2 Corinthians 8:14Meaning & Commentary from the Church Fathers

Do you see now how he imperceptibly persuades the Corinthians to give both beyond strength and from lack? "If you wish," he says, "to receive only from abundance, then give from abundance. But if you wish to acquire everything, then give also from lack and beyond strength."

Yet he does not say this openly, but leaves the hearers to reach it by their own conclusion. Meanwhile he continues the exhortation that was proposed and suited to his purpose, adding what apparently ought to be said: "so that there may be equality."

How will this equality exist? In this way: "we and they will mutually share our abundance with one another and supply lacks." But what equality is there in paying spiritual things for bodily things? The latter far surpasses the former.

Why, then, does he call this equality? He called it equality only with regard either to abundance and lack, or to the present life. Therefore, after saying "equality," he added, "at the present time."

He said this in order to cast down the pride of the rich and show that, after departing from here, those who have lived spiritually will have a greater advantage. In the present life we are in many respects of equal honor. But then a great separation will occur, and the greatest advantages will appear, because the righteous will shine brighter than the sun.

Then, since he has shown that the Corinthians not only give, but also receive something greater in return, he wants to stir their zeal in another way. He shows that if they do not share their goods with others, they will have no more for themselves, even if they take everything.

He brings forward an ancient account as an example: "as it is written, 'He who gathered much had nothing over, and he who gathered little had no lack'" (v. 15; Ex 16:18).

So it was in the gathering of the manna. Some gathered more, others less, but both found they had the same measure. By this God punished greed. The Apostle pointed to this both to alarm the Corinthians by the ancient event and to persuade them never to desire more, nor to grieve if they have little.

"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.

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."

Therefore we must suppose that in the words, "that their abundance may supply your lack," there lies another thought. Their abundance is not future, but present, and it is to supply your lack. In what respect? Only with respect to spiritual riches.

You are rich materially, and they are rich spiritually. Give them what you abound in, and in return receive what they abound in. That is, you will give material things and receive spiritual things. All our interpreters understand it this way.

St. Chrysostom says: "You are rich in money, and they in purity of life and boldness before God. Therefore give them from the abundance of your possessions what they do not have. In return receive from them boldness before God, in which they are rich and in which you are lacking. Do you see now how he imperceptibly persuades the Corinthians to give even beyond their strength and from their lack? If you wish, he says, to receive only from abundance, then give from abundance. But if you wish to acquire everything, then give also from lack and beyond strength. Yet he does not say this openly, but leaves the hearers to reach this by their own conclusion. He himself continues the exhortation that was proposed and suited to his aim, adding what apparently ought to be said: 'that there may be equality.' How will this equality exist? It will exist in this way: we and they will mutually share our abundance with one another and thus supply mutual lacks. But what equality is there in paying spiritual things for bodily things? The latter far surpasses the former. Why, then, does he call this equality?"

Theophylact wrote the answer to this at greater length: "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. This is how there will be equality."