful is the one who attends to the poor. Quite clearly he is joyful, because for a few small coins he acquires heavenly treasures for himself; on the contrary, the person who pays taxes is always sad and dejected. Rightly is he sad who is not drawn to payment by love but forced by fear. Christ’s debtor, then, is joyful, and Caesar’s sad, because love urges the one to payment, and punishment constrains the other; the one is invited by rewards, the other compelled by penalties. — SERMON 71 ON FASTING AND ALMSGIVING

Tertullian: Even if there is some kind of treasury, it is not accumulated from a high initiation fee as if the religion were something bought and paid for. Each man deposits a small amount on a certain day of the month or whenever he wishes, and only on condition that he is willing and able to do so. No one is forced; each makes his contribution voluntarily. These are, so to speak, the deposits of piety. The money therefrom is spent not for banquets or drinking parties or good-for-nothing eating houses but for the support and burial of the poor, for children who are without their parents and means of subsistence, for aged men who are confined to the house; likewise, for shipwrecked sailors, and for any in the mines, on islands or in prisons. — APOLOGY 39

2 Corinthians 9:8

Ambrosiaster: Paul points out that the grace of God is present in them. Just as it has led their hearts to amend their faults and accept the truth of Christian teaching, so it will assist them, once they have begun, to abound in every good work. — COMMENTARY ON PAUL’S EPISTLES

John Chrysostom: “And may God, that is able, fulfill all grace towards you.” By this prayer he takes out the way a thought which lay in wait against this liberality and which is now also an hinderance to many. For many persons are afraid to give alms, saying, ‘Lest perchance I become poor,’ ’lest perchance I need aid from others.’ To do away with this fear then, he adds this prayer, saying, May “He make all grace abound towards you.” Not merely fulfil, but “make it abound.” And what is “make grace abound?” ‘Fill you,’ he means, ‘with so great things, that ye may be able to abound in this liberality.’ “That ye, having always all sufficiency in every thing, may abound to every good work.” Observe, even in this his prayer, his great philosophy. He prays not for riches nor for abundance, but for all sufficiency. Nor is this all that is admirable in him; but that as he prayed not for superfluity, so he doth not press sore on them nor compel them to give of their want, condescending to their weakness; but asks for a “sufficiency,” and shows at the same time that they ought not to abuse the gifts received from God. “That ye may abound,” he saith, “to every good work.” ‘It is therefore,’ saith he, ‘I ask for this, that ye may bestow on others also.’ Yet he did not say, ‘bestow,’ but ‘abound.’ For in carnal things he asks for a sufficiency for them, but in spiritual things for abundance even; not in almsgiving only, but in all other things also, “unto every good work.” — Homily 19 on 2 Corinthians

2 Corinthians 9:9

Ambrosiaster: If the righteousness of a man who gives to the poor endures forever, how much more will this be true of a man who gives to the saints. For the poor are obvious to all, but the saints are known only to those who can discern them, for they are servants of God who are constant in prayer and fasting and who lead a pure life. — COMMENTARY ON PAUL’S EPISTLES

Cyprian: Also in the same place: “As it is written, He hath dispersed abroad; he hath given to the poor: his righteousness remaineth for ever.” — Treatise XII Three Books of Testimonies Against the Jews

John Chrysostom: Then he brings forward unto them the prophet for a counsellor, having sought out a testimony inviting them to bountifulness, and says, “As it is written, He hath scattered abroad, he hath given to the poor; His righteousness abideth for ever.” This is the import of “abound;” for the words, “he hath dispersed abroad,” signify nothing else but the giving plentifully. For if the things themselves abide not, yet their results abide. For this is the thing to be admired, that when they are kept they are lost; but when dispersed abroad they abide, yea, abide for ever. Now by “righteousness,” here, he means love towards men. For this maketh righteous, consuming sins like a fire when it is plentifully poured out. — Homily 19 on 2 Corinthians

Theodoret of Cyrus: Paul adds the prophetic testimony which shows that indifference to money is the beginning of eternal life. — COMMENTARY ON THE SECOND EPISTLE TO THE CORINTHIANS 335

2 Corinthians 9:10

Cyprian: Moreover, the blessed Apostle Paul, full of the grace of the Lord’s inspiration, says: “He that ministereth seed to the sower, shall both minister bread for your food, and shall multiply your seed sown, and shall increase the growth of the fruits of your righteousness, that in all things ye may be enriched.”. Likewise in the same place: “Now he who ministereth seed to the sower, shall both supply bread to be eaten, and shall multiply your seed, and shall increase the growth of the fruits of your righteousness: that in all things ye may be made rich.” — Treatise VIII On Works and Alms

John Chrysostom: Herein one may particularly admire the wisdom of Paul, that after having exhorted from spiritual considerations and from temporal, in respect of the recompense also he again does the very same, making the returns he mentions of either kind. This, (for instance,) “He hath scattered abroad, he hath given to the poor, his righteousness abideth for ever,” belongs to a spiritual return; that again, “multiply your seed for sowing,” to a temporal recompense. Still, however, he rests not here, but even again passes back to what is spiritual, placing the two continually side by side; for “increase the fruits of your righteousness,” is spiritual. This he does, and gives variety by it to his discourse, tearing up by the roots those their unmanly and faint-hearted reasonings, and using many arguments to dissipate their fear of poverty, as also the example which he now brings. For if even to those that sow the earth God gives, if to those that feed the body He grants abundance; much more will He to those who till the soil of heaven, to those who take care for the soul; for these things He willeth should yet more enjoy His providing care. However, he does not state this in the way of inference nor in the manner I have done, but in the form of a prayer; thus at once making the reference plain, and the rather leading them on to hope, not only from what [commonly] takes place, but also from his own prayer: for, ‘May He minister,’ saith he, ‘and multiply your seed for sowing, and increase the fruits of your righteousness.’ Here also again he hints, in an unsuspicious way, at largeness [in giving], for the words, “multiply and increase,” are by way of indicating this; and at the same time he allows them to seek for nothing more than necessaries, saying, “bread for food.” For this also is particularly worthy of admiration in him, (and it is a point he successfully established even before,) namely, that in things which be necessary, he allows them to seek for nothing more than need requires; but in spiritual things counsels them to get for themselves a large superabundance. Wherefore he said above also, “that having a sufficiency ye may abound to every good work:” and here, “He that ministereth bread for food, multiply your seed for sowing;” that is to say, the spiritual [seed]. For he asks not almsgiving merely, but with largeness. Wherefore also he continually calls it “seed.” For like as the corn cast into the ground showeth luxuriant crops, so also many are the handfuls almsgiving produceth of righteousness, and unspeakable the fruits it showeth. — Homily 20 on 2 Corinthians

2 Corinthians 9:11

John Chrysostom: “That being enriched in every thing to all liberality, which worketh through us thanksgiving to God.” Not that ye may consume it upon things not fitting, but upon such as bring much thanksgiving to God. For God made us to have the disposal of great things, and reserving to Himself that which is less yielded to us that which is greater. For corporeal nourishment is at His sole disposal, but mental He permitted to us; for we have it at our own disposal whether the crops we have to show be luxuriant. For no need is here of rains and of variety of seasons, but of the will only, and they run up to heaven itself. And largeness in giving is what he here calls liberality. “Which worketh through us thanksgiving to God.” For neither is that which is done almsgiving merely, but also the ground of much thanksgiving: yea rather, not of thanksgiving only, but of many other things besides. And these as he goes on he mentions, that by showing it to be the cause of many good works, he may make them thereby the forwarder. — Homily 20 on 2 Corinthians

2 Corinthians 9:12

Ambrosiaster: It is not only those who have been delivered from beggary to the service of God who rejoice but all those who see the want being supplied. Thus it is that what is given to a few redounds in praises given by the many to God. — COMMENTARY ON PAUL’S EPISTLES

Cyprian: And again: “The administration of this service shall not only supply the wants of the saints, but shall be abundant also by many thanksgivings unto God; “. Also in the same place: “The administration of this service has not only supplied that which is lacking to the saints, but has abounded by much giving of thanks unto God.” — Treatise VIII On Works and Alms

John Chrysostom: What he says is this; ‘in the first place ye not only supply the wants of the saints, but ye are abundant even;’ that is, ‘ye furnish them with even more than they need: next, through them ye send up thanksgiving to God, for they glorify Him for the obedience of your confession.’ For that he may not represent them as giving thanks on this account solely, (I mean, because they received somewhat,) see how high-minded he makes them, exactly as he himself says to the Philippians, “Not that I desire a gift.” (Philippians chapter 4, verse 17) ‘To them too I bear record of the same thing. For they rejoice indeed that ye supply their wants and alleviate their poverty; but far more, in that ye are so subjected to the Gospel; whereof this is an evidence, your contributing so largely.’ For this the Gospel enjoins.

“And for the liberality of your contribution unto them and unto all.” ‘And on this account,’ he says, ’they glorify God that ye are so liberal, not unto them only, but also unto all.’ And this again is made a praise unto them that they gave thanks even for that which is bestowed upon others. ‘For,’ saith he, ’they do honor, not to their own concerns only, but also to those of others, and this although they are in the extremest poverty; which is an evidence of their great virtue. For nothing is so full of envy as the whole race of such as are in poverty. But they are pure from this passion; being so far from feeling pained because of the things ye impart to others, that they even rejoice over it no less than over the things themselves receive.’

“While they themselves also with supplication.” ‘For in respect of these things,’ saith he, ’they give thanks to God, but in respect of your love and your coming together, they beseech Him that they may be counted worthy to see you. For they long after this, not for the money’s sake, but that they may be witnesses of the grace that hath been bestowed upon you.’ Seest thou Paul’s wisdom, how after having exalted them, he ascribed the whole to God by calling the thing “grace?” For seeing he had spoken great things of them, in that he called them ministers and exalted them unto a great height, (since they offered service whilst he himself did but administer,) and termed them ‘proved,’ he shows that God was the Author of all these things. — Homily 20 on 2 Corinthians

Theodoret of Cyrus: Paul is pointing out that giving to the saints is not just a matter of supplying their immediate wants. It has many other ramifications as well and leads to blessings of different kinds. — COMMENTARY ON THE SECOND EPISTLE TO THE CORINTHIANS 336

2 Corinthians 9:13

Ambrosiaster: By this service Paul and his companions are testing the Corinthians’ attitude and magnifying the Lord. — COMMENTARY ON PAUL’S EPISTLES

Apostolic Constitutions: Therefore, God has opened an entrance to all the sons of Abraham, and Isaac, and Jacob, in order that they may be in the faith of profession towards Him, — CONSTITUTIONS OF THE HOLY APOSTLES

2 Corinthians 9:14

Theodoret of Cyrus: The Corinthians will reap the benefit of the prayers of the poor. Those prayers come out of great love. — COMMENTARY ON THE SECOND EPISTLE TO THE CORINTHIANS 336

2 Corinthians 9:15

John Chrysostom: And he himself again, along with them, sends up thanksgiving, saying, “Thanks be to God for His unspeakable gift.” And here he calls “gift,” even those so many good things which are wrought by almsgiving, both to them that receive and them that give; or else, those unspeakable good things which through His advent He gave unto the whole world with great munificence, which one may suspect to be the most probable. For that he may at once both sober, and make them more liberal, he puts them in mind of the benefits they had received from God. For this avails very greatly in inciting unto all virtue; and therefore he concluded his discourse with it. But if His Gift be unspeakable, what can match their frenzy who raise curious questions as to His Essence? But not only is His Gift unspeakable, but that “peace” also “passeth all understanding,” (Philippians chapter 4, verse 7) whereby He reconciled the things which are above with those which are below. — Homily 20 on 2 Corinthians

Sahdona the Syrian: We should be discerning and aware of the grace that has been effected in us, giving thanks for it to the Maker, praising God for this great and “ineffable gift” to us. We should put aside from ourselves any hateful habits of slackness and neglect which only destroy our lives; instead, we should persevere from the beginning to the end of the times of our offices. And we should behave with all the greater awe and love during the great and perfect mysteries of our salvation, standing firmly before God continually with wakefulness of heart in spiritual service, resembling servants who are eagerly at the ready to serve their master. — BOOK OF PERFECTION

Theodoret of Cyrus: It is Paul’s custom to praise God every time he expounds some divine dispensation or other. — COMMENTARY ON THE SECOND EPISTLE TO THE CORINTHIANS 336