2 Corinthians 8:13Meaning & Commentary from the Church Fathers

Otherwise, why would he praise the Macedonians, saying that "in a great trial of affliction their joy abounds, and their deep poverty overflows in the riches of their generosity," and that they gave alms beyond their strength? Is it not clearly in order to move the Corinthians to the same?

Consequently, if he seems to agree to less, he does this in order to move them to more by the example of the Thessalonians.

"But that there should be equality. At the present time your abundance should supply their lack, and afterward their abundance should supply your lack, so that there may be equality." That is, you are rich in possessions, and they are rich in boldness before God.

Therefore give them, from the abundance of your possessions, what they do not have. In return you will receive the boldness in which they are rich and in which you are lacking.

See how imperceptibly he disposes them to give even beyond their strength. If, he says, you wish to receive from abundance, then give from abundance. But if you wish to receive a full reward, then give fully yourself, that is, even from lack and beyond strength. Yet he does not say this openly.

Thus, up to this point, he seems to be persuading them to give according to their strength. "That there should be equality." How will there be equality? If both you and they mutually share your abundance with one another and supply one another's needs.

But what equality is there in giving bodily things for spiritual things? Here equality is understood not in relation to the value or pricelessness of what is given and received in return, but in relation to abundance and lack.

You give from your abundance, and they give from their abundance. Again, you receive what you needed, and they receive what they need. This equality belongs wholly to the present time. What belongs to the age to come has a great superiority over what is given.

Therefore humble yourselves, you rich, because in things that are abiding and do not pass away, the poor surpass you.

152. In the Apostle's words we see goodwill, generosity, and measure in generosity. He also speaks of the results and of those who give. He mentions measure because he gives advice to imperfect people. Only the imperfect cannot bear burdens.

But if someone, having become a bishop or presbyter, does not wish to burden the Church and does not give away all that he has, yet acts worthily by giving alms as befits his rank, such a man does not seem imperfect to me.

Sacerdotium refers to a bishop or presbyter, and ministerium to a presbyter or deacon. Among Christian authors, operari means "to perform almsgiving" or "to do good works." I think that here the Apostle has in mind not spiritual burdens, but material ones.

Therefore he said, "not that others should have relief and you distress," and commanded them to share the surplus. He also showed the benefit that comes from this: "that their abundance may supply your lack."

The recompense, he says, will be excellent. Having given little, you will receive more, because you will share in their praiseworthy endurance. Very fittingly he also brought in the testimony, for the Master showed this equality in the gathering of the manna. The one who gathered more gained no benefit, because the great Giver joined measure to the gift.

To this Bishop Theophan adds: "When there is zeal, and sincere zeal, it will draw from the treasuries everything possible. But such manifestations are not entered into the list of obligations, for by nature this is inconceivable. Therefore the Apostle writes a law of righteousness, not of love, for love has no boundaries. He establishes this order: one should do only what is possible, 'not that others should have relief and you distress, but by equality.' The one who gives his surplus brings himself to measure and raises another to his own measure; and they are made equal."

But concerning equality, Blessed Theophylact remarks: "It is not with respect to the great or small value of what is given and received in return that he says, 'let there be equality.' Rather, insofar as you abound in something, you give from it to them. Conversely, in what they abound, they give from it to you. Again, what is lacking in you, you receive from them; and what is lacking in them, they receive from you."

So it was when manna was gathered, when they were commanded to gather an omer. Though some gathered more and others less, when measured it proved to be equal for each person in every family. "But what was done there by miracle, the Apostle persuades us to do by love. Give your surplus," he says, "to the needy, and the result will be equality for both, that is, as much as each needs" (Theophan).

As though concluding the Apostle's exhortation, St. John Chrysostom speaks in his person: "You Corinthians are rich in money, while those Christians of Palestine are rich in purity of life and boldness before God. Therefore give them from the abundance of your possessions what they do not have, and receive from them in return boldness before God, in which they are rich and in which you are lacking. But what equality is there in paying spiritual things for bodily things? The latter far surpasses the former."

If even this rule became the law of life among us, poverty would long ago have disappeared from among Christians. But the trouble is that this reigns in our souls: "I need it for myself." Who will set a measure to this "for myself"?

When one says, "I need it for myself," then to give to others means distress for oneself, and there is no equality. The poor man went away in sorrow without help, while the one who did not give remained in calm self-satisfaction.

"There is no rule," he says, "that others should have relief and I distress, but only by equality." With this stone he blocks the mouth of conscience, and it falls silent for a time.

No outsider can determine from what point distress for oneself begins when one shares one's own goods with others. One cannot enter another person's life with one's own measure. This limit is known to God alone, and sometimes to one's own conscience, though there are many inner obstacles to the accuracy of its judgments.

Only those who have completely settled accounts with worldly life can distribute without limit. Yet even in them this is a desired perfection, though not manifested by all. Therefore the Savior did not point to it at once.

Blessed Theodoret came to this thought in connection with the present text and says: "The Master sets complete contempt for possessions and voluntary poverty as perfection. Yet He teaches that eternal life can be attained even without this perfection. For when the young man asked, 'What shall I do to inherit eternal life?' (Lk 10:25), He did not at once present him the teaching on perfection. Rather, He reminded him of the other commandments. When the young man said that he had fulfilled all the commandments, He advised him to choose a life free from anxiety and possession. Taught by this, the divine Apostle does not legislate anything great, but measures his laws according to weakness of spirit. Therefore he said, 'not that others should have relief and you distress,' and commanded them to share the surplus."