As it is written, He that had gathered much had nothing over; and he that had gathered little had no lack.
All Commentaries on 2 Corinthians 8:15 Go To 2 Corinthians 8
John Chrysostom
AD 407
Now this happened in the case of the manna. For both they that gathered more, and they that gathered less, were found to have the same quantity, God in this way punishing insatiableness. And this he said at once both to alarm them by what then happened, and to persuade them never to desire to have more nor to grieve at having less. And this one may see happening now in things of this life not in the manna only. For if we all fill but one belly, and live the same length of time, and clothe one body; neither will the rich gain anything by his abundance nor the poor lose anything by his poverty.
3. Why then do you tremble at poverty? And why do you pursue after wealth? 'I fear,' says one, 'lest I be compelled to go to other men's doors and to beg from my neighbor.' And I constantly hear also many praying to this effect, and saying, 'Allow me not at any time to stand in need of men.' And I laugh exceedingly when I hear these prayers, for this fear is even childish. For every day and in every thing, so to speak, do we stand in need of one another. So that these are the words of an unthinking and puffed up spirit, and that does not clearly discern the nature of things. Do you see not that all of us are in need one of another? The soldier of the artisan, the artisan of the merchant, the merchant of the husbandman, the slave of the free man, the master of the slave, the poor man of the rich, the rich man of the poor, he that works not of him that gives alms, he that bestows of him that receives. For he that receives alms supplies a very great want, a want greater than any. For if there were no poor, the greater part of our salvation would be overthrown, in that we should not have where to bestow our wealth. So that even the poor man who appears to be more useless than any is the most useful of any. But if to be in need of another is disgraceful, it remains to die; for it is not possible for a man to live who is afraid of this. 'But,' says one, 'I cannot bear blows arched [in scorn.]' Why do you in accusing another of arrogance, disgrace yourself by this accusation? For to be unable to endure the inflation of a proud soul is arrogant. And why do you fear these things, and tremblest at these things, and on account of these things which are worthy of no account, dreadest poverty also? For if you be rich, thou wilt stand in need of more, yea of more and meaner. For just in proportion to your wealth do you subject yourself to this curse. So ignorant are you of what you pray when you ask for wealth in order to be in need of no man; just as if one having come to a sea, where there is need both of sailors and a ship and endless stores of outfit, should pray that he might be in need of nothing at all. For if you are desirous of being exceedingly independent of every one, pray for poverty; and [then] if you are dependent on any, you will be so only for bread and raiment; but in the other case you will have need of others, both for lands, and for houses, and for imposts, and for wages, and for rank, and for safety, and for honor, and for magistrates, and those subject to them, both those in the city and those in the country, and for merchants, and for shopkeepers. Do you see that those words are words of extreme carelessness? For, in a word, if to be in need one of another appears to you a dreadful thing, [know that] it is impossible altogether to escape it; but if you will avoid the tumult, (for you may take refuge in the waveless haven of poverty,) cut off the great tumult of your affairs, and deem it not disgraceful to be in need of another; for this is the doing of God's unspeakable wisdom. For if we stand in need one of another, yet even the compulsion of this need draws us not together unto love; had we been independent, should we not have been untamed wild beasts? Perforce and of compulsion God has subjected us one to another, and every day we are in collision one with another. And had He removed this curb, who is there who would readily have longed after his neighbor's love? Let us then neither deem this to be disgraceful, nor pray against it and say, 'Grant us not to stand in need of any one;' but let us pray and say, 'Suffer us not, when we are in need, to refuse those who are able to help us.' It is not the standing in need of others, but seizing the things of others, that is grievous. But now we have never prayed in respect to that nor said, 'Grant me not to covet other men's goods.' but to stand in need, this we think a fit subject of deprecation. Yet Paul stood in need many times, and was not ashamed; nay, even prided himself upon it, and praised those that had ministered to him, saying, For you sent once and again to my need; Philippians 4:16 and again, I robbed other Churches, taking wages of them that I might minister unto you. 2 Corinthians 11:8 It is no mark therefore of a generous temper, but of weakness and of a low minded and senseless spirit, to be ashamed of this. For it is even God's decree that we should stand in need one of another. Push not therefore your philosophy beyond the mean. 'But,' says one, 'I cannot bear a man that is entreated often and complies not.' And how shall God bear you who art entreated by Him, and yet obeyest not; and entreated too in things that advantage you? For we are ambassadors on behalf of Christ, 2 Corinthians 5:20 says he, as though God were entreating by us; be ye reconciled unto God. 'And yet, I am His servant,' says he. And what of that? For when thou, the servant, art drunken, while He, the Master, is hungry and has not even necessary food, how shall your name of servant stand you in stead? Nay, this itself will even the more weigh you down, when thou indeed abidest in a three-storied dwelling while He owns not even a decent shelter; when thou [liest] upon soft couches while He has not even a pillow. 'But,' says one, 'I have given.' But you ought not to leave off so doing. For then only will you have an excuse, when you have not what [to give], when you possess nothing; but so long as you have, (though thou have given to ten thousand,) and there be others hungering, there is no excuse for you. But when thou both shuttest up grain and raisest the price, and devisest other unusual tricks of traffic; what hope of salvation shall you have henceforth? You have been bidden to give freely to the hungry, but thou dost not give at a suitable price even. He emptied Himself of so great glory for your sake, but thou dost not count Him deserving even of a loaf; but your dog is fed to fullness while Christ wastes with hunger; and your servant bursts with surfeiting while your Lord and his is in want of necessary food. And how are these the deeds of friends? Be reconciled unto God, 2 Corinthians 5:20 for these are [the deeds] of enemies and such as are in hostility.
4. Let us then think with shame on the great benefits we have already received, the great benefits we are yet to receive. And if a poor man come to us and beg, let us receive him with much good will, comforting, raising him up with [our] words, that we ourselves also may meet with the like, both from God and from men. For whatsoever ye would that they should do unto you, do ye also unto them. Matthew 7:12 Nothing burdensome, nothing offensive, does this law contain. 'What you would receive, that do,' it says. The return is equal. And it said not, 'what you would not receive, that do not,' but what is more. For that indeed is an abstinence from evil things, but this is a doing of good things, in which the other is involved. Also He said not 'that do ye also wish, but do, to them.' And what is the advantage? This is the Law and the Prophets. Would you have mercy shown you? Then show mercy. Would you obtain forgiveness? Then grant it. Would you not be evil spoken of? Then speak not evil. Longest thou to receive praise? Then bestow it. Would you not be wronged? Then do not thou plunder. Do you see how He shows that virtue is natural, and that we need no external laws nor teachers? For in the things we wish to receive, or not to receive from our neighbors, we legislate unto ourselves. So that if you would not receive a thing, yet doest it, or if you would receive it, yet doest it not, you have become self-condemned and art henceforth without any excuse, on the ground of ignorance and of not knowing what ought to be done. Wherefore, I beseech you, having set up this law in ourselves for ourselves, and reading this that is written so clearly and succinctly, let us become such to our neighbors, as we would have them be to ourselves; that may we both enjoy present immunity , and obtain the future good things, though the grace and love towards men of our Lord Jesus Christ, with Whom to the Father, together with the Holy Spirit, be glory, power, honor, now and for ever, and world without end. Amen.
