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11. Now what ye have begun to do. It is probable, that the ardor of the Corinthians had quickly cooled down: otherwise they would, without any delay, have prosecuted their purpose. The Apostle, however, as though no fault had as yet been committed, gently admonishes them to complete, what had been well begun.

When he adds — from what you have, he anticipates an objection; for the flesh is always ingenious in finding out subterfuges. Some plead that they have families, which it were inhuman to neglect; others, on the ground that they cannot give much, make use of this as a pretext for entire exemption. Could I give so small a sum? All excuses of this nature Paul removes, when he commands every one to contribute according to the measure of his ability. He adds, also, the reason: that God looks to the heart — not to what is given, for when he says, that readiness of mind is acceptable to God, according to the individual’s ability, his meaning is this — “If from slender resources you present some small sum, your disposition is not less esteemed in the sight of God, than in the case of a rich man’s giving a large sum from his abundance. (Mark 12:44.) For the disposition is not estimated according to what you have not, that is, God does by no means require of thee, that thou coldest contribute more than thy resources allow.” In this way none are excused; for the rich, on the one hand, owe to God a larger offering, and the poor, on the other hand, ought not to be ashamed of their slender resources.

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. ⁶⁷³⁶⁷³     “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.” 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; ⁶⁷⁴⁶⁷⁴     “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 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. 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, ⁶⁷⁵⁶⁷⁵     Beza, when commenting on 2 Corinthians 10:1, 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. 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. ⁶⁷⁶⁶⁷⁶     “Et ce d’vne gayete de coeur et franc courage;” — “And that with cheerfulness of heart and frank courage.”

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, ⁶⁷⁷⁶⁷⁷     “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.” as Aristotle terms it. ⁶⁷⁸⁶⁷⁸     “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. 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.

14. And their abundance It is uncertain, what sort of abundance he means. Some interpret it as meaning, that this had been the case, inasmuch as the Gospel had flowed out to them from the Church at Jerusalem, from which source they had, in their penury, been assisted by their spiritual riches. This, I think, is foreign to Paul’s intention. It ought rather, in my opinion, to be applied to the communion of saints, which means, that whatever duty is discharged to one member, redounds to the advantage of the entire body. “If it is irksome to you to help your brethren with riches that are of no value, consider how many blessings you are destitute of, and these too, far more precious, with which you may be enriched by those who are poor as to worldly substance. This participation, which Christ has established among the members of his body, should animate you to be more forward, and more active in doing good.” The meaning may, also, be this. “You now relieve them according to the necessity of the occasion, but they will have an opportunity given them at another time of requiting you.” ⁶⁷⁹⁶⁷⁹     “Quelque tour Dieu leur donnera. moyen de vous recompenser;” — “God will one day give them the means of requiting you.” I approve rather of the other sentiment, which is of a more general nature, and with this accords what he again repeats in reference to equality. For the system of proportional right in the Church is this — that while they communicate to each other mutually according to the measure of gifts and of necessity, this mutual contribution produces a befitting symmetry, though some have more, and some less, and gifts are distributed unequally. ⁶⁸⁰⁶⁸⁰     “Fait vne proportion fort conuenable, et comme vne belle harmonie;” — “Makes a very suitable proportion, and as it were a beautiful harmony.”