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he secures it with a correction, saying; Not that I seek, he says, the gift. What he said above, "Not that I speak in respect of want," making plain the same thing, although that is greater than this. For it is one thing for one who is in want not to seek, and another for one who is in want not even to consider oneself to be in want. "Not that I seek the gift," he says, "but I seek the fruit that abounds to your account," not mine. Do you see that the fruit is produced for them? "For your sake I say these things," he says, "not for my own, for your salvation; for I gain nothing by receiving; the grace belongs to the givers." For to those who give the 62.292 reward is kept there; but for those who receive what is given is spent here. Again with praise and sympathy, and the being in need. For since he said, "I do not seek," lest he should again make them more remiss, he says: "But I have all, and abound." That is, through this gift you have also fulfilled what was omitted, which was especially suited to make them more eager. For the more philosophic they are, those who do well also seek the thanks from those who have been well treated. "I have all, and abound." That is, not only did you make up for what was lacking in the past time, but you also exceeded it. Then, lest he seem to be making a charge on account of this, see how he seals it. For since he said, "Not that I seek the gift," and that, "Now at length," and he showed that the matter is a debt (for this is the meaning of "I have received"); again he shows that they acted beyond the debt, and says: "I have all, and abound, I am full." Not simply, nor from disposition do I say these things, but what? "Having received from Epaphroditus the things which were sent from you, an odor of a sweet smell, a sacrifice acceptable, well-pleasing to God." O amazement, to what a height has he raised their gift! "It was not I," he says, "who received it, I did not receive it, but God through me." So that, even if I am not in need, let it not trouble you; since God was not in need either, and yet He accepted it, so that the divine Scripture did not shrink from saying that "God smelled a sweet savor," which was the act of one rejoicing. For you know, you know how our soul is disposed by sweet odors, how it rejoices, how it is delighted. Therefore Scripture did not shrink from speaking about God such a human and lowly word, in order to show men that their gifts had become acceptable. For it was not the savor of fat, nor the smoke that made them acceptable, but the choice of the one offering; since, if it were this, Cain's offering would also have been accepted. It said therefore, that He both rejoices, and how He rejoices; for men would not have learned it otherwise. He therefore who is not in need says that He rejoices in this way, lest on account of His being without need they should become remiss. And when, then, having neglected other virtue, they trusted in these, see how He again corrects them, saying: "Will I eat the flesh of bulls, or drink the blood of goats?" Paul also says this, "I do not seek the gift." "But my God shall supply all your need according to his riches in glory, in Christ Jesus." 4. See how he also prays for them, just like the poor. But if Paul prays for those who give, much more should we not be ashamed when we receive to do this. Let us not then receive, as if we ourselves are in need, nor let us rejoice for our own sake, but for that of the givers themselves. Thus there will be a reward for us even when we receive, if we rejoice on their account; thus we shall not be indignant, when they do not give, but rather we shall grieve for them; thus also we shall make them more eager, if we teach that we do these things not for our own sake. "But my God," he says, "shall supply all your need," or "all grace," or "all joy." But if it is, "All grace," he means not only this, 62.293 the almsgiving on earth, but every right action; but if, "All need," which I think is more likely said, this is what he wishes to declare: since he said before, "you lacked opportunity," he adds here, what he does in the Epistle to the Corinthians, saying, "He that ministereth seed to the sower, and bread for food"

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ἐπιδιορθώσει ἀσφαλίζεται, λέγων· Οὐχ ὅτι ἐπιζητῶ, λέγων, τὸ δόμα. Ὅπερ εἶπεν ἄνω, Οὐχ ὅτι καθ' ὑστέρησιν λέγω, τὸ αὐτὸ δηλῶν, εἰ καὶ ἐκεῖνο τούτου μεῖζόν ἐστιν. Ἕτερον γάρ ἐστιν ὑστεροῦντα μὴ ζητῆσαι, καὶ ἕτερον ἐν ὑστερήσει ὄντα μηδὲ νομίζειν ὑστερεῖσθαι. Οὐχ ὅτι ἐπιζητῶ τὸ δόμα, φησὶν, ἀλλ' ἐπιζητῶ τὸν καρπὸν τὸν πλεονάζοντα εἰς λόγον ὑμῶν, οὐκ ἐμοῦ. Ὁρᾷς ὅτι ὁ καρπὸς ἐκείνοις τίκτεται; ∆ι' ὑμᾶς ταῦτα λέγω, φησὶ, οὐ δι' ἐμαυτὸν, εἰς τὴν ὑμετέραν σωτηρίαν· ἐγὼ γὰρ οὐδὲν κερδαίνω λαμβάνων· τῶν διδόντων ἐστὶν ἡ χάρις. Τοῖς μὲν γὰρ διδοῦσιν ἐκεῖ φυλάττεται ἡ 62.292 ἀμοιβή· τοῖς δὲ λαμβάνουσιν ἐνταῦθα ἀναλίσκεται τὰ διδόμενα. Πάλιν μετ' ἐγκωμίου καὶ συμπαθείας, καὶ τὸ χρῄζειν. Ἐπειδὴ γὰρ εἶπεν, Οὐ ζητῶ, ἵνα μὴ πάλιν ῥᾳθυμοτέρους ποιήσῃ, φησίν· Ἀπέχω δὲ πάντα, καὶ περισσεύω. Τουτέστι, διὰ ταύτης τῆς δόσεως καὶ τὰ παραλειφθέντα ἐπληρώσατε, ὅπερ μάλιστα προθυμοτέρους ἦν ποιῆσαι. Ὅσῳ γὰρ ἂν ὦσι φιλοσοφώτεροι, ζητοῦσι καὶ τὰς παρὰ τῶν εὖ παθόντων χάριτας οἱ εὖ ποιοῦντες. Ἀπέχω πάντα, καὶ περισσεύω. Τουτέστιν, οὐ μόνον ἀνεπληρώσατε τὰ ἐλλειφθέντα ἐν τῷ παρελθόντι χρόνῳ, ἀλλὰ καὶ ὑπερεβάλετε. Εἶτα ἵνα μὴ δόξῃ διὰ τοῦτο ἐγκαλεῖν, ὅρα πῶς ἐπισφραγίζεται. Ἐπειδὴ γὰρ εἶπεν, Οὐχ ὅτι ἐπιζητῶ τὸ δόμα, καὶ ὅτι, Ἤδη ποτὲ, καὶ ἔδειξεν ὅτι ὀφειλή ἐστι τὸ πρᾶγμα (τοῦτο γάρ ἐστιν, Ἀπέχω)· πάλιν δείκνυσιν ὅτι ὑπὲρ ὀφειλὴν ἔπραξαν, καί φησιν· Ἀπέχω πάντα, καὶ περισσεύω, πεπλήρωμαι. Οὐχ ἁπλῶς, οὐδὲ ἀπὸ διαθέσεως ταῦτα λέγω, ἀλλὰ τί; ∆εξάμενος παρὰ Ἐπαφροδίτου τὰ παρ' ὑμῶν, ὀσμὴν εὐωδίας, θυσίαν δεκτὴν, εὐάρεστον τῷ Θεῷ. Βαβαὶ, ποῦ τὸ δῶρον αὐτῶν ἀνήγαγεν! Οὐκ ἐγὼ, φησὶν, ἔλαβον, οὐκ ἔλαβον, ἀλλ' ὁ Θεὸς δι' ἐμοῦ. Ὥστε, κἂν ἐγὼ μὴ χρῄζω, μὴ μελέτω ὑμῖν· ἐπεὶ οὐδὲ ὁ Θεὸς ἔχρῃζε, καὶ ὅμως ἀπεδέχετο, οὕτως ὡς μηδὲ παραιτεῖσθαι εἰπεῖν τὴν θείαν Γραφὴν, ὅτι Ὠσφράνθη ὁ Θεὸς ὀσμὴν εὐωδίας, ὅπερ ἦν εὐφραινομένου. Ἴστε γὰρ, ἴστε πῶς διατίθεται ἡμῶν ἡ ψυχὴ ἐπὶ ταῖς εὐωδίαις, πῶς εὐφραίνεται, πῶς γάννυται. Οὐ παρῃτήσατο τοίνυν εἰπεῖν περὶ Θεοῦ ἀνθρώπινον οὕτω ῥῆμα καὶ ταπεινὸν ἡ Γραφὴ, ἵνα τοῖς ἀνθρώποις δείξῃ, ὅτι δεκτὰ τὰ παρ' αὐτῶν δῶρα γέγονεν. Οὐ γὰρ ἡ κνίσσα, οὐδὲ ὁ καπνὸς δεκτὰ ἐποίει, ἀλλ' ἡ προαίρεσις ἡ προσφέρουσα· ἐπεὶ, εἰ τοῦτο ἦν, καὶ τὰ παρὰ τοῦ Κάϊν ἂν ἐδέχθη. Εἶπεν οὖν, ὅτι καὶ εὐφραίνεται, καὶ πῶς εὐφραίνεται· οὐ γὰρ ἂν ἄλλως ἔμαθον οἱ ἄνθρωποι. Ὁ τοίνυν μὴ ἐν χρείᾳ καθεστὼς λέγει οὕτως εὐφραίνεσθαι, ἵνα μὴ διὰ τὸ ἀνενδεὲς ῥᾴθυμοι γένωνται. Καὶ ὅτε λοιπὸν τῆς ἄλλης ἀρετῆς ἀμελήσαντες, ταύταις ἐθάῤῥουν, ὅρα πῶς πάλιν διορθοῦται αὐτοὺς, λέγων· Μὴ φάγωμαι κρέα ταύρων, ἢ αἷμα τράγων πίωμαι; Τοῦτο καὶ Παῦλός φησιν, Οὐκ ἐπιζητῶ τὸ δόμα. Ὁ δὲ Θεός μου πληρώσει πᾶσαν χρείαν ὑμῶν κατὰ τὸν πλοῦτον αὑτοῦ ἐν δόξῃ, ἐν Χριστῷ Ἰησοῦ. δʹ. Ὅρα πῶς καὶ ἐπεύχεται, καθάπερ οἱ πένητες. Εἰ δὲ Παῦλος ἐπεύχεται τοῖς διδοῦσι, πολλῷ μᾶλλον ἡμεῖς μὴ αἰσχυνώμεθα λαμβάνοντες τοῦτο ποιεῖν. Μὴ δὴ λαμβάνωμεν, ὡς αὐτοὶ χρῄζοντες, μηδὲ χαίρωμεν ἡμῶν ἕνεκεν, ἀλλὰ τῶν διδόντων αὐτῶν. Οὕτως ἡμῖν ἔσται μισθὸς καὶ λαμβάνουσιν, ἂν δι' ἐκείνους χαίρωμεν· οὕτως οὐκ ἀγανακτήσομεν, μὴ διδόντων, μᾶλλον δὲ ἀλγήσομεν δι' αὐτούς· οὕτω καὶ προθυμοτέρους ἐργασόμεθα, ἂν διδάσκωμεν, ὅτι οὐχ ἡμῶν ἕνεκεν ταῦτα πράττομεν. Ὁ δὲ Θεός μου, φησὶ, πληρώσει πᾶσαν χρείαν ὑμῶν, ἢ πᾶσαν χάριν, ἢ πᾶσαν χαράν. Ἀλλ' ἂν μὲν ᾖ, Πᾶσαν χάριν, μὴ ταύτην μόνον φησὶ, 62.293 τὴν ἐπὶ γῆς ἐλεημοσύνην, ἀλλὰ πᾶν κατόρθωμα· ἂν δὲ, Πᾶσαν χρείαν, ὅπερ οἶμαι καὶ μᾶλλον λέγεσθαι, τοῦτό ἐστιν ὃ δηλοῦν βούλεται· ἐπειδὴ ἔμπροσθεν εἶπεν, Ἠκαιρεῖσθε, ἐπάγει ἐνταῦθα, ὅπερ ἐν τῇ πρὸς Κορινθίους ποιεῖ λέγων, Ὁ ἐπιχορηγῶν σπέρμα τῷ σπείροντι, καὶ ἄρτον εἰς βρῶσιν