TRV
Translation
Complete Jewish Bible
It is not that relief for others should cause trouble for you, but that there should be a kind of reciprocity:
Berean Standard Bible
It is not our intention that others may be relieved while you are burdened, but that there may be equality.
Geneva Bible (1599)
Neither is it that other men should be eased and you grieued: But vpon like condition, at this time your abundance supplieth their lacke:
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Commentary on 2 Corinthians 8 verses 7–15
7 ¶ Therefore, as ye abound in every thing, in faith, and utterance, and knowledge, and in all diligence, and in your love to us, see that ye abound in this grace also.
8 I speak not by commandment, but by occasion of the forwardness of others, and to prove the sincerity of your love.
9 For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich.
10 And herein I give my advice: for this is expedient for you, who have begun before, not only to do, but also to be forward a year ago.
11 Now therefore perform the doing of it; that as there was a readiness to will, so there may be a performance also out of that which ye have.
12 For if there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not.
13 For I mean not that other men be eased, and ye burdened:
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:
15 As it is written, He that had gathered much had nothing over; and he that had gathered little had no lack.
In these verses the apostle uses several cogent arguments to stir up the Corinthians to this good work of charity.
I. He urges upon them the consideration of their eminence in other gifts and graces, and would have them excel in this of charity also, Co2 8:7. Great address and much holy art are here used by the apostle. When he would persuade the Corinthians to this good thing, he commends them for other good things that were found in them. Most people love to be complimented, especially when we ask a gift of them for ourselves or others; and it is a justice we owe to those in whom God's grace shines to give them their due commendation. Observe here, What it was that the Corinthians abounded in. Faith is mentioned first, for that is the root; and, as without faith it is impossible to please God (Heb 11:6), so those who abound in faith will abound in other graces and good works also; and this will work and show itself by love. To their faith was added utterance, which is an excellent gift, and redounds much to the glory of God and the good of the church. Many have faith who want utterance. But these Corinthians excelled most churches in spiritual gifts, and particularly in utterance; and yet this was not in them, as in too many, both the effect and evidence of ignorance; for with their utterance there appeared knowledge, abundance of knowledge. They had a treasury of things new and old, and in their utterance they brought out of this treasury. They abounded also in all diligence. Those who have great knowledge and ready utterance are not always the most diligent Christians. Great talkers are not always the best doers; but these Corinthians were diligent to do, as well as know and talk, well. And further, they had abundant love to their minister; and were not like too many, who, having gifts of their own, are but too apt to slight their ministers, and neglect them. Now to all these good things the apostle desires them to add this grace also, to abound in charity to the poor; that, where so much good was found, there should be found yet more good. Before the apostle proceeds to another argument he takes care to prevent any misapprehensions of his design to impose on them, or to bind heavy burdens upon them by his authority; and tells them (Co2 8:8) he does not speak by commandment, or in a way of authority. I give my advice, Co2 8:10. He took occasion from the forwardness of others to propose what would be expedient for them, and would prove the sincerity of their love, or be the genuine effect and evidence thereof. Note, A great difference should be made between plain and positive duty, and the improvement of a present opportunity of doing or getting good. Many a thing which is good for us to do, yet can not be said to be, by express and indispensable commandment, our duty at this or that time.
II. Another argument is taken from the consideration of the grace of our Lord Jesus Christ. The best arguments for Christian duties are those that are taken from the love of Christ, that constraineth us. The example of the churches of Macedonia was such as the Corinthians should imitate; but the example of our Lord Jesus Christ should have much greater influence. And you know, saith the apostle, the grace of our Lord Jesus Christ (Co2 8:9), that though he was rich, as being God, equal in power and glory with the Father, rich in all the glory and blessedness of the upper world, yet for your sakes he became poor; not only did become man for us, but he became poor also. He was born in poor circumstances, lived a poor life, and died in poverty; and this was for our sakes, that we thereby might be made rich, rich in the love and favour of God, rich in the blessings and promises of the new covenant, rich in the hopes of eternal life, being heirs of the kingdom. This is a good reason why we should be charitable to the poor out of what we have, because we ourselves live upon the charity of the Lord Jesus Christ.
III. Another argument is taken from their good purposes, and their forwardness to begin this good work. As to this he tells them, 1. It was expedient for them to perform what they purposed, and finish what they had begun, Co2 8:10, Co2 8:11. What else did their good purposes and good beginnings signify? Good purposes, indeed, are good things; they are like buds and blossoms, pleasant to behold, and give hopes of good fruit; but they are lost, and signify nothing, without performances. So good beginnings are amiable; but we shall lose the benefit unless there be perseverance, and we bring forth fruit to perfection. Seeing therefore the Corinthians had shown a readiness to will, he would have them be careful also in the performance, according to their ability. For, 2. This would be acceptable to God. This willing mind is accepted (Co2 8:12), when accompanied with sincere endeavours. When men purpose that which is good, and endeavour, according to their ability, to perform also, God will accept of what they have, or can do, and not reject them for what they have not, and what is not in their power to do: and this is true as to other things besides the work of charity. But let us note here that this scripture will by no means justify those who think good meanings are enough, or that good purposes, and the profession of a willing mind, are sufficient to save them. It is accepted, indeed, where there is a performance as far as we are able, and when Providence hinders the performance, as in David's case concerning building a house for the Lord, 2 Sa. 7.
IV. Another argument is taken from the discrimination which the divine Providence makes in the distribution of the things of this world, and the mutability of human affairs, Co2 8:13-15. The force of the arguing seems to be this: - Providence gives to some more of the good things of this world, and to some less, and that with this design, that those who have a greater abundance may supply those who are in want, that there may be room for charity. And further, considering the mutability of human affairs, and how soon there may be an alteration, so that those who now have an abundance may stand in need of being supplied themselves in their wants, this should induce them to be charitable while they are able. It is the will of God that, by our mutually supplying one another, there should be some sort of equality; not an absolute equality indeed, or such a levelling as would destroy property, for in such a case there could be no exercise of charity. But as in works of charity there should be an equitable proportion observed, that the burden should not lie too heavy on some, while others are wholly eased, so all should think themselves concerned to supply those who are in want. This is illustrated by the instance of gathering and distributing manna in the wilderness, concerning which (as we may read, Ex. 16) it was the duty of every family, and all in the family, to gather what they could, which, when it was gathered, was put into some common receptacle for each family, whence the master of the family distributed to every one as he had occasion, to some more than they were able, through age and infirmity, to gather up; to others less than they gathered, because they did not need so much: and thus he that had gathered much (more than he had occasion for) had nothing over, when a communication was made to him that had gathered little, who by this method had no lack. Note, Such is the condition of men in this world that we mutually depend on one another, and should help one another. Those who have ever so much of this world have no more than food and raiment; and those who have but a little of this world seldom want these; nor, indeed, should those who have abundance suffer others to want, but be ready to afford supply.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 7–15. Public domain.
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AmbrosiasterAD 384
COMMENTARY ON PAUL’S EPISTLES
It is true that giving should not cause hardship to the givers. But at the same time, a person ought not to keep more than he needs for himself.
John ChrysostomAD 407
Homily 17 on 2 Corinthians
And yet Christ praised the contrary conduct in the widow's case, that she emptied out all of her living and gave out of her want. But because he was discoursing to Corinthians amongst whom he chose to suffer hunger; "for it were good for me rather to die, than that any man should make my glorying void;" he therefore uses a tempered exhortation, praising indeed those who had done beyond their power, but not compelling these to do so; not because he did not desire it, but because they were somewhat weak. For wherefore doth he praise those, because "in much proof of affliction the abundance of their joy and their deep poverty abounded unto the riches of their liberality:" and because they gave "beyond their power?" is it not very evident that it is as inducing these also to this conduct? So that even if he appears to permit a lower standard; he doth so, that by it he may raise them to this.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
2 Corinthians 8:13 is a pivotal verse in Paul's appeal to the Corinthian church regarding their participation in a collection for the impoverished believers in Jerusalem. After commending the extraordinary generosity of the Macedonian churches and encouraging the Corinthians to complete their promised contribution, Paul clarifies his underlying intent. He assures them that his exhortation is not meant to impose an oppressive burden on them while others are made comfortable, but rather to foster a spirit of balanced, equitable, and mutual support within the broader Christian community.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Paul masterfully employs Antithesis in 2 Corinthians 8:13 by juxtaposing "eased" (ánesis) with "burdened" (thlîpsis). This stark contrast vividly illustrates the imbalance he seeks to prevent, making his point about equity exceptionally clear. The use of these two opposing terms, one signifying relief and the other intense pressure, underscores the core message that the collection is not about shifting a burden from one group to another, but about achieving a state of mutual balance. Furthermore, Paul's statement can be seen as a form of Meiosis or Understatement, where he states what he does not intend rather than directly stating his positive intention (which is the principle of equality articulated in the subsequent verse). This gentle, indirect approach can be more persuasive, as it addresses potential fears or misunderstandings before explicitly laying out the desired outcome, demonstrating his sensitivity and pastoral care for the Corinthian church.
THEOLOGICAL AND THEMATIC CONNECTIONS
2 Corinthians 8:13 articulates a profound theological principle of divine order and communal responsibility within the body of Christ. It reflects God's character as one who desires justice, equity, and the well-being of all His children, not the exploitation of some for the benefit of others. This verse underscores that Christian giving is not a zero-sum game or a mechanism for transferring hardship, but a means of fostering genuine interdependence and mutual care. It reminds us that while sacrificial giving is commendable, it should always aim for the flourishing of the entire community, preventing situations where one part of the body suffers unduly while another enjoys excessive comfort. This principle of balance is rooted in the very nature of God, who provides for His people and calls them to reflect His generosity and care for the needy.
REFLECTION AND APPLICATION
2 Corinthians 8:13 offers timeless wisdom for how believers and churches should approach generosity and stewardship today. It challenges us to consider not only the act of giving but also its impact on both the giver and the receiver. This verse encourages a spirit of sustainable generosity, where our acts of charity are a joyful outflow of our resources and faith, rather than a burdensome obligation that leads to personal or communal distress. It reminds us that the Christian community thrives on mutual aid, where those who have more are called to help those with less, understanding that circumstances can change, and roles may reverse. This fosters a healthy interdependence, promoting unity and shared responsibility within the global body of Christ. Whether managing personal finances, church budgets, or engaging in global missions, a balanced approach to giving and receiving honors God's design for community and equity, ensuring that our contributions are made willingly and joyfully, without leading to undue hardship.
Questions for Reflection
FAQ
Does this verse imply that Christians should strive for absolute equality in wealth?
Answer: No, 2 Corinthians 8:13 does not advocate for an absolute equalization of wealth, but rather for equity and balance in meeting needs. Paul's concern is that no one within the Christian community should suffer extreme destitution while others enjoy abundance. The principle articulated here, and further in 2 Corinthians 8:14-15, is about mutual support and ensuring that "he who gathered much had nothing over, and he who gathered little had no lack." It's about preventing undue burden on givers and alleviating severe hardship for recipients, fostering a healthy interdependence within the body of Christ.
Does Paul's statement mean that Christian giving should never be sacrificial?
Answer: While 2 Corinthians 8:13 emphasizes avoiding undue burden, it does not negate the concept of sacrificial giving. Paul had just praised the Macedonian churches for giving "beyond their ability" (2 Corinthians 8:3), demonstrating that true generosity often involves sacrifice. The key distinction lies in the motive and outcome. Paul's concern is that the Corinthians' giving should not lead to their ruin or oppression to ease others, but rather contribute to a balanced state where needs are met through willing hearts. It's about preventing an unjust burden, not discouraging generous, Spirit-led sacrifice that flows from love and joy, as emphasized in 2 Corinthians 9:7.
CHRIST-CENTERED FULFILLMENT
2 Corinthians 8:13 finds its ultimate fulfillment and paradigm in the person and work of Jesus Christ. The principle of mutual ease and burden-bearing is supremely embodied in the incarnation and atonement. As Paul declares just a few verses earlier, "For you know the grace of our Lord Jesus Christ, that though He was rich, yet for your sakes He became poor, that you through His poverty might become rich" (2 Corinthians 8:9). This is the divine exchange, the ultimate act of equitable giving: Christ, in His infinite glory and abundance, took upon Himself the ultimate "burden" of humanity's sin and its consequences, experiencing profound "thlîpsis" on the cross (Matthew 27:46). Through His self-emptying, He provides "ánesis" – rest, relief, and spiritual riches – for all who believe (Matthew 11:28-30). The church, as the body of Christ, is called to live out this same self-giving love and mutual support, reflecting His character and continuing His mission of bringing ease to the burdened and sharing spiritual and material abundance with those in need, all for the glory of God (Ephesians 4:15-16).