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. [1] 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; [2] 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 (epieikeia) mildness, [3] 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. [4] 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 isoteta simply as meaning -- an equality of proportional right, [5] as Aristotle terms it. [6] 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.

Footnotes

1 - "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."

2 - "Calvin alludes to the same class of persons, when commenting on Acts 2:44 -- had all things common. "Verum sana expositione indiget hic locus propter spiritus fanaticos, qui bonorum koinonian fingunt, qua omnis politia evertatur;" -- "This passage, however, requires to be soundly interpreted -- for the sake of those fanatical spirits, who pretend (koinonian) -- a community of goods, by which all civil government is overturned." -- Ed.

3 - Beza, when commenting on 2-Corinthians 10:1, observes, that epieikeias 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 to epieikes, (mildness,) with to akribodikaio, (rigorous justice,) and Hermogenes contrasts it with to biaio (violence.)" -- Ed.

4 - "Et ce d'vne gayete de coeur et franc courage;" -- "And that with cheerfulness of heart and frank courage."

5 - "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."

6 - "Quaerenda omnino isotes 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.

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 2-Corinthians 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.

That other men be eased - I do not design that you should impoverish yourselves in order that others may live affluently.

(7) For [I mean] not that other men be eased, and ye burdened:
(7) Christian liberality is mutual, so that one does not have too much, and the other to little.

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--Supply from 2-Corinthians 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.