2 Corinthians 8:14

But by an equality. I do not command so large almsgiving that your homes be pauperised while the poor have ample, but of your superfluity, which supplies the proper matter of almsgiving, I beg you to communicate with the poor, and supply their want, so that you may both have the necessities of life, and may each hold the mean between the two extremes of poverty and abundance. Let there be nothing superfluous in the means of them that give, and nothing deficient in the way of the necessaries of life to them that receive (Theophylact).

That their abundance also may be a supply for your want. So their abundant supply of faith and hope and all graces will, by their prayers and merits before God, assist your spiritual poverty in this life, and in the other life they will, when you die, receive you into everlasting habitations. The kingdom of heaven is the possession of Christ's poor (Anselm).

That there may be equality. By an interchange of spiritual goods as well as temporal. Ver. 15. As it is written. Exodus 16:18. Paul applies what is said of the gathering and eating of manna, to show that God wishes men to strive after equality in communion of goods.

He that had gathered much. He that gathered much had no more than he that gathered little, and vice versâ. The passage quoted from Exodus declares that by a continuous miracle God rained down manna for forty years in the wilderness on so many hundreds of thousands of Jews, in such a way that the greedy who gathered much, and the idle who gathered little, both found, when they returned home and measured what they had got, that they had but an homer full, or enough for a day's food for each. If they collected either more or less, God or an angel subtracted from it or added to it invisibly, to bring all to an equality. So, then, an homer was the measure for men, women, and children, and it contained as much only as a man would ordinarily eat in a day (Nyssen, de Vita Moysis, Chrysostom, Anselm, Vatablus, Theophylact).

The reason for this was (1.) that God would in this way restrain the greediness and gluttony of the Jews, and their excessive love of earthly things (Chrysostom and Theophylact). (2.) By this continuous miracle God would remind us that in all our necessity we should look to His Providence, and recollect that He provides for each all that is needful for his life; therefore, as we sit at table, let us regard God as raining down manna upon us from heaven. So now God supplies, not only to the rich but the poor also, and those that have bad health or are burdened with a large family, their daily portion, which is enough to maintain the life of all. This will seem to any one who considers the matter, and compares the small gain made with the great expenditure of so many heads of families, a wonderful and incredible thing; and by this test alone any one may see God's sweet and wondrous care for all. Let not the poor, therefore, bewail their lot, nor desire great riches, " For since we all," says S. Chrysostom, " have but one belly to fill, and one time to live in, and one body to cover, the rich man has no more from his abundance, nor the poor man less from his poverty; but both have food and clothing, and in this they are equal."

Observe, again, the beautiful application S. Paul makes of the symbolic manna. As God gave of it an equal measure to all, so is it right that Christians should cultivate an equality: those who have abundant wealth should distribute to the poor, and make them equal to themselves, so far as the necessaries of life go, that all may be content, and, having what is necessary, live equally (Theophylact and Chrysostom). Observe, however, that as the rich, by giving of their superfluous wealth to the poor, make them equal to themselves, so too do the poor, by a fellowship of merits, make the rich equal to them, not altogether absolutely, but by way of proportion, in such a way that neither has any lack of either kind of benefits, or has an excessive supply when compared with others; for otherwise the rich would not by giving to the poor make them as rich as themselves, nor would the poor by giving in return his prayers and other spiritual goods give an equal gift, but rather a far more valuable gift than he received. Nor again does he give of his spiritual goods as much as he has (S. Thomas).

Analogically, S. Chrysostom and Anselm refer this passage to the glory of heaven, which all will share equally. But this must he understood of the objective bliss; for all will see the same God, and in Him will be satisfied and blessed; but in this vision, and consequently in joy and glory, there will be degrees, and a disparity proportioned to merit. It was so in the case of the manna: an equal share was given to each, satisfying all equally, yet it tasted differently to different people.