13. that other men be eased, and you burdened<\/em> ] This translation is partly due to the Geneva Version and partly to Tyndale. Literally it runs, that other men should have relief<\/strong> (see note on ch. 2Co 7:5<\/span>) and ye tribulation<\/strong>. ( That it be remissioun to other men and to you tribulation<\/em>. Wiclif. Similarly the Rhemish Version.) “Again, in St Paul’s spirit of entreaty we remark the spirit of reciprocity. It might have been supposed that because St Paul was a Jew he was therefore anxious for his Jewish brethren; and that in urging the Corinthians to give liberally, even out of their poverty, he forgot the unfairness of the request, and was satisfied so long as only the Jews were relieved it mattered not at whose expense.” Robertson.<\/p>\n For I mean not that other men be eased … – <\/B>I do not intend that others should be eased in order to relieve you. Literally, Not that there should be rest (<\/SPAN><\/span> anesis, a letting loose; remission, relaxation) to others, but affliction (<\/SPAN><\/span> thlipsis) to you. Probably the Corinthians were able to contribute more than many other churches, certainly more than the churches of Macedonia 2Co 8:2<\/span>, and Paul therefore presses upon them the duty of giving according to their means, yet he by no means intended that the entire burden should come on them.<\/P><\/p>\n 2Co 8:13-15<\/span><\/p>\n For I mean not that other men should be eased and ye burdened.<\/em><\/p>\n<\/p>\n Christian liberality<\/strong><\/p>\n 1. <\/strong>The example of Christ (verse 9). To a Christian mind Christ is all; the measure of all things: the standard and the reference.<\/p>\n 2. <\/strong>The desire of reciprocity (verses 13-15). This is the watchword of Socialists, who cry out for equality in circumstances. But think, Pauls principle is that the abundance of the rich is intended for the supply of the poor; and the illustration of the principle is drawn from the manna (verse 15). If any one through greediness gathered more than enough, it bred worms, and became offensive; and if through weakness, or deep sorrow, or pain, any were prevented from collecting enough, still what they had collected was sufficient. 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. Whatsoever he heaps or hoards beyond that is not enjoyment but disquiet. E.g.,<\/em> if a man monopolises to himself rest which should be shared by others, the result is unrest–the weariness of one on whom time hangs heavily. Again, if a man piles up wealth, all beyond a certain point becomes disquiet. How well life teaches us that whatever is beyond enough breeds worms, and becomes offensive! We can now understand why the apostle desired equality, and what that equality was which he desired. Equality with him meant reciprocation–the feeling of a true and loving brotherhood; which makes each man feel, My superabundance is not mine: it is anothers: not to be taken by force, or wrung from me by law, but to be given freely by the law of love. Observe, then, how Christianity would soon solve the problems of the rights of the poor and the duties of the rich. After how much does possession become superabundance? When has a man gathered too much? You cannot answer these questions by any science. Socialism cannot do it. Revolutions will try to do it, but they will only take from the rich and give to the poor; so that the poor become rich, and the rich poor, and we have inequality back again. But give us the spirit of Christ. Let us love as Christ loved. Give us the spirit of sacrifice which the early Church had, when no man said that aught of the things he possessed was his own; then each mans own heart will decide what is meant by gathering too much, and what is meant by Christian equality. (F. W. Robertson, M. A.<\/em>)<\/p>\n<\/p>\n But by an equality.<\/strong>—<\/p>\n New Testament equality<\/strong><\/p>\n The word means here neither reciprocity nor equity, but equality, as the illustration in verse 15 shows. The , as in verse 11, expresses the rule or standard in giving. The rule is equality; we must give so as to produce, or that there may be, equality. This is not agrarianism, nor community of goods. The New Testament teaches on this subject–<\/p>\n 1. <\/strong>The common relation of believers to Christ as members of His body, so that what is done to them is done to Him, and their consequent intimate relation to each other as being one body in Christ Jesus.<\/p>\n 2. <\/strong>The assurance that the good done to them is pure good. There is no apprehension that the alms bestowed will encourage idleness or vice.<\/p>\n Verse 13<\/span>. That other men be eased<\/B><\/I>] I do not design that you should impoverish yourselves in order that others may live affluently.<\/P><\/p>\n I do not press you to such proportions in giving as should make your afflicted brethren rich, and you poor. <\/P> <\/p>\n 13. For<\/B>Supply from 2Co8:8<\/span>, “I speak.” My aim is not that others (namely, thesaints at Jerusalem) may be relieved at the cost of your being”distressed” (so the Greek<\/I> for “burdened”).The golden rule is, “Love thy neighbour as thyself,<\/I>“not more<\/I> than thyself.<\/P><\/p>\n For I mean not that other men be eased and you burdened.<\/strong> 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.<\/p>\n Others may be eased <\/B> ( <\/SPAN><\/span>). “Release to others.”<\/P> Ye distressed <\/B> ( <\/SPAN><\/span>). “To you tribulation.” The verb <\/SPAN><\/span> (present subjunctive) with <\/SPAN><\/span> is not expressed. <\/P> <\/p>\n <\/strong><\/p>\n 1) “For I mean not that other men be eased,”<\/strong> (ou gar hina allois anesis) “For not I mean) in order that there may be relief to others;” to the Judean brethren, merely for the sake of relief, but both to help them in a time of need and afford you all a blessing in giving. Act 20:33-35<\/span>.<\/strong><\/p>\n 2) “And ye burdened,”<\/strong> (humin thlipsis) “and you all to be brought to distress,” to the point of putting you in distress, or under pressure, by giving more than your share, to minister to the needs of the poor saints at Jerusalem, Rom 15:25-26<\/span>.<\/p>\n 3) “But by an equality,”<\/strong> (all’ eks isotetos) “But by means of equality,” a distribution of duty in alms giving in this particular, Rom 15:27-28<\/span>.<\/p>\n 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. <\/p>\n 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 ( ἐπιείκεια) 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) <\/p>\n 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 ἰσότητα simply as meaning — an equality of proportional right, (677) as Aristotle terms it. (678) In this signification it is made use of, also, in Col 4:1<\/span>, 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. <\/p>\n (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.” <\/p>\n (674) “Calvin alludes to the same class of persons, when commenting on Act 2:44<\/span> — had all things common. “ Verum sana expositione indiget hic locus propter spiritus fanaticos, qui bonorum κοινωνίαν fingunt, qua omnis politia evertatur;” — “This passage, however, requires to be soundly interpreted — for the sake of those fanatical spirits, who pretend ( κοινωνίαν) — a community of goods, by which all civil government is overturned.” — Ed. <\/p>\n (675) Beza, when commenting on 2Co 10:1<\/span>, observes, that ἐπιεικείας 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 τὸ ἐπιεικες, (mildness,) with τῷ ἀκριβοδικαίῳ, (rigorous justice,) and Hermogenes contrasts it with τῷ βιαίῳ (violence.) ” — Ed. <\/p>\n (676) “ Et ce d’vne gayete de coeur et franc courage;” — “And that with cheerfulness of heart and frank courage.” <\/p>\n (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.” <\/p>\n (678) “ Quaerenda omnino ἰσότης 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. <\/p>\n (13) For I mean not that other men be eased.<\/strong>The disclaimer is obviously an answer to something that had been said. The charity begins at home argument, with which the workers in the cause of missions and other distant works of charity are but too familiar, would seem not to have been unknown in the Church of Corinth.<\/p>\n c. <\/em><\/strong> By assurance of fair proportionment, 2Co 8:13-15<\/em><\/span><\/em> .<\/p>\n <\/em><\/p>\n 13<\/strong>. <\/strong> Eased burdened<\/strong> There was to be a reciprocity, an exchange of liberalities, when needed. Proud Corinth might again be laid in ashes, and poor Jerusalem, who now begs her aid, might be her benefactor.<\/p>\n ‘For I do not say this that others may be eased and you distressed, 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.’<\/p>\n Let them recognise that the purpose behind all this is not to make life easy for others as a result of distress brought on them (something which Roman and local taxes did do), but for both of them to share equally in God’s basic provision. At this present time their abundance could help meet the needs of those in dire want. At another time their poverty might be met by receiving from someone else’s abundance. The purpose was that all might be equally supplied by each other with their basic needs.<\/p>\n Note that the ‘equality’ does not indicate that all should have the same. It is speaking of equality of treatment. That each, when in great need, should be assisted by the other.<\/p>\n Some argue that Paul could not possibly have seen a time when the Jerusalem church would be in a position to reciprocate in physical assistance, and therefore argue that the reciprocation is in spiritual abundance. But 2Co 8:15<\/span> is against that idea. And he could well cite Old Testament prophecy which demonstrated that a turn in fortunes could easily come for Jerusalem.<\/p>\n However, we need not see Paul as prophesying that it would be, only as stating a principle. His idea was of all churches in the world being concerned for each others basic needs. The African churches of today have thereby a Scriptural right to enquire as to why we leave them to starve. But they are probably too spiritual to ask, and we are not spiritual enough to notice.<\/p>\n 2Co 8:13<\/span> . Confirmation of the previous from the aim of the present collection.<\/p>\n The words usually supplied after (Beza, Flatt, and others: hoc dico<\/em> ; Erasmus and Grotius: sic dandum est<\/em> ; Rosenmller and Fritzsche, ad Rom.<\/em> p 48: volo<\/em> ; comp. Osiander; Rckert has , comp. Ewald, and previously Luther) are superfluous, and therefore to be rejected. There is nothing to be supplied but after and (see 2Co 8:14<\/span> ) at the end of the verse: for not in order that there may be to others refreshing, to you distress, but on a footing of equality at the present time your superfluity reaches to the lack of those<\/em> , is applied to remedy their lack. The punctuation is to be corrected accordingly. Since the sentence in this way flows logically and grammatically without any obstacle, there is not to be placed after (Beza, Elzevir, Flatt, and many others), or yet even after (Griesbach, Lachmann, Tischendorf, Rckert, de Wette, Osiander, and others), any colon, by which, moreover, would receive an emphasis not justified by any contrast, and would come in very abruptly, having no connecting particl.<\/p>\n ] means the Christians in Jerusalem. The same are afterwards meant by . Probably opponents in Corinth had said: “he wishes to fleece us and bring us to want, that others may have good times or the like.”<\/p>\n On the contrast of and , comp. 2Th 1:6<\/span> f. The asyndeton: , ( is not genuine) presents the contrast more vividly. Paul, however, uses , not (as in 2Co 8:8<\/span> ), because he has been thinking of others<\/em> generally, other persons than the readers<\/em> .<\/p>\n ] , as in 2Co 8:11<\/span> , used of the standard<\/em> . The establishment of equality (between you and others) is the norm, according to which, et.<\/p>\n ] awakens the thought of a future, where the state of the case might be reversed. See 2Co 8:14<\/span> . Hofmann thinks that Paul had here in view the definite<\/em> inversion of the situation in such wise<\/em> , that after Israel’s conversion (2Co 3:16<\/span> ) there would be in the Holy Land a Christian church under more prosperous fortunes than the body of Gentile Christians then sorely tried. But this is not to be made good by 2Th 2:3<\/span> , and it has against it Rom 11:25<\/span> , according to which, before the conversion of Israel will ensue, the whole Gentile world must first be converted, and accordingly Paul could hardly have thought of casual collections from Judaea as then either necessary or effectual for the Gentiles (apart altogether from the expected nearness of the Parousia).<\/p>\n On , to come unto, reach towards, be apportioned to<\/em> (Plato, Tim<\/em> . p. 57 A; Luc. Caucas<\/em> , 19, al.<\/em> ), comp. on Gal 3:14<\/span> .<\/p>\n DISCOURSE: 2035 2Co 8:13-15<\/span>. I mean not that other men be eased, and ye burdened: 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: as it is written, He that had gathered much had nothing over; and he that had gathered little had no lack<\/em>.<\/p>\n YOU have heard the kings letter read to you [Note: This was for the Relief of the Distressed Manufacturers, Jan. 1827. And this exordium is inserted, in order to shew what, on such an occasion, may justly be admitted. But to such occasions it should he confined. Of course, for any other Charity, the exordium should be changed.]: and if St. Paul thanks God for putting into the heart of Titus an earnest desire to improve his influence at Corinth for the relief of the distressed Christians at Jerusalem [Note: ver. 16.], well may we acknowledge with thankfulness the goodness of God, who has put it into the heart of our king to exert his influence with us in behalf of our distressed brethren in the north: and I do trust, that a measure of the same success which Titus was favoured with at Corinth, will attend the appeal now made in the kings name to your liberality on this occasion. The distress being extremely great and urgent, I will shew you,<\/p>\n I.<\/p>\n What the inequalities of Divine Providence call for at our hands<\/p>\n That there are great inequalities in the states of men, is obvious, in all places and in all ages. Even in the country which was governed more immediately by God himself, it was declared, that the poor should never cease out of the land [Note: Deu 15:11<\/span>.]: much more, therefore, may we expect to see the same dispensations in our land.<\/p>\n Certainly there are great inequalities in the states of men And what do these call for at our hands? With these inequalities we shall be well satisfied, if we consider,<\/p>\n II.<\/p>\n The vast advantages derived from them<\/p>\n Exceeding great benefits arise from such dispensations: for,<\/p>\n 1.<\/p>\n They call forth from men<\/em> the greatest possible exrecise of grace<\/em><\/p>\n [To all classes of the community, the poor as well as the rich, are these dispensations truly beneficial. The poor<\/em> derive instruction, which they would not attain in any other way: they learn both resignation<\/em> to the Divine will, and dependence<\/em> on the care of heaven. If tempted at any moment to repine, they learn to say, Shall a living<\/em> man complain? If I had my desert, it is not bodily sustenance that I should want, but a drop of water to cool my tongue in hell I see the birds, that plow not, nor sow, nor gather into barns, have food in due season provided for them: why, then, should I despond? The God that feedeth the ravens, can feed me: and he will rather send me food by the very ravens themselves, than suffer me to want what he sees to be good for me. <\/p>\n The rich, too, are taught most invaluable lessons by what they see around them. From beholding the distresses of others, they learn to sympathize<\/em> with the afflicted (what an invaluable lesson is that!) They learn, also, self-denial<\/em>, which they gladly practise, that they may have to give to him that needeth. And I hesitate not to say, that they have more exquisite pleasure in any instance of self-denial, than any person upon earth has in the most unbridled sell-indulgence. But what shall I say of the delight they feel in acts of beneficence?<\/em> This is the very occupation, if I may so speak, of God himself, who is good to all, and whose tender mercy is over all his works. This, too, is pre-eminently the point in which they are conformed to the image of their Lord and Saviour Jesus Christ; who, though he was rich, yet for our sakes became poor, that we, through his poverty, might be rich [Note: ver. 9.].<\/p>\n And now tell me, I pray you, whether these different classes be not greatly benefited, when called to the exercise of such graces; for which there would be comparatively no scope, if these inequalities in providence did not exist? ]<\/p>\n 2.<\/p>\n They bring to God<\/em> the greatest possible acquisition of glory<\/em><\/p>\n [Take all these persons in their respective stations: and see how all of them admire and adore God for the manifestations which he thus gives of his providence and grace; the poor, in having their wants so seasonably supplied; and the rich, in being made Gods honoured instruments of good to man This is very particularly noticed by St. Paul, in the following context; and in comparison of this honour accruing to God, the relief conferred upon the poor he accounts as nothing: The administration of this service, says he, not only supplieth the want of the saints, (that is comparatively a small matter,) but is abundant also by many thanksgivings unto God; while, by the experiment of this ministration, they glorify God for your professed subjection unto the Gospel of Christ, and for your liberal distribution unto them, and unto all men; and by their prayer for you, who long after you for the exceeding grace of God in you. And then he adds, with a heart overflowing with gratitude to God, Thanks be unto God for his unspeakable gift [Note: 2Co 9:12-15<\/span>.]!<\/p>\n Now, if there were no such inequalities, there would be no scope for the rectifying of them; and, consequently, none for the adorations and thanksgivings offered unto God by those for whom he had so mercifully interposed. Say, then, whether these inequalities be not, on the whole, an unspeakable blessing to mankind; and whether, instead of repining at them, we ought not to adore and magnify our God, who makes such use of them, for the exercise of such grace, and for the manifestation of such glory unto men?]<\/p>\n Let me not, however, forget your necessities, brethren, whilst I plead for the relief of others: but let me entreat you, To seek from God the supplies which you yourselves need<\/p>\n [None of your fellow-creatures, how destitute soever they may be in respect of temporal necessities, are half so necessitous as you, in relation to your spiritual condition. In this respect, all, whether rich or poor, are on a level. Truly, there is a sad equality with respect to this: all being not only wretched and miserable, in a general view, but poor, and blind, and naked, in particular. And who shall give you relief? Shall any fellow-creature be able to succour you? No: the best man on earth has no more oil in his vessel than is needful for himself. There is no help for any man, but in Christ Jesus, in whom it has pleased the Father that all fulness should dwell; and from whose fulness he has ordained us to receive. Get then, I pray you, brethren, a just sense of your necessities; and look to Christ for a supply of them: for he is able to make all grace abound towards you, that you, having always all-sufficiency in all things, may abound unto every good work [Note: 2Co 9:8<\/span>.].]<\/p>\n 2.<\/p>\n To impart to your fellow-creatures the relief which they need<\/p>\n [The occasion is indeed urgent [Note: Here the occasion, whatever it may be, should be set forth.] And I may well call upon you to impart out of your abundance, according to your ability. Of course, some of you are able to give but little: but, if there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not [Note: ver. 12.]. This, however, I must say, He that soweth sparingly, shall reap also sparingly; and he that soweth bountifully, shall reap also bountifully [Note: 2Co 9:6<\/span>.]. Nor is it unwise for you to consider what changes may yet occur with respect to your own temporal condition: and how much you yourselves may hereafter need relief from the very persons you now relieve. In this view, I would say, for your encouragement, that what you give to the poor, you lend to the Lord; and in the hour of necessity he will repay you. Arise, then, all of you, to this good work; and cast your bread upon the waters, that you may find it after many days. In heaven, at all events, you shall find it: for God has promised, that not so much as a cup of cold water given for his sake shall lose its reward.]<\/p>\n<\/p>\n 13 For I mean<\/em> not that other men be eased, and ye burdened: <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 13. And you burdened<\/strong> ] Gr. , pinched or pressed, viz. with poverty. <\/p>\n 13 15.<\/strong> ] Further explanation that the present collection is not intended to press the Corinthians<\/em> . For<\/strong> (it is) not<\/strong> (the collection is not made) that there may be to others<\/strong> (the saints at Jerusalem) relief, and to you distress<\/strong> (of poverty):<\/p>\n 2Co 8:13-14<\/span> . . . .: for<\/em> the collection is not<\/em> made in order that there may be relief to others, i.e.<\/em> , to the Judan Christians, and pressure to you, but by equality, your abundance at the present season being<\/em> a supply for their want, that their abundance also may prove to be<\/em> a supply for your want, sc.<\/em> , at some future time, that there may be equality, i.e.<\/em> , reciprocity. There is no thought here of Jerusalem giving spiritual<\/em> benefits in return for the material<\/em> benefits given by Corinth ( cf.<\/em> chap. 2Co 9:14<\/span> and Rom 15:27<\/span> ); what is meant is that if it ever came to the turn of Corinth to be poor, then it would be for Jerusalem to contribute for her<\/em> support: Such an idea as that of the transference of the merits of the saints is, of course, quite foreign to the context.<\/p>\n other men be eased = there should be ease or rest (Greek. anesis. See Act 24:23) to others (Greek. allos. App-124.) <\/p>\n ye burdened = to you affliction, as in 2Co 8:2. <\/p>\n 13-15.] Further explanation that the present collection is not intended to press the Corinthians . For (it is) not (the collection is not made) that there may be to others (the saints at Jerusalem) relief, and to you distress (of poverty):<\/p>\n 2Co 8:13. ) for not, viz. the object aimed at is not. The rule of exercising liberality.- ) The same antithesis is found, 2Th 1:6-7.- , by an equality) in carnal things. [Love thy neighbour, as thyself (not more).-V. g.]- , at the present [juncture] time) This limitation does not occur again in the following verse.–, abundance) in external resources [means]. The imperative is courteously omitted, for he does not command, 2Co 8:8.<\/p>\n 2Co 8:13-14<\/p>\n 2Co 8:13-14 <\/p>\n For I say not this that others may be eased and ye distressed; 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:-He does not mean that the brethren in Judea may be relieved and the Corinthians burdened: but that now while they have an abundance, they should help those in Judea who are in need, that sometime when the Corinthians needed others may help them, so that there will be equality. <\/p>\n not: Act 4:34, Rom 15:26, Rom 15:27 <\/p>\n Reciprocal: Num 35:8 – from them<\/p>\n 2Co 8:13. The actual amount the Lord requires from each disciple is not the same in all cases when stated in “dollars and cents.” That would cause the more prosperous to be eased, while the less fortunate in worldly goods would be burdened.<\/p>\n 2Co 8:13. For I say not this, that others may be eased, and ye distressedthat others be eased at your expense, your Jewish brethren placed in comfort and ye yourselves pinched;<\/p>\n Observe here, The humble modesty and holy prudence of the apostle, in what he demanded of the Corinthians by way of charity for the poor saints in Judea. He tells them freely, he did not design to lay a load upon them to ease others, or to make others rich by making themselves poor; but that there might be an equality in supplying the wants of one another, that now you abound, you may supply them; and when they abound, they may supply you; yet mark, We must not, by the equality mentioned here, understand it so, as if the wisdom of the divine providence had ordained levelling, or making all men equal in their portion of the good things of this life: But so far Christianity seems to require this equality, that we should not suffer others to lack the necessary comforts of this life, whilst we abound with them, and can spare them, and suffer them to sink in their sorrows, whilst we sin in fulness. <\/p>\n Learn hence, There is a debt of mercy and pity, of charity and compassion, of relief and succour, due to human nature, and payable from one man to another; and such as deny to pay it the distressed in the time of their abundance, may justly expect it will be denied themselves in the time of want.<\/p>\n To confirm this, the apostle draws an allusion from the gathers of manna in the wilderness; some gathered, more, and others less; but they that had more, were to give them that had less: In like manner would Almighty God have it, that they which have great riches, should impart of their abundance, to them that are in want; otherwise, Almighty God will shrink their heap into some equality with them whom they refused to relieve. With what measure we mete, in acts of charity, as well as in acts of justice, it shall be measured to us again.<\/p>\n <\/p>\n Verses 13-14. <\/strong> Paul’s purpose was not to make the Corinthians poor so that those in Jerusalem might be made richer. He wanted them to give out of their overflow that others might have their basic needs provided for. Later, the Corinthians might have needs that could be met by someone else’s abundance. <\/p>\n 2Co 8:13-15. I mean not that other men Those who are now in want; should be eased Plentifully supplied; and ye be burdened Straitened to relieve them; that is, that ease should be to the brethren in Judea, through distress to you. But by (, on account of) an equality That a distribution should be made according to their necessity and your ability; that at the present time your abundance may be a supply for the wants of the brethren in Judea, and that at another time, if God, in the course of his providence, should hereafter change your conditions, and you should stand in need of it; their abundance may be a supply for your wants, so as that there may be an equality That there may be no want on the one side, nor superfluity on the other. The words may likewise have a further meaning: that as the temporal bounty of the Corinthians supplied the temporal wants of their poor brethren in Judea, so the prayers of these might be a means of bringing down many spiritual blessings on their benefactors. So that all the spiritual wants of the one might be amply supplied; all the temporal of the other. As it is written As it was in the gathering of the manna; He that gathered much had nothing over, &c. Had only his proportion. For what any person gathered more than a homer, was put into a common stock, to make up that quantity to the aged and infirm, who gathered little.<\/p>\n For I say not this that others may be eased and ye distressed; <\/p>\n 8:13 {7} For [I mean] not that other men be eased, and ye burdened:<\/p>\n (7) Christian liberality is mutual, so that one does not have too much, and the other to little.<\/p>\n The objective in view was not making the Judean Christians rich and the Corinthian Christians poor. It was that there should be more equality than presently existed. In the future the Corinthians might be in need of help from other Christians who had more than they did. Then it would be their turn to receive. Paul viewed Christians as being brothers and sisters in a large family. As such we have a responsibility to care for each other.<\/p>\n ". . . the Scriptures avoid, on the one hand, the injustice and destructive evils of agrarian communism, by recognising [sic<\/span>] the right of property and making all almsgiving optional; and on the other, the heartless disregard of the poor by inculcating the universal brotherhood of believers, and the consequent duty of each to contribute of his abundance to relieve the necessities of the poor. At the same time they inculcate on the poor the duty of self-support to the extent of their ability. They are commanded ’with quietness to work, and to eat their own bread.’ Could these principles be carried out there would be among Christians neither idleness nor want." [Note: Hodge, p. 206.] <\/span><\/p>\n Some people see any financial demand placed upon them by church leaders, governmental leaders, or others as an evidence of discrimination. Their argument is that they should not have to give since others do not give as much as they are being asked to give. It was to this attitude that Paul responded in these verses. Paul did not legislate equality. He appealed for it.<\/p>\n For [I mean] not that other men be eased, and ye burdened: 13. that other men be eased, and you burdened ] This translation is partly due to the Geneva Version and partly to Tyndale. Literally it runs, that other men should have relief (see note on ch. 2Co 7:5) and ye tribulation. ( That … Continue reading “Exegetical and Hermeneutical Commentary of 2 Corinthians 8:13”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-28891","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/28891","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=28891"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/28891\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=28891"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=28891"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=28891"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
I. <\/strong>The spirit in which Paul urged it. The apostle spoke strongly: not in the way of coercion, but of counsel and persuasion (2Co 8:8<\/span>; 2Co 8:10<\/span>). Note the difference between the dictatorial authority of the priest and the gentle helpfulness of the minister (2Co 1:24<\/span>). There is not a minister or priest who is not exposed to the temptation which allures men to try to be a confessor and director to his people, to guide their conscience, to rule their wills, and to direct their charities. But observe how entirely alien this was from St. Pauls spirit. According to the apostle, a Christian was one who, perceiving principles, in the free spirit of Jesus Christ, applied these principles for himself. As examples of this, remember the spirit in which he excommunicated (1Co 5:12-13<\/span>) and absolved (2Co 2:10<\/span>), and remark, in both these cases–where the priestly power would have been put forward, if anywhere–the entire absence of all aim at personal influence or authority. St. Paul would not even command Philemon to receive his slave (Phm 1:8-9<\/span>; Phm 1:13-14<\/span>). And in the case before us he would not order the Corinthians to give even to a charity which he reckoned an important one. He wanted them to be men, and not dumb, driven cattle.<\/p>\n
II. <\/strong>The motives he brought to bear.<\/p>\n
I. <\/strong>That all giving is voluntary. A mans property is his own. It is in his own power to retain or to give away; and if he gives, it is his prerogative to decide whether it shall be much or little (Act 5:4<\/span>). Giving is the fruit of love. It is of course obligatory as a moral duty, and the indisposition to give is proof of the absence of the love of God (1Jn 3:17<\/span>). Still it is one of those duties the performance of which others cannot enforce as a right belonging to them. It must remain at our own discretion.<\/p>\n
II. <\/strong>That the end to be accomplished by giving is relieving the necessities of the poor. The equality therefore aimed at is not an equality as to the amount of property, but equal relief from the burden of want.<\/p>\n
III. <\/strong>That whilst all men are brethren, and the poor as poor, whether Christians or not, are the proper objects of charity, yet there is a special obligation resting on the members of Christ to relieve the wants of their fellow-believers (Gal 6:10<\/span>). All the directions in this and the following chapter have reference to the duty of Christians to their fellow-believers. There are two reasons for this.<\/p>\n
IV. <\/strong>The poor have no right to depend on the benefactions of the rich because they are brethren (2Th 3:10<\/span>). Thus do the Scriptures avoid, on the one hand, the injustice and destructive evils of agrarian communism, by recognising the right of property and making all almsgiving optional; and on the other, the heartless disregard of the poor by inculcating the universal brotherhood of believers, and the consequent duty of each to contribute of his abundance to relieve the necessities of the poor. At the same time they inculcate on the poor the duty of self-support to the extent of their ability. They are commanded with quietness to work, and to eat their own bread. Could these principles be carried out, there would be among Christians neither idleness nor want. (C. Hodge, D. D.<\/em>)<\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary<\/b><\/i><\/h4>\n
LIBERALITY ENCOURAGED<\/strong><\/p>\n
[These occur, from birth<\/em>, from education<\/em>, from accident<\/em>. One person is born to opulence, and, from the moment he comes into the world, enjoys all that this world can afford: another, from the first instant of his birth, is destitute of the most common necessaries of life, or would be so if they were not supplied by the hand of charity One, from early infancy, is instructed in some branch of knowledge that may fit him for a higher sphere; whilst the mind of another is left without any culture whatever: and hence we see some, even of the lower classes of society, rise to wealth and eminence; whilst others, for the want of such advantages, are left to perform the most degrading offices in life And from what we call accident, that is, from occurrences which could neither have been anticipated nor avoided, have the most astonishing changes been produced; the rich being reduced to penury, and the poor being elevated to situations of wealth and dignity. The greatest acquisitions have been made by some unforeseen event, that has prepared the way for them, and almost forced them, as it were, upon us. On the other hand, what bereavements have been suffered, from fire, from inundation, from reverses in trade, from the failure of others, from war, from civil commotion, or even from sickness, which has incapacitated men for their proper duties! ]<\/p>\n
[Are the rich to sit down satisfied, as if their abundance was given them for themselves alone? or are they not rather to consider themselves as stewards of the Lord, appointed by him to minister to the necessities of their poorer brethren? God himself, in the wilderness, shewed us what his end was, in so diversifying the lots of men. He gave to his people manna from the clouds of heaven; and he appointed that every one should gather an omer of it daily, for his own use. But it frequently happened, through some accidental circumstance, that some gathered less than the measure prescribed, and some, perhaps through illness, gathered none at all: yet, without any concerted plan, it constantly happened, that if some of a family gathered less than their proper measure, others had gathered more: and in all the families of Israel, for the space of forty years, it was found, that when the whole of a family put their gatherings together, they amounted to the precise quantity that was enjoined; those who had gathered much having nothing over, and those who had gathered little having no lack [Note: See Exo 16:16-18<\/span>.]. Now God would have us also to know, that all which we have, however laboriously gathered up by us, was His gift, and given by him for the express purpose of administering to the necessities of our more indigent brethren. True, we are not called now to put all we have<\/em> into a common stock; but we are called to make our abundance<\/em> a supply for the necessities of others; that so there may be such a measure<\/em> of equality, as will consist with a due maintenance of all the different orders in civil and social life.]<\/p>\n
1.<\/p>\n
<\/strong><\/p>\nFuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n
Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Greek Testament<\/b><\/i><\/h4>\n
Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n
Fuente: Old and New Testaments Restoration Commentary<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n
Fuente: Expository Notes with Practical Observations on the New Testament<\/b><\/i><\/h4>\n
Fuente: Gary Hampton Commentary on Selected Books<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: McGarvey and Pendleton Commentaries (New Testament)<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"