2 Corinthians 8:15

8:15 Paul quotes from Exod 16:18 to say that there is a mutual responsibility among Christians: Affluent believers (the Corinthians) should help poor believers (in Jerusalem) so that all may have enough.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

2Co 8:15. Γέγραπται, it is written) Exo 16:18, οὐκ ἐπλεόνασεν ὁ τὸ πολὺ, καὶ ὁ τὸ ἔλαττον, οὐκ ἠλαττόνησεν. The article τὸ adds to it the force of a superlative [τὸ πολὺ, the most; τὸ ἔλαττον, the least].—ὁ τὸ πολὺ, he who the most) viz. συλλέξας, gathered. There is a similar expression, Num 35:8, ἀπὸ τῶν τὰ πολλὰ, πολλά.—οὐχ ἐπλεόνασε) he had not more than an homer.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

2Co 8:15 . καθὼς γέγραπται κ . τ . λ .: as it is written, sc. , in the words of Scripture, “ He that gathered (we must understand σύλλεξας from Exo 16:17 ) much had nothing over; and he that gathered little had no lack ,” sc. , because each gathered enough manna for his own needs and no more. That each Christian Church may have enough for its necessities , not its luxuries , is what St. Paul contemplates as desirable and possible by mutual generosity in giving. The true text (ABF) of the LXX in Exo 16:18 has τὸ ἔλαττον for τὸ ὀλίγον , which however is found as an early correction in A [65] , and also in Philo.

[65]A Codex Alexandrinus (sæc. v.), at the British Museum, published in photographic facsimile by Sir E. M. Thompson (1879).

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

(Exo 16:18; Septuagint). As God gave an equal portion of manna to all the Israelites, whether they could gather much or little; so Christians should promote by liberality an equality, so that none should need the necessaries of life while others have superfluities. "Our luxuries should yield to our neighbor's comforts; and our comforts to his necessities" [J. HOWARD].

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 15. He that had gathered much, had nothing over] On the passage to which the apostle alludes, Ex 16:18, I have stated that, probably, every man gathered as much manna as he could, and when he brought it home and measured it by the omer, (for this was the measure for each man's eating,) if he had a surplus it went to the supply of some other family that had not been able to collect enough; the family being large, and the time in which the manna might be gathered, before the heat of the day, not being sufficient to collect a supply for so numerous a household; several of whom might be so confined as not to be able to collect for themselves. Thus there was an equality among the Israelites in reference to this thing; and in this light these words of St. Paul lead us to view the passage. To apply this to the present case: the Corinthians, in the course of God's providence, had gathered more than was absolutely necessary for their own support; by giving the surplus to the persecuted and impoverished Christian Jews these would be an equality; both would then possess the necessaries of life, though still the one might have more property than the other.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

15. As it is written. The passage, that Paul quotes, refers to the manna, but let us hear what the Lord says by Moses. He would have this to serve as a never-failing proof, that men do not live by bread alone, but are Divinely supported, by the secret influence of His will, who maintains and preserves all things that he has created. Again, in another passage, (Deuteronomy 8:3,) Moses admonishes them, that they had been nourished for a time with such food, that they might learn that men are supported — not by their own industry or labor, but by the blessing of God. Hence it appears, that in the manna, as in a mirror, there is presented to us an emblem of the ordinary food that we partake of. Let us now come to the passage that Paul quotes. When the manna had fallen, they were commanded to gather it in heaps, so far as every one could, though at the same time, as some are more active than others, there was more gathered by some than was necessary for daily use, yet no one took for his own private use more than an homer, for that was the measure that was prescribed by the Lord. This being the case, all had as much as was sufficient, and no one was in want. This we have in Exodus 16:18

Let us now apply the history to Paul’s object. The Lord has not prescribed to us an homer, or any other measure, according to which the food of each day is to be regulated, but he has enjoined upon us frugality and temperance, and has forbidden, that any one should go to excess, taking advantage of his abundance. Let those, then, that have riches, whether they have been left by inheritance, or procured by industry and efforts, consider that their abundance was not intended to be laid out in intemperance or excess, but in relieving the necessities of the brethren. For whatever we have is manna, from whatever quarter it comes, provided it be really ours, inasmuch as riches acquired by fraud, and unlawful artifices, are unworthy to be called so, but are rather quails sent forth by the anger of God. (Numbers 11:31.) And as in the case of one hoarding the manna, either from excessive greed or from distrust, what was laid up immediately putrified, so we need not doubt that the riches, that are heaped up at the expense of our brethren, are accursed, and will soon perish, and that too, in connection with the ruin of the owner; so that we are not to think that it is the way to increase, if, consulting our own advantage for a long while to come, we defraud our poor brethren of the beneficence that we owe them. I acknowledge, indeed, that there is not enjoined upon us an equality of such a kind, as to make it unlawful for the rich to live in any degree of greater elegance than the poor; but an equality is to be observed thus far — that no one is to be allowed to starve, and no one is to hoard his abundance at the expense of defrauding others. The poor man’s homer will be coarse food and a spare diet; the rich man’s homer will be a more abundant portion, it is true, according to his circumstances, but at the same time in such a way that they live temperately, and are not wanting to others.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(15) He that had gathered much.—The quotation is from one of the readings of the LXX. version of Exo_16:18. The work of love was, in the Apostle’s thoughts, like the manna in the wilderness. In the long-run all would be filled, each according to his several necessities.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

15. as it is written] In Exo_16:18. “In this miracle St Paul perceives a great universal principle of human life. God has given to every man a certain capacity and a certain power of enjoyment. Beyond that he cannot find delight. Whatever he heaps or hoards beyond that, is not enjoyment but disquiet.” Robertson.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

But thanks be to God,.... The apostle proceeds to give an account of the persons and their characters, who were employed in making this collection at Corinth for the poor saints, and begins with Titus; and the rather because he had been already concerned in setting afoot that good work among them; and gives thanks to God,

which, says he,

put the same earnest care into the heart of Titus for you, by "earnest care" is meant that very great carefulness, solicitude, and diligence, Titus had shown in stirring them up to a liberal contribution; and which was the same that he had expressed in the arguments just now used by him, to engage them in the same service; and this care, as it was a very earnest and hearty one, so he suggests that it was more for them, than for the sake of the poor; the performance of acts of beneficence and liberality tending more to the advantage and account of the giver than of the receiver: and he further intimates, that these good motions in the heart of Titus were not merely natural, or the effects of human power and free will, but were of God, as every good thing is; they were wrought in him by the Spirit of God, and sprung from the grace of God, and therefore the apostle returns thanks to God for the same; and the mention of this could not fail of carrying weight with it, and of having some influence on the minds of the Corinthians.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

15 As it is written, He that had gathered much had nothing over; and he that had gathered little had no lack.

Ver. 15. He that had gathered much] He that was so nimble as to gather more than his neighbour was to supply his neighbour, that every man might have his omer. Now the equity of this law being common and perpetual, the apostle draweth his argument from it. Riches, saith one, are but as manna; those that gathered more of it had but enough to serve their turn (or if they gathered more, it was but a trouble and annoyance to them), and they that gathered less had no want. Let the rich account themselves the poor man’s stewards. "Withhold not good from the owners thereof (the poor) when it is in the power of thy hand to do it," Pro 3:27. {See Trapp on "Pro 3:27"}

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

As it is written - see Exo 16:18.

He that had gathered much ... - This passage was originally applied to the gathering of manna by the children of Israel. The manna which fell around the camp of Israel was gathered every morning. All that were able were employed in gathering it; and when it was collected it was distributed in the proportion of an omer, or about five pints to each man. Some would be more active and more successful than others. Some by age or infirmity would collect little; probably many by being confined to the camp would collect none. They who had gathered more than an omer, therefore, would in this way contribute to the needs of others, and would be constantly manifesting a spirit of benevolence. And such was their willingness to do good in this way, such their readiness to collect more than they knew would be demanded for their own use, and such the arrangement of Providence in furnishing it, that there was no want; and there was no more gathered than was needful to supply the demands of the whole.

Paul applies this passage, therefore, in the very spirit in which it was originally penned. He means to say that the rich Christians at Corinth should impart freely to their poorer brethren. They had gathered more wealth than was immediately necessary for their families or themselves. They should, therefore, impart freely to those who had been less successful. Wealth, like manna, is the gift of God. It is like that spread by his hand around us every day. Some are able to gather much more than others. By their skill, their health, their diligence, or by providential arrangements, they are eminently successful. Others are feeble, or sick, or aged, or destitute of skill, and are less successful. All that is obtained is by the arrangement of God. The health, the strength, the skill, the wisdom by which we are enabled to obtain it, are all his gift. That which is thus honestly obtained, therefore, should be regarded as his bounty, and we should esteem it a privilege daily to impart to others less favored and less successful.

Thus, society will be bound more closely together. There will be, as there was among the Israelites, the feelings of universal brotherhood. There will be on the one hand the happiness flowing from the constant exercise of the benevolent feelings; on the other the strong ties of gratitude. On the one hand the evils of poverty will be prevented, and on the other the not less. though different evils resulting from superabundant wealth. Is it a forced and unnatural analogy also to observe, that wealth, like manna, corrupts by being kept in store? manna if kept more than a single day became foul and loathsome. Does not wealth hoarded up when it might be properly employed; wealth that should have been distributed to relieve the needs of others, become corrupting in its nature, and offensive in the sight of holy and benevolent minds? Compare Jam 5:2-4. Wealth, like manna, should be employed in the service which God designs - employed to diffuse everywhere the blessings of religion, comfort, and peace.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

He that had much, &c. The words were spoken of those who gathered the manna. (Exodus xvi. 18.) Every one was there ordered to gather such a particular measure, called a gomer, and they who for fear of wanting, gathered more, found they had no more than the measure they were ordered to take, and they, who as it happened, took less, still found they had their measure of a gomer. By this example, St. Paul exhorts them to contribute to the relief of their brethren, with confidence in God’s providence, and without fear of wanting themselves. (Witham)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

This quotation would incline us to think, that the abundance mentioned in the latter part of the former verse, as also the equality mentioned in the end of it, is rather to be understood with reference to the good things of this life, than with reference to spiritual blessings, or to temporal and spiritual put together, balancing one another to make an equality. For certain it is, that this quotation referreth to manna, which was the bread God afforded for the bodies of his people in the wilderness, though, considered typically, it is rightly by the apostle called spiritual meat, 1Co 10:3; signifying that bread which came down from heaven, which Moses could not give, as Christ tells us, Joh 6:32,58. These words are quoted from Exo 16:18, though more agreeably to the Septuagint than to our translation. The history is this: The manna being fallen, the text saith, Exo 16:17, that some gathered more, some less; but it so fell out, by the providence of God ordering it, that when they came and measured what they had gathered, he that gathered much had nothing over, and he that gathered little had no lack. Now of this the apostle makes an argument to press the Corinthians to this charitable act. The force of which lies in this: As it was in the case of manna; there were some that gathered more, others that gathered less, yet all had enough; so it will be as to the riches of the world that men gather, though some gather more, and others gather less, yet men will find, that those that have gathered little, (have less estates than others), using what they have to the glory of God, and according to the Divine rule, will have no lack; and those that have gathered much, if they do not distribute it according to the will of God, will find that they have nothing over; God will shrink their heap into some equality to those whom at God’s command they would not relieve: Ecc 5:10; He that loveth silver shall not be satisfied with silver. The wisdom of the Divine providence hath not ordained levelling, nor made all men equal in their portions of the good things of this life; but he hath willed such an equality as every one may eat, (unless he or she that will not work), either from the sweat of their own faces, or from the charity of others. Besides, nature craveth no great things, but is satisfied with a little; so that he that hath gathered little shall have no lack, if he can but moderate the excesses of his appetite; and he that hath gathered much hath nothing over, what is either necessary for himself and his family, or what he ought to part with for the relief of others at the command of God.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

15. Written—Exo_16:18. The apostle gives nearly the words of the Septuagint. They are quoted by him simply as a felicitous description of the equalization. As Jehovah provided a cheerful equalization of the manna, so that there was neither surplus nor lack, so, under Christ, through Christian beneficence, there may be neither unequal wealth nor want.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

As it is written. (Exo_16:17, Exo_16:18) The reference is to the gathering of manna.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

As it is written, He that had gathered the most had nothing over; and he that had gathered the least did not lack - That is, in which that scripture is in another sense fulfilled. Exod. xvi, 18

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

as it is written [ Exo_16:17-18 ], He that gathered much had nothing over; and he that gathered little had no lack . [In the gathering of the manna some of the Israelites were able to find more than the others, but when they came to measure what they gathered, God's providence so intervened and ordered that each found he had an omer. Now that which God effected by irresistible law under the old dispensation, he was now seeking to effect under the new dispensation through the gracious influence of brotherly love. Our differences in ability make it inevitable that some shall surpass others in the gathering of wealth; but as selfishness gives place to Christian love, the inequality in earthly possessions will become more even.]

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

15. It is written. In Exodus 16:18. When the manna fell, whatever each individual gathered, there was found to be, on measuring, “an omer to a man.” So brotherly love is to effect such a distribution that no saint will be in want, and none have what is superfluous.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

15. In the LXX. the words run; οὐκ ἐπλεόνασεν ὁ τολύ, and ὁ τὸ ἔλαττον οὐκ ἠλαττόνησεν (Exo 16:18). This seems to mean that those who had tried to get more than their due measure of manna, and those who had not tried to get their full measure, found that each had neither more nor less than was right. Christian charity, S. Paul says, should aim at equality of this kind, superfluities being given to supply needs. What was in the wilderness a miracle of justice,—he who gathered his much had not the more, and he who gathered his little had not the less,—is in the Church a miracle of love.

2Co 8:16 to 2Co 9:5. DIRECTIONS FOR THE MANAGEMENT OF THE COLLECTION

In this section, 2Co 8:16-24 treats of the officials, 2Co 9:1-5 of the assistance to be rendered to them. The officials are Titus and two other delegates, whom the Apostle has commissioned to complete the collection. He commends them to the goodwill of the Corinthians. See an article on “St Paul as a Man of Business” by E. H. Plumptre in the Expositor, 1st Series I. p. 264.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

15.] that there may be equality, as it is written (i.e. according to the expression used in the Scripture history: παράγει παλαιὰν ἱστορίαν, Chrys.,—of the gathering of the manna) He that (gathered) much, did not exceed (the measure prescribed by God): and he that (gathered) little, did not fall short (of it). The fact of equality being the only point brought into comparison as between the Israelites of old and Christians now, it is superfluous to enquire minutely how this equality was wrought among the Israelites. The quotation is according to the reading of the LXX generally supported by MSS.; except that ἔλαττον appears for ὀλίγον in A a secunda manu. Grabe (not F) and the Aldine edition have ᾧ τὸ πολύ and ᾧ τὸ ὀλίγον, probably a correction. The context supplies συλλέξας from the συνέλεξαν in the preceding verse,—and is presumed by the Apostle to be familiar to his readers.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

15. The quotation hardly illustrates more than the idea of equality of some sort; not the equality which is the result of mutual give and take, which is a voluntary process, but that which is the result of the same measure being imposed on all, which is not voluntary. In LXX we have οὐκ ἐπλεόνασεν ὁ τὲ πολύ and ὁ τὸ ἔλαττον οὐκ ἠλαττόνησεν (Exo 16:18). Some Israelites were eager to gather much manna; others through modesty or indifference gathered little. When they came to measure it, they all found they had exactly the prescribed amount. St Paul perhaps suggests that the equality which had to be forced upon those Israelites ought to be joyfully anticipated in the new Israel. The Corinthian Christians ought spontaneously to secure themselves against getting more than their share of this world’s goods by giving to the Jerusalem Christians before there was any need to require help from them.

καθὼς γέγραπται. Cf. 9:9; 1Co 1:31. 1Co 1:11:9; Rom 1:17; ect. This form of citation is in Paul confined to Corinthians and Romans, and it is very freq. in Romans.

ὁ τὸ πολὺ κ.τ.λ. Qui multum, non abundavit, et qui modicum, non minoravit (Vulg.). ‘He who gathered his much had not too much, And he who gathered his little had not too little.’ In one sense this equality holds good in the other world also (Mat 20:9, Mat 20:10); quia omnes habebunt vitae aeternae aequalitatem (Herveius). But it does not follow from this that there will be no distinctions in that life.

In what follows we have the business arrangements respecting the collection for the fund. It is a kind of ἐπιστολὴ συστατική (3:1) for the officials.

8:16-9:5. Titus and Two Approved Colleagues Will Help You to Organize the Fund. There Shall Be No Room for Suspecting Underhand Dealing. Give a Hearty Welcome to the Three, and Have Everything Ready in Good Time

16 But thanks be to God, who is putting into the heart of Titus the same eager zeal that I myself always entertain. 17 I am not speaking at random. He not only readily responds to my appeal, but being from the first full of zealous eagerness, it is of his own unprompted choice that he is setting off to go to you. 18 And I am sending with him as a colleague that brother whose services in spreading the Gospel have won him the praise of all the Churches. 19 And, what is more, this brother has been elected by the Churches to be our fellow-traveller in this work of benevolence which is being administered by us to promote the honour of the Lord Himself and increase my own readiness. 20 I want to make quite sure that no one shall be able to criticize or suspect our conduct in the matter of this charity-fund which is being administered by us. 21 For I aim at doing what is absolutely honourable, not only in the sight of the Lord, but also in the sight of men. 22 And with Titus and the brother just mentioned I am sending another brother of whose eager zeal I have had many proofs in many particulars; and in the present matter his zeal is in a very special degree eager, by reason of the special confidence which he has been led to place in you. 23 If anyone wishes to know about Titus, he is my intimate colleague and my fellow-labourer in all work for you; and as to the two brethren who accompany him, they are apostles of Churches, an honour to Christ. 24 Give them therefore a conspicuous proof of your affection and of the good reason that I have to be proud of you; so that the Churches from which they come may know how well you have behaved.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.