For this is not that others may be eased and you distressed,
Parallel Translations
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For this is not that others may be eased and you distressed,
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It is not my mynde that other be set at ease and ye brought into combraunce:
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Neither is it that other men should be eased and you grieued: But vpon like condition, at this time your abundance supplieth their lacke:
Cross-references (2)
Passages linked to 2 Corinthians 8:13 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Acts 4:34 For neither was there among them any who lacked, for as many as were owners of lands or houses sold them, and brought the proceeds of the things that were sold,
- Romans 15:26-27 For it has been the good pleasure of Macedonia and Achaia to make a certain contribution for the poor among the saints who are at Jerusalem. Yes, it has been their good pleasure, and they are their debtors. For if the Gentiles have been made partakers of their spiritual things, they owe it to them also to serve them in fleshly things.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (18 sources)
Historical commentary, presented as a primary source — not an endorsement.
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John Calvin 1540 · Public Domain 13. Not that others. This is a confirmation of…
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. 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; 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, 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.
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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, as Aristotle terms it. 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.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain That like as now in your abundance you help…
That like as now in your abundance you help others, which are poor, with some part of your goods, so should others in like sort bestow some of theirs upon you.
Christian liberality is mutual, that proportion may be ob-served.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 13 For I mean not that other men be…
13 For I mean not that other men be eased, and ye burdened:
Ver. 13. And you burdened] Gr. θλιψις, pinched or pressed, viz. with poverty.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain I do not press you to such proportions in…
I do not press you to such proportions in giving as should make your afflicted brethren rich, and you poor.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain Observe here, The humble modesty and holy prudence of…
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.
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.
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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.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain For I mean not that other men be eased…
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.
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.
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2 Corinthians 8:14
co2 8:14
co2 8:14
co2 8:14But 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 Luk 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.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Adam Clarke 1810 · Public Domain Verse 13. That other men be eased] I do…
Verse 13. That other men be eased] I do not design that you should impoverish yourselves in order that others may live affluently.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain 2Co 8:13-15. I mean not that other men —…
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 (εξ, 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.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain For I mean not that other men be eased…
For I mean not that other men be eased ... - I do not intend that others should be eased in order to relieve you. Literally, “Not that there should be rest (ἄνεσις anesis, a letting loose; remission, relaxation) to others, but affliction (θλίψις 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, 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.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain For--Supply from Co2 8:8, "I speak." My aim is…
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.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain c. By assurance of fair proportionment, 2Co_8:13-15.
c. By assurance of fair proportionment, 2Co_8:13-15.
13. Eased… burdened—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.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 13. that other men be eased, and you 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 it be remissioun to other men and to you tribulation. 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.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (13) For I mean not that other men be…
(13) For I mean not that other men be eased.—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.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain And ye be burdened; literally, for not that there…
And ye be burdened; literally, for not that there may be relief to others, but to you affliction. In other words, I have no wish that you should distress yourselves to set others at ease. You must not suspect me of Jewish proclivities which would lead me to impoverish you to provide luxuries for the Christians at Jerusalem. Others refer it to the Macedonians: "I do not wish to burden you, but the Macedonians, who are poor, have contributed, and if you join them in this good work now they may help you hereafter." But there is no hint of this anywhere.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain For I mean not that other men should be…
2Co_8:13-15
For I mean not that other men should be eased and ye burdened.
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Christian liberality
I. 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; 2Co_8:10). Note the difference between the dictatorial authority of the priest and the gentle helpfulness of the minister (2Co_1:24). 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) and absolved (2Co_2:10), 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; Phm_1:13-14). 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.
II. The motives he brought to bear.
1. The example of Christ (verse 9). To a Christian mind Christ is all; the measure of all things: the standard and the reference.
2. 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., 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.)
But by an equality.--
New Testament equality
The word ἰσότης means here neither reciprocity nor equity, but equality, as the illustration in verse 15 shows. The ἐκ, 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--
I. 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). 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). 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.
II. 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.
III. 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). 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.
1. 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.
2. The assurance that the good done to them is pure good. There is no apprehension that the alms bestowed will encourage idleness or vice.
IV. The poor have no right to depend on the benefactions of the rich because they are brethren (2Th_3:10). 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.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain 13. I mean not that other men be eased.…
13. I mean not that other men be eased. I wish all to give according to what they have, other churches as well as you. Nor do I mean to burden you that the saints at Jerusalem may be at ease.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
J. W. McGarvey 1914 · Public Domain For I say not this that others may be…
For I say not this that others may be eased and ye distressed ;
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 For this task
For this task
This refers to collecting money for the believers in Jerusalem. AT: "For this task of collecting money" (See: Assumed Knowledge and Implicit Information)
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that others may be relieved and you may be burdened
This can be stated in active form. AT: "that you may relieve others and burden yourselves" (See: Active or Passive)
there should be fairness
"there should be equality"
This is also so that their abundance may supply your need
Since the Corinthians are acting in the present time, it is implied that the believers in Jerusalem will also help them at some time in the future. AT: "This is also so that in the future their abundance may supply your need"
as it is written
Here Paul quotes from Exodus. This can be stated in active form. AT: "as Moses wrote" (See: Active or Passive)
did not have any lack
This can be stated positively. AT: "had all he needed" (See: Double Negatives)
translationWords
burden
written
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.