2 Corinthians 8:15Meaning & 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 nothing diminishes for the one who has little, since the poor man is content with little. Likewise the beggar who gives spiritual things in return for material gifts, though grace abounds in him, does not feel its abundance. Grace does not burden the soul, but lightens it.

156. It may also be understood another way. You have no wealth, man. However much you have acquired, does this seem great to you? Among those born of women there is none greater than John the Baptist, yet the least in the Kingdom of Heaven is greater than he (Mt 11:11; Lk 7:28).

157. It may also be understood in this way: divine grace does not abound bodily, for it is spiritual. Who can see the height or breadth of what he does not see? Cf. Eph 3:18-19.

If faith were like a grain of mustard seed, it could move mountains. Cf. Mt 17:20. And no more than a mustard seed is given to you. If grace abounds in you, should you not fear lest you be lifted up in thought by such a gift?

Many people, lifted up in heart, have fallen lower than those who did not have the Lord's grace. The one who has little grace does not lack it, for grace is incorporeal and indivisible. What appears small to the one who has it is great for the one who has nothing.

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."

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.

Theophylact writes: "The Apostle cites what happened in the gathering of the manna also in order to show how equality comes about. Namely, when the rich man who has much gives his surplus to the one who has little, he himself will have no surplus, and the one who has little will have no lack, having received from him what was needed. The same thing happens also with regard to boldness before God."