2 Corinthians 8:13

For--Supply from Co2 8:8, "I speak." My aim is not that others (namely, the saints at Jerusalem) may be relieved at the cost of your being "distressed" (so the Greek for "burdened"). The golden rule is, "Love thy neighbour as thyself," not more than thyself.

In these verses the apostle uses several cogent arguments to stir up the Corinthians to this good work of charity.
I. He urges upon them the consideration of their eminence in other gifts and graces, and would have them excel in this of charity also, Co2 8:7. Great address and much holy art are here used by the apostle. When he would persuade the Corinthians to this good thing, he commends them for other good things that were found in them. Most people love to be complimented, especially when we ask a gift of them for ourselves or others; and it is a justice we owe to those in whom God's grace shines to give them their due commendation. Observe here, What it was that the Corinthians abounded in. Faith is mentioned first, for that is the root; and, as without faith it is impossible to please God (Heb 11:6), so those who abound in faith will abound in other graces and good works also; and this will work and show itself by love. To their faith was added utterance, which is an excellent gift, and redounds much to the glory of God and the good of the church. Many have faith who want utterance. But these Corinthians excelled most churches in spiritual gifts, and particularly in utterance; and yet this was not in them, as in too many, both the effect and evidence of ignorance; for with their utterance there appeared knowledge, abundance of knowledge. They had a treasury of things new and old, and in their utterance they brought out of this treasury. They abounded also in all diligence. Those who have great knowledge and ready utterance are not always the most diligent Christians. Great talkers are not always the best doers; but these Corinthians were diligent to do, as well as know and talk, well. And further, they had abundant love to their minister; and were not like too many, who, having gifts of their own, are but too apt to slight their ministers, and neglect them. Now to all these good things the apostle desires them to add this grace also, to abound in charity to the poor; that, where so much good was found, there should be found yet more good. Before the apostle proceeds to another argument he takes care to prevent any misapprehensions of his design to impose on them, or to bind heavy burdens upon them by his authority; and tells them (Co2 8:8) he does not speak by commandment, or in a way of authority. I give my advice, Co2 8:10. He took occasion from the forwardness of others to propose what would be expedient for them, and would prove the sincerity of their love, or be the genuine effect and evidence thereof. Note, A great difference should be made between plain and positive duty, and the improvement of a present opportunity of doing or getting good. Many a thing which is good for us to do, yet can not be said to be, by express and indispensable commandment, our duty at this or that time.
II. Another argument is taken from the consideration of the grace of our Lord Jesus Christ. The best arguments for Christian duties are those that are taken from the love of Christ, that constraineth us. The example of the churches of Macedonia was such as the Corinthians should imitate; but the example of our Lord Jesus Christ should have much greater influence. And you know, saith the apostle, the grace of our Lord Jesus Christ (Co2 8:9), that though he was rich, as being God, equal in power and glory with the Father, rich in all the glory and blessedness of the upper world, yet for your sakes he became poor; not only did become man for us, but he became poor also. He was born in poor circumstances, lived a poor life, and died in poverty; and this was for our sakes, that we thereby might be made rich, rich in the love and favour of God, rich in the blessings and promises of the new covenant, rich in the hopes of eternal life, being heirs of the kingdom. This is a good reason why we should be charitable to the poor out of what we have, because we ourselves live upon the charity of the Lord Jesus Christ.
III. Another argument is taken from their good purposes, and their forwardness to begin this good work. As to this he tells them, 1. It was expedient for them to perform what they purposed, and finish what they had begun, Co2 8:10, Co2 8:11. What else did their good purposes and good beginnings signify? Good purposes, indeed, are good things; they are like buds and blossoms, pleasant to behold, and give hopes of good fruit; but they are lost, and signify nothing, without performances. So good beginnings are amiable; but we shall lose the benefit unless there be perseverance, and we bring forth fruit to perfection. Seeing therefore the Corinthians had shown a readiness to will, he would have them be careful also in the performance, according to their ability. For, 2. This would be acceptable to God. This willing mind is accepted (Co2 8:12), when accompanied with sincere endeavours. When men purpose that which is good, and endeavour, according to their ability, to perform also, God will accept of what they have, or can do, and not reject them for what they have not, and what is not in their power to do: and this is true as to other things besides the work of charity. But let us note here that this scripture will by no means justify those who think good meanings are enough, or that good purposes, and the profession of a willing mind, are sufficient to save them. It is accepted, indeed, where there is a performance as far as we are able, and when Providence hinders the performance, as in David's case concerning building a house for the Lord, 2 Sa. 7.
IV. Another argument is taken from the discrimination which the divine Providence makes in the distribution of the things of this world, and the mutability of human affairs, Co2 8:13-15. The force of the arguing seems to be this: - Providence gives to some more of the good things of this world, and to some less, and that with this design, that those who have a greater abundance may supply those who are in want, that there may be room for charity. And further, considering the mutability of human affairs, and how soon there may be an alteration, so that those who now have an abundance may stand in need of being supplied themselves in their wants, this should induce them to be charitable while they are able. It is the will of God that, by our mutually supplying one another, there should be some sort of equality; not an absolute equality indeed, or such a levelling as would destroy property, for in such a case there could be no exercise of charity. But as in works of charity there should be an equitable proportion observed, that the burden should not lie too heavy on some, while others are wholly eased, so all should think themselves concerned to supply those who are in want. This is illustrated by the instance of gathering and distributing manna in the wilderness, concerning which (as we may read, Ex. 16) it was the duty of every family, and all in the family, to gather what they could, which, when it was gathered, was put into some common receptacle for each family, whence the master of the family distributed to every one as he had occasion, to some more than they were able, through age and infirmity, to gather up; to others less than they gathered, because they did not need so much: and thus he that had gathered much (more than he had occasion for) had nothing over, when a communication was made to him that had gathered little, who by this method had no lack. Note, Such is the condition of men in this world that we mutually depend on one another, and should help one another. Those who have ever so much of this world have no more than food and raiment; and those who have but a little of this world seldom want these; nor, indeed, should those who have abundance suffer others to want, but be ready to afford supply.

2 Corinthians 8:13-17

13. For I mean not that other men be eased, and ye burdened:

13. Non enim ut aliis relaxatio sit, vobis autem angustia: sed ut ex aequabilitate.

14. But by an equality, that now at this time your abundance may be a supply for their want, that their abundance also may be a supply for your want: that there may be equality:

14. In praesenti tempore vestra copia illorum succurrat inopiae: et illorum copia vestrae succurrat inopiae, quo fiat aequabilitas.

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

15. Quemadmodum scriptum est (Exodus 16:18.) Qwui multum habebat, huic nihil superfluit: et qui paulum habebat, is nihilominus habuit.

16. But thanks be to God, which put the same earnest care into the heart of Titus for you.

16. Gratia autem Deo, qui dedit eandem sollicitudinem pro vobis in corde Titi,

17. For indeed he accepted the exhortation; but being more forward, of his own accord he went unto you.

17. Qui exhortationem acceperit: quin potius, quum esset diligentior, suapte sponte ad vos venerit.

13. Not that others. This is a confirmation of the preceding statement -- that a readiness of will is well-pleasing to God alike in poverty and in wealth, inasmuch as God does not mean that we should be reduced to straits, in order that others may be at ease through our liberality. True, indeed, it is certain, that we owe to God, not merely a part, but all that we are, and all that we have, but in His kindness He spares us thus far, that He is satisfied with that participation of which the Apostle here speaks, What he teaches here you must understand to mean an abatement from the rigor of law. [673] In the mean time, it is our part to stir ourselves up from time to time to liberality, because we must not be so much afraid of going to excess in this department. The danger is on the side of excessive niggardliness.

This doctrine, however, is needful in opposition to fanatics, who think that you have done nothing, unless you have stripped yourself of every thing, so as to make every thing common; [674] and, certainly, they gain this much by their frenzy, that no one can give alms with a quiet conscience. Hence we must carefully observe Paul's (epieikeia) mildness, [675] and moderation, in stating that our alms are well-pleasing to God, when we relieve the necessity of our brethren from our abundance -- not in such a way that they are at ease, and we are in want, but so that we may, from what belongs to us, distribute, so far as our resources allow, and that with a cheerful mind. [676]

By an equality Equality may be taken in two senses, either as meaning a mutual compensation, when like is given for like, or, as meaning a proper adjustment. I understand isoteta simply as meaning -- an equality of proportional right, [677] as Aristotle terms it. [678] In this signification it is made use of, also, in Colossians 4:1, where he exhorts "masters to give to their servants what is equal." He certainly does not mean, that they should be equal in condition and station, but by this term he expresses that humanity and clemency, and kind treatment, which masters, in their turn, owe to their servants. Thus the Lord recommends to us a proportion of this nature, that we may, in so far as every one's resources admit, afford help to the indigent, that there may not be some in affluence, and others in indigence. Hence he adds -- at the present time. At that time, indeed, necessity pressed upon them. Hence we are admonished that, in exercising beneficence, we must provide for the present necessity, if we would observe the true rule of equity.

14. And their abundance It is uncertain, what sort of abundance he means. Some interpret it as meaning, that this had been the case, inasmuch as the Gospel had flowed out to them from the Church at Jerusalem, from which source they had, in their penury, been assisted by their spiritual riches. This, I think, is foreign to Paul's intention. It ought rather, in my opinion, to be applied to the communion of saints, which means, that whatever duty is discharged to one member, redounds to the advantage of the entire body. "If it is irksome to you to help your brethren with riches that are of no value, consider how many blessings you are destitute of, and these too, far more precious, with which you may be enriched by those who are poor as to worldly substance. This participation, which Christ has established among the members of his body, should animate you to be more forward, and more active in doing good." The meaning may, also, be this. "You now relieve them according to the necessity of the occasion, but they will have an opportunity given them at another time of requiting you." [679] I approve rather of the other sentiment, which is of a more general nature, and with this accords what he again repeats in reference to equality. For the system of proportional right in the Church is this -- that while they communicate to each other mutually according to the measure of gifts and of necessity, this mutual contribution produces a befitting symmetry, though some have more, and some less, and gifts are distributed unequally. [680]

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, [681] yet no one took for his own private use more than an homer, [682] 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. [683] 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 [684] 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.

16. But thanks be to God who hath put. That he may leave the Corinthians without excuse, he now at length adds, that there had been provided for them active prompters, who would attend to the matter. And, in the first place, he names Titus, who, he says, had been divinely raised up. This was of great importance in the case. For his embassy would be so much the more successful, if the Corinthians recognized him as having come to them, from having been stirred up to it by God. From this passage, however, as from innumerable others, we infer that there are no pious affections that do not proceed from the Spirit of God; [685] and farther, that this is an evidence of God's concern for his people, that he raises up ministers and guardians, to make it their endeavor to relieve their necessities. But if the providence of God shows itself in this manner, in providing the means of nourishment for the body, how much greater care will he exercise as to the means of spiritual nourishment, that his people may not be in want of them! Hence it is His special and peculiar work to raise up pastors. [686]

His receiving the exhortation means that he had undertaken this business, [687] from being exhorted to it by Paul. He afterwards corrects this by saying, that Titus had not been so much influenced by the advice of others, as he had felt stirred up of his own accord, in accordance with his active disposition.

Footnotes:

[673] "Est vn relaschement de ce a quoy nous sommes tenus en rigueur de droict comme on dit;" -- "Is an abatement from what we are bound to by strictness of right, as they say."

[674] "Calvin alludes to the same class of persons, when commenting on Acts 2:44 -- had all things common. "Verum sana expositione indiget hic locus propter spiritus fanaticos, qui bonorum koinonian fingunt, qua omnis politia evertatur;" -- "This passage, however, requires to be soundly interpreted -- for the sake of those fanatical spirits, who pretend (koinonian) -- a community of goods, by which all civil government is overturned." -- Ed.

[675] Beza, when commenting on 2 Corinthians 10:1, observes, that epieikeias means "an inclination to clemency and mercy, as opposed to a disposition to follow out to the utmost one's just right." "Aristotle," he remarks, "contrasts to epieikes, (mildness,) with to akribodikaio, (rigorous justice,) and Hermogenes contrasts it with to biaio (violence.)" -- Ed.

[676] "Et ce d'vne gayete de coeur et franc courage;" -- "And that with cheerfulness of heart and frank courage."

[677] "C'est a dire qui est compassee par proportion selon des qualitez des personnes et autres circounstances;" -- "That is to say, which is regulated proportionally according to the stations of individuals, and other circumstances."

[678] "Quaerenda omnino isotes est, sed analogica qualis est membrorum in corpore humano, qua quidem non omnia in eodem pretio et dignitate habentur, sed omnia tamen, quae ornamento vel integumento indigent, ornantur et teguntur;" -- "Equality must by all means be aimed at, but proportional, such as subsists among the members of the human body, according to which they are not, indeed, all held in the same estimation and dignity, but all of them notwithstanding, that require ornament or clothing, are adorned and clothed." -- Heideggerus. -- Ed.

[679] "Quelque tour Dieu leur donnera. moyen de vous recompenser;" -- "God will one day give them the means of requiting you."

[680] "Fait vne proportion fort conuenable, et comme vne belle harmonie;" -- "Makes a very suitable proportion, and as it were a beautiful harmony."

[681] "Combien qu'aucuns en amassassent plus qu'il ne leur estoit de besoin pour la nourriture d'vn iour, et les autres moins (comme les vns sont plus habiles que les autres;)" -- "Though some gathered more of it than was needed by them as the food of a day, and others less (as some are more expert than others)."

[682] "An omer was about three quarts English measure. It is inferred by some that, when any one had gathered more than his due share, he gave the overplus to those who had gathered less. Others, however, suppose that the whole quantity gathered by any one family was first put into a common mass, and then measured out to the several individuals composing the household." -- Bush's Notes on Exodus. -- Ed.

[683] "Le secours et assistance;" -- "The help and assistance."

[684] "L'homer, c'est a dire la mesure des poures;" -- "The homer, that is to say, the measure of the poor."

[685] See Calvin's Institutes, volume 1.

[686] "Les pasteurs et ministres;" -- "Pastors and ministers."

[687] "Que Tite auoit receu ceste charge;" -- "That Titus had received this charge."

That other men be eased - I do not design that you should impoverish yourselves in order that others may live affluently.

For I mean not that other men be eased and you burdened. Referring either to the givers; and that either to the richer and meaner sort in this church; the apostle's sense being, not to put the whole burden of the collection upon some only, whilst others were excused doing little or nothing; but that everyone should give according to his ability; or to other churches in poorer circumstances; and the apostle's meaning was, not that these churches by reason of their meanness should be entirely free from this service, as it was plain they were not, by the instance of the Macedonians; and that the whole be devolved upon the Corinthian church, and others that were rich; but that all should contribute according to their circumstances: or this may refer to the persons given to, and for whom this beneficence was asked; for the words may be rendered, "for not that there may be ease", or relaxation "to others, and to you affliction" or straitness; that is, his meaning was, not that there should be such a contribution raised for these poor saints at Jerusalem, that they should live in ease and great abundance; whilst their benefactors, through an over abundant generosity to them, were straitened, and their families reduced to great difficulties; this was what was far from his intentions.

I do not press you to such proportions in giving as should make your afflicted brethren rich, and you poor.