Exegetical and Hermeneutical Commentary of 2 Corinthians 8:14
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. but by an equality ] Cf. 1 Corinthians 12 and Act 2:41-47; Act 4:32-37. Dean Stanley remarks on the similarity between this passage and several in the 5th book of Aristotle’s Ethics, and no doubt St Paul here uses the word in Aristotle’s sense of fairness, reciprocal advantage. Many of the English translators connect these words with those that succeed, but by an equality at the present time.
your abundance ] i.e. as we should now say, super abundance. See note on ch. 2Co 7:4, where the word in the Greek is derived from the same root. The English word abundance is derived from the Latin unda, a wave, and signifies originally an overflowing quantity.
that their abundance also may be a supply for your want ] Literally, might be. There are two interpretations of this passage. The first, which is supported by the ancient interpreters, refers it to the spiritual return made by the Jews in the fact that it was men of their nation who preached the Gospel to the heathen. Cf. ch. 2Co 9:14. The second, which has found favour with the moderns, is that the allusion is to earthly gifts. The chief difficulty which besets the latter interpretation is the impossibility of conceiving of what those earthly gifts could consist, unless, with De Wette, we regard it as referring to a communication of earthly goods “at another time, and under other possible circumstances.” But Estius refers to Luk 14:12-14, as decisive against any reference to temporal recompense.
Fuente: The Cambridge Bible for Schools and Colleges
But by an equality – On just and equal principles. That now at this time, etc. That at the present time your abundance may be a supply for their needs, so that at some future time, if there should be occasion for it, their abundance may be a supply for your needs. The idea is this. Corinth was then able to give liberally, but many of the other churches were not. They were poor, and perhaps persecuted and in affliction. But there might be great reverses in their condition. Corinth might be reduced from its affluence, and might itself from its affluence, and might itself become dependent on the aid of others, or might be unable to contribute any considerable amount for the purposes of charity. The members of the church in Corinth, therefore, should so act in their circumstances of prosperity, that others would be disposed to aid them should their condition ever be such as to demand it. And the doctrine here taught is:
(1) That the support of the objects of benevolence should be on equal principles. The rich should bear an equal and fair proportion, and if more frequent demands are made on their benefaction than on others they should not complain.
(2) Christians should contribute liberally while they have the means. In the vicissitudes of life no one can tell how soon he may be unable to contribute, or may even be dependent on the charity of others himself. A change in the commercial world; losses by fire or at sea; lack of success in business; loss of health, and the failure of his plans, may soon render him unable to aid the cause of benevolence. While he is prospered he should embrace every opportunity to do good to all. Some of the most painful regrets which people ever have, arise from the reflection that when prospered they were indisposed to give to benefit others, and when their property is swept away they become unable. God often sweeps away the property which they were indisposed to contribute to aid others, and leaves them to penury and want. Too late they regret that they were not the liberal patrons of the objects of benevolence when they were able to be.
That there may be equality – That all may be just and equal. That no unjust burden should be borne by anyone portion of the great family of the redeemed. Every Christian brother should bear his due proportion.
Fuente: Albert Barnes’ Notes on the Bible
Verse 14. But by an equality] That you may do to those who are distressed now, as, on a change of circumstances, you would wish them to do to you. And I only wish that of your abundance you would now minister to their wants; and it may be that there abundance may yet supply your wants; for so liable are all human affairs to change, that it is as possible that you rich Corinthians should need the charitable help of others as it is that those Jews, who once had need of nothing, should now be dependent on your bounty.
That there may be equality] That ye may exert yourselves so in behalf of those poor people that there may be between you an equality in the necessaries of life; your abundance supplying them with that of which they are utterly destitute.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
But by an equality; but only to bring you and them to some equality, that they might not starve while you have plenty, and what you may well enough spare.
That now at this time your abundance may be a supply for their want; I do not urge you to make your necessaries a supply for others wants; I would only have a supply for their wants out of your abundance.
That their abundance also may be a supply for your want: some by their abundance understand their aboundings in the good things of this life: they are now in distress by reason of the great famine that is in Judea, or by reason of the great storm of persecution that is there raised against Christians; yet God may turn the scales, he may send a famine in those parts where you live, and there may be plenty in Judea; then their abundance may supply your wants. Others interpret their abundance of the aboundings of their grace, which may quicken them up to pray for you, for the supply of such grace to you as you stand in need of.
That so there may be an equality, they being instruments of spiritual blessings to you, as you are instruments of temporal blessings and good things to them.
Fuente: English Annotations on the Holy Bible by Matthew Poole
14. by an equality“bythe rule of equality” [ALFORD]:literally, “Out of equality.”
now at this timeGreek,“at the present juncture” or season.
that their abundance alsoTheGreek being distinct from the previous “that,”translate, “in order that,” namely, at another season,when your relative circumstances may be reversed. The reference issolely to temporal wants and supplies. Those, as BENGEL,who quote Ro 15:27 forinterpreting it of spiritual supplies from the Jews to the Gentiles,forget that Ro 15:27 refers tothe past benefit spiritually, which the Jews have conferred onthe Gentiles, as a motive to gratitude on the part of thelatter, not to a prospective benefit to be looked for from theformer, which the text refers to.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
But by an equality,…. All that he meant was, that there might be an equality both in givers and receivers, proportioned to their several circumstances and stations of life:
that now at this time; which was a very necessitous time at Jerusalem, there being a famine there, and their common stock exhausted:
your abundance may be a supply for their want, that their abundance also may be a supply for your want; which respects either the different abilities of givers at different times; and that whereas now the church at Corinth was rich, and wealthy, and had great abundance of the things of this world, they in this general collection were able to make up the deficiencies of other churches; and so should it ever be their case, as it might be, that they should be reduced, and these other churches increased, and enjoy a large abundance, they might hereafter in their turn supply what would be wanting in them: or else the persons given to; and the sense is, that should they ever change circumstances, as it was not impossible that they that were now rich should become poor, and they that were poor become rich; then as their abundance had been a supply to the wants of others, the abundance of others in their turn would be a supply to their wants; so that the argument is taken from the hope of retribution, in case of such vicissitudes; see Lu 6:38 his view was,
that there may be equality; either that in time to come an equal return may be made, should it be necessary; or that at present some sort of equality might be observed between the rich and poor; that the rich should so distribute as not to leave themselves without a proper support, according to their station of life; and yet so freely communicate, that the poor may not be without food and raiment, suitable to their lower sphere of life.
Fuente: John Gill’s Exposition of the Entire Bible
By equality ( ). Old word from , fair, equal. In N.T. only here and Col 4:1.
Abundancy (). Late word from like (verse 2) Cf. Mt 12:34.
Want (). Late word from , to be in want. See also 2Cor 9:12; Luke 21:4 (cf. in Mr 12:44).
Fuente: Robertson’s Word Pictures in the New Testament
By an equality [ ] . Ex as in ver. 11, according to. I speak on the principle that your abundance should go to equalize the difference created by their want.
Fuente: Vincent’s Word Studies in the New Testament
1) “At the present time,” (en tou nun kairo) “at the present and hereafter time,” when you all are prosperous and they are in need, Act 4:35.
2) “Your abundance may be a supply for their want,” (to humon perisseuma eis to ekeinon husterema) “that the abundance of you all may be for the lack of those who are impoverished saints, in Jerusalem. When it is possible one day you may be in need and they in plenty, Jos 1:8.
3) “That their abundance also,” (hina kai to ekeinon perisseuma) “in order that their abundance also,” at such time as they may be prospered in the future, 1Jn 3:17.
4) “May be a supply for your want,” (genetai eis to humon husterema) “may be (a supply) for your lack,” your possible condition of need, Php_4:19.
5) “That there may be equality,” (hopos genetai isotes) “So that there may be equality,” or a harmonious balance of supply for every need, Rom 15:25-28.
Fuente: Garner-Howes Baptist Commentary
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)
(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.”
Fuente: Calvin’s Complete Commentary
(14) But by an equality.The meaning of the word is obvious. The Church of Jerusalem was at this time suffering from poverty, and, therefore, St. Paul exhorts the Corinthians to come to its assistance. A time might come in which their relative position would be inverted, and then he would plead not less earnestly that Jerusalem should assist Corinth. It is reading too much between the lines to see in the words the thought which the Apostle expresses elsewhere (Rom. 15:27), that the equality of which he speaks consisted in the Corinthians giving money and receiving spiritual privileges. But for the fact that controversial ingenuity is capable of anything, it might have been thought impossible to see in them the doctrine that men are to give to the poor in order that, in their time of need, in the hour of death, and in the day of judgment, they might receive from them a transfer of their superfluous merits. And yet this has actually been done by Roman Catholic commentatorseven by such as Estius.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
14. An equality A mutual equalization of subsistence. The surplus of the prosperous was ever to overflow to supply the needs of the unfortunate. Thus should the great Christian republic become a mutual aid association. This was, in fact, an essential extension, over the whole Church, of the primitive, falsely so called, community of goods, first existing at Jerusalem. See notes on Act 2:4. Lucian, the pagan satirist, keenly describes the Christian readiness of mutual aid.
Fuente: Whedon’s Commentary on the Old and New Testaments
2Co 8:14. But by an equality, &c. I would only recommend an equality. Heylin. The Apostle does not mean that Christians are obliged to be all upon a level, but that there ought to be such mutual assistance and relief among them, as that the wants and necessities of all might be supplied; and in that sense the most indigent might be brought nearer to an equality with the rich. The Corinthians at Jerusalem, for a good while, were in want of nothing; theywho had lands or possessions sold them, and they had all things in common: but now, at the distance of five-and-twenty years from that aera, the frequent losses they endured by confiscations, &c. the increase of the number of Christians, and the gradual consumption of the money arising from sales, reduced them to great extremities of poverty. But though the Christian Jews were poor and oppressed, the Corinthians were rich and prosperous; and therefore, it may be said, there was no reason to expect that what the Apostle here mentions, would ever happen to the latter,that their [the Jews] abundance should be a supply for the want of the Corinthians. To thisit may be sufficient to reply, that all human affairs are unstable and uncertain; Corinth itself, from great prosperity, had been desolated in the Roman war by Memmius some time before; or, supposing that no such event should happen to them again, yet particular persons might be distressed, or the whole body of Christians there reduced by persecutions, though their city continued to flou
Fuente: Commentary on the Holy Bible by Thomas Coke
2Co 8:14 f. In order that (divine purpose), if the circumstances change, the converse case may also set in, and the superfluity of those be imparted to your lack . On account of 2Co 8:13 we must, in accordance with the context, think also here of something earthly , not (as Jerome, Chrysostom, Theodoret, Theophylact, Anselm, the Catholics, [278] Bengel, Michaelis, Schrader wish) of spiritual blessings which would be unhistorical, and quite opposed to the standpoint of the apostle to the Gentiles. According to Paul, the participation of the Gentiles in the spiritual blessings of the Jewish Christians had already taken place through the conversion of the former, Rom 15:27 .
] in order that (according to the divine purpose) equality might set in , since, namely, then they will not have too much and you too little, if their superfluity shall come to the help of your lack. According to Hofmann, amounts here to the idea of the inversion of the relation, which, however, does not agree with 2Co 8:15 , and has against it the clear reference of the meaning of . in 2Co 8:13 . The idea of brotherly equalization , which Paul had expressed by . as regulative for the present case in 2Co 8:13 , he repeats also for the eventual future case in 2Co 8:14 : it is to him of so much importance. And so important was it to the primitive church generally, that it even produced at first in Jerusalem the community of good.
] A confirmation from Scripture of this idea, which is to realize itself in the two cases, 2Co 8:13 and 2Co 8:14 . It is already typically presented in the gathering of the manna, Exo 16:18 (freely quoted after the LXX.). The quotation refers therefore not simply to 2Co 8:14 , but to 2Co 8:13-14 , since in both there prevails the same fundamental though.
] he who much , namely, had gathered , as in Ex. l.c. , we must supply from the context (2Co 8:17 ). Paul presupposes that his readers are aware of the reference and of the connection of the passag.
] had not too much , not more than was appointed by God for his needs; , Theodoret. See Exo 16:16 f. In the same way: , he had not too little . The word, frequent in the LXX., is foreign to Greek writers.
The articles denote the two definite and well-known cases which occurred in the gathering.
[278] These misused the passage against Protestants in this way: “ Locus hic apostoli contra nostrae aetatis haereticos ostendit, posse Christianos minus sanctos meritis sanctorum adjuvari etiam in futuro saeculo ,” Estius. See, on the contrary, Calovius. Bisping also thinks of prayers, merits of good works , and the like, which love may give for temporal gifts received.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
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:
Ver. 14. Your abundance ] That your cup may overflow into their lesser dishes, that your superfluities both in respect of the necessity of nature and exigency of estate (as the schoolmen speak) may supply the wants of God’s poor afflicted.
A supply for your want ] Those that lend mercy may have need to borrow. The Shunammite that refused once to be spoken for to the king by the prophet, little thought she should afterwards have craved that courtesy of his man Gehazi. Those that stand fastest upon earth have but slippery footing. No man can say that he shall not need friends. Pythias was so wealthy a man, that he was able to entertain Xerxes’ whole army, consisting of a million of men; yet afterwards he became so poor that he lacked bread.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
14. ] but that by the rule of equality ( as in , above), at this present time (of their need: the stress is on as suggesting that this relation may hereafter be altered) your abundance may subserve ( , see next clause. , ‘to be extended to,’ see ref. Gal.) their deficiency; that also (supposing circumstances changed) their abundance may subserve your want. The reference is still, as is evident from the next verse, to the supply of temporal wants, in respect of which there should be a mutual relieving and sharing among Christians. But the passage has been curiously misunderstood to mean, ‘that their (the Jewish Christians’) abundance in spiritual things may be imparted to you to supply your deficiency.’ Thus Chrys., al., the ancients regarding this imparting as the Gospel-benefit received from them by the Gentiles (which however was past , not future, and is urged as a motive for gratitude, see Rom 15:27 ), and the modern Romanists introducing the monstrous perversion of the attribution of the merits of the saints to others in the next world. So Estius: “Locus hic apostoli contra nostr tatis hreticos ostendit, posse Christianos minus sanctos meritis sanctorum adjuvari etiam in futuro sculo. Denique notanda virtus eleemosyn, qu facit hominem participem meritorum ejus in quem confertur.”
Fuente: Henry Alford’s Greek Testament
by = out of. Greek. ek. App-104.
equality. Greek. isotes. Only here and Col 4:1.
now at this time = in (Greek. en) the present season.
for. Greek. eis. App-104.
want. Greek. husteremia. See 1Co 16:17.
be = become. In this verse there is an epanodos (App-6).
Fuente: Companion Bible Notes, Appendices and Graphics
14.] but that by the rule of equality ( as in , above), at this present time (of their need: the stress is on as suggesting that this relation may hereafter be altered) your abundance may subserve (, see next clause. , to be extended to, see ref. Gal.) their deficiency; that also (supposing circumstances changed) their abundance may subserve your want. The reference is still, as is evident from the next verse, to the supply of temporal wants, in respect of which there should be a mutual relieving and sharing among Christians. But the passage has been curiously misunderstood to mean, that their (the Jewish Christians) abundance in spiritual things may be imparted to you to supply your deficiency. Thus Chrys., al.,-the ancients regarding this imparting as the Gospel-benefit received from them by the Gentiles (which however was past, not future, and is urged as a motive for gratitude, see Rom 15:27), and the modern Romanists introducing the monstrous perversion of the attribution of the merits of the saints to others in the next world. So Estius: Locus hic apostoli contra nostr tatis hreticos ostendit, posse Christianos minus sanctos meritis sanctorum adjuvari etiam in futuro sculo. Denique notanda virtus eleemosyn, qu facit hominem participem meritorum ejus in quem confertur.
Fuente: The Greek Testament
2Co 8:14. -, that also their abundance) in spiritual things.[47]- ) We have the same expression at Gal 3:14.- , your [spiritual] want) inasmuch as ye were Gentiles. Their [spiritual] abundance had already begun to supply the want of the Corinthians; he is therefore speaking of continuation, increase, and reward [in spiritual things]. Nor yet would I venture to deny, that the corporeal abundance also of the Jews would sometimes supply the corporeal want of the Gentiles; for the limitation is omitted, 2Co 8:13, note. Although [the view that the reference is to] the spiritual abundance of Israel is supported by the parallel passage, Rom 15:27.-, equality) in spiritual things.
[47] As Jews. Eng. Ver. evidently takes it of temporal abundance, i.e., that if hereafter ye be in want, their abundance may supply you, as you now supply them. But Beng. takes both your abundance (temporal) and theirs (spiritual) of the present time.-ED.
Fuente: Gnomon of the New Testament
Reciprocal: Exo 16:18 – General Lev 7:10 – one as much Num 35:8 – from them Jos 19:9 – too much Luk 6:38 – and it Act 2:44 – had 2Co 9:12 – only 1Jo 3:17 – whoso
Fuente: The Treasury of Scripture Knowledge
2Co 8:14. The equality denotes that all members of the body of Christ should be equally interested in the welfare of others. If such were the case, then those in need would be assisted by the ones in better circumstances. (See 1Co 12:26.)
Fuente: Combined Bible Commentary
2Co 8:14. but by equality; your abundance being a supply at this present time for their want, that their abundance also (in your time of need) may become a supply for your want; that there may be equality:
2Co 8:15. as it is written (in Exo 16:18, mostly as in LXX.), He that gathered much had nothing over; and he that gathered little had no lack. The apostle seizes on the principle of equality in the gathering of the manna, not only from the principle itself, but because there is a beautiful epigrammatic, gnomic force in the very manner in which it is expressed, making it handy and serviceable in every such case.
Fuente: A Popular Commentary on the New Testament
but by equality: your abundance being a supply at this present time for their want, that their abundance also may become a supply for your want; that there may be equality [The apostle did not take money from the Corinthians for the purpose of impoverishing them and enriching the church at Jerusalem: his idea was that the abundance enjoyed by the Corinthians might be withdrawn from their side of the scales and placed in the Jerusalem side, so that the scales might balance–not a literal balancing, but such a one as would insure that those at Jerusalem would not suffer because of their poverty. And he did this with the expectation and understanding that whenever conditions were reversed, those at Jerusalem would donate their superfluity to the support of Corinth. That such equality is approved of God, was shown by the manner in which he meted out his manna, as appears by the citation in the next verse]:
Fuente: McGarvey and Pendleton Commentaries (New Testament)
8:14 But by an {h} 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:
(h) That as now in your abundance you help others with a share of your goods, so should others in the same way bestow some of their goods upon you.