TRV
Translation
King James Version
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:
KJV (with Strong's)
But G235 by G1537 an equality G2471, that now G3568 at G1722 this time G2540 your G5216 abundance G4051 may be a supply for G1519 their G1565 want G5303, that G2443 their G1565 abundance G4051 also G2532 may be G1096 a supply for G1519 your G5216 want G5303: that G3704 there may be G1096 equality G2471:
Complete Jewish Bible
at present your abundance can help those in need; so that when you are in need, their abundance can help you — thus there is reciprocity.
Berean Standard Bible
At the present time, your surplus will meet their need, so that in turn their surplus will meet your need. Then there will be equality.
American Standard Version
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:
World English Bible Messianic
but for equality. Your abundance at this present time supplies their lack, that their abundance also may become a supply for your lack; that there may be equality.
Geneva Bible (1599)
That also their aboundance may bee for your lacke, that there may be equalitie:
Young's Literal Translation
but by equality, at the present time your abundance--for their want, that also their abundance may be for your want, that there may be equality,
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In the KJVVerse 28,947 of 31,102
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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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CyprianAD 258
Treatise XII Three Books of Testimonies Against the Jews
Of this same thing also in the second Epistle to the Corinthians: "Let your abundance supply their want, that their abundance also may be the supplement of your want, that there may be equality: as it is written, He who had much had not excess; and he who had little had no lack."
AmbrosiasterAD 384
COMMENTARY ON PAUL’S EPISTLES
The equality Paul is speaking of consists in the fact that because they are ministering to the saints this time they will be repaid by them in the future, for they are making the saints their debtors.
John ChrysostomAD 407
Homily 17 on 2 Corinthians
For not only by the words he has before used but by these also, he is desirous of making the commandment light. Nor yet from this consideration alone, but from that of the recompense also, again he maketh it easier; and uttereth higher things than they deserve, saying, "That there may be equality at this time, and their abundance" a supply "for your want." Now what is it that he saith? 'Ye are flourishing in money; they in life and in boldness towards God.' 'Give ye to them, therefore, of the money which ye abound in but they have not; that ye may receive of that boldness wherein they are rich and ye are lacking.' See how he hath covertly prepared for their giving beyond their power and of their want. 'For,' he saith, 'if thou desirest to receive of their abundance, give of thine abundance; but if to win for thyself the whole, thou wilt give of thy want and beyond thy power.' He doth not say this, however, but leaves it to the reasoning of his hearers; and himself meanwhile works out his object and the exhortation that was meet, adding in keeping with what appeared, the words, that "there may be equality at this time." How equality? You and they mutually giving your superabundance, and filling up your wants. And what sort of equality is this, giving spiritual things for carnal? for great is the advantage on that side; how then doth he call it "equality?" either in respect of each abounding and wanting, doth he say that this [equality] takes place; or else in respect of the present life only. And therefore after saying "equality," he added, "at this time." Now this he said, both to subdue the high-mindedness of the rich, and to show that after our departure hence the spiritual possess the greater advantage. For here indeed we all enjoy much equality of honor; but then there will be a wide distinction and a very great superiority, when the just shine brighter than the sun.
Gregory the DialogistAD 604
Forty Gospel Homilies, Homily 40
Learn therefore, brothers, to despise all temporal things; learn to scorn passing honor, to love eternal glory. Honor those whom you see as poor, and those whom you observe outwardly as despised by the world, consider them inwardly as friends of God. Share with them what you have, so that one day they may deign to share with you what they have. Consider what is said by the mouth of the teacher of the nations: "In this time let your abundance supply their want, that their abundance also may be a supplement to your want." Consider what Truth itself says in person: "As long as you did it to one of these my least brethren, you did it to me." Why are you slow to give, when what you extend to one lying on earth you give to him who sits in heaven?
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
Second Corinthians 8:14 articulates a foundational principle of Christian stewardship and community: the establishment of mutual support and equity within the body of Christ. Paul's instruction to the Corinthian church regarding their participation in a collection for the impoverished saints in Jerusalem clarifies that the underlying motivation for such generous giving is to create a dynamic balance, ensuring that the current abundance of some can meet the present needs of others, with the understanding that circumstances may reverse over time, allowing for reciprocal aid.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Paul employs several literary devices in 2 Corinthians 8:14 to underscore his message. The most prominent is Chiasm, a rhetorical device where successive phrases or clauses are parallel in structure but reversed in order (A-B-B'-A'). Here, the structure can be seen as "your abundance for their want" (A-B) followed by "their abundance for your want" (B'-A'), framed by the overarching theme of "equality." This chiastic structure emphasizes the reciprocal nature of the relationship and the dynamic balance Paul seeks to achieve. Furthermore, Parallelism is evident in the repetition of the phrase "abundance... may be a supply for... want," which highlights the core concept of mutual provision. This repetition reinforces the idea that the exchange is not a one-way street but a continuous cycle of giving and receiving. Finally, Paul uses Antithesis or Contrast by juxtaposing "abundance" and "want," sharply delineating the two opposing states of material condition and emphasizing the need for the former to alleviate the latter. These devices collectively serve to embed the principle of mutual support and dynamic equality firmly in the minds of his readers.
THEOLOGICAL AND THEMATIC CONNECTIONS
The principle articulated in 2 Corinthians 8:14 is deeply rooted in biblical theology, reflecting God's character as a provider who cares for the needy, and His design for His people to live in community, sharing generously from what they have received. It underscores the truth that all possessions are ultimately God's, and believers are merely stewards, called to manage resources not just for personal benefit but for the common good of the body of Christ. This mutual aid is a tangible expression of Christian love, demonstrating the unity of believers across geographical and cultural divides, and embodying the practical outworking of the new covenant. It moves beyond mere charity to a theology of shared life, where the strength of one part of the body supports the weakness of another, ensuring that the entire body flourishes.
REFLECTION AND APPLICATION
2 Corinthians 8:14 presents a profound challenge and opportunity for believers today, both individually and corporately. It calls us to examine our own lives and resources, asking whether our "abundance"—whether material wealth, time, talents, or spiritual gifts—is being stewarded in a way that genuinely addresses the "want" of others within the Christian community, both locally and globally. This verse encourages a radical generosity that views our possessions not as solely for personal consumption, but as tools for building up the body of Christ and alleviating suffering. It fosters a spirit of humility, reminding us that circumstances can change, and today's giver might become tomorrow's receiver, strengthening the bonds of unity and interdependence within the church. Ultimately, it calls us to live out the truth that we are interconnected members of one body, and our prosperity should be channeled to bless others, reflecting the self-giving nature of Christ and the communal love that defines His followers.
Questions for Reflection
FAQ
Is Paul advocating for communism or forced redistribution of wealth in 2 Corinthians 8:14?
Answer: No, Paul is not advocating for communism or forced redistribution of wealth. The "equality" (Greek: isótēs) he speaks of is not an absolute economic leveling, but rather a dynamic balance achieved through voluntary, needs-based giving motivated by Christian love and grace. Unlike communist systems which often involve state-mandated confiscation and redistribution of private property, Paul's appeal is to the freewill generosity of believers, as seen throughout 2 Corinthians 8-9. He emphasizes that "each one must give as he has decided in his heart, not reluctantly or under compulsion, for God loves a cheerful giver" (2 Corinthians 9:7). The goal is to meet genuine needs and foster unity, not to abolish private property or enforce economic uniformity. It's about ensuring that no one in the Christian community suffers extreme lack while others have surplus, reflecting the interconnectedness of the body of Christ.
What does "equality" mean in the context of 2 Corinthians 8:14?
Answer: In 2 Corinthians 8:14, "equality" (Greek: isótēs) does not imply an absolute, mathematical leveling of all possessions or wealth. Instead, it refers to a state of equity, fairness, or balance within the Christian community. The concept is that those who currently have an "abundance" (a surplus beyond their immediate needs) should use that surplus to meet the "want" (the genuine deficiency or poverty) of others. This creates a dynamic equilibrium where basic needs are met, and no member of the body of Christ is in extreme privation while others have excess. It also implies reciprocity over time, where those who are currently receiving aid might, in the future, be in a position to give, and vice-versa. It's about a just and loving distribution of resources to ensure that the needs of all are adequately addressed within the fellowship of believers.
CHRIST-CENTERED FULFILLMENT
The principle of "equality" and mutual provision in 2 Corinthians 8:14 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. Paul himself points to this in the preceding verse, stating, "For you know the grace of our Lord Jesus Christ, that though He was rich, yet for your sake He became poor, so that you through His poverty might become rich" (2 Corinthians 8:9). Christ, in His divine abundance, emptied Himself, taking on the form of a servant and becoming obedient to death on a cross (Philippians 2:5-8). His "want" on the cross, His suffering and death, became the "supply" for our spiritual poverty, our sin, and our separation from God. Through His ultimate act of self-giving, He established a new spiritual "equality" where all who believe are made rich in Him, receiving forgiveness, righteousness, and eternal life. The church, as His body, is called to embody this same self-emptying love and mutual provision, extending Christ's work of reconciliation and restoration in the world. Our acts of sharing and generosity are not merely ethical duties but are a participation in the very life and mission of Christ, who continually supplies our needs and calls us to be channels of His grace, building up the body until we all reach maturity in Him (Ephesians 4:15-16).