2 Corinthians 13:7

• that you will not do anything wrong: They would do wrong by following the false teachers who had appeared (11:5, 13–15; see study note on 10:1–13:13).

• even if we appear to have failed: Paul’s goal in ministry is to be faithful, not to seem successful (1 Corinthians 4:2). He modeled his service on Jesus Christ himself (2 Corinthians 13:4), who seemed weak and a failure by dying on the cross. But Jesus is now victorious as he lives by God's mighty power.

Despite the problems Paul faced at Corinth, his main goal was clear. He wanted the best for these people, hoping they would become mature and strong. Paul always aimed to improve their well-being, even when he corrected them.

I pray--The oldest manuscripts read, "we pray."

not that we should appear approved--not to gain credit for ourselves, your ministers, by your Christian conduct; but for your good [ALFORD]. The antithesis to "reprobates" leads me to prefer explaining with BENGEL, "We do not pray that we may appear approved," by restraining you when ye do evil; "but that ye should do what is right" (English Version, "honest").

though we be as reprobates--though we be thereby deprived of the occasion for exercising our apostolic power (namely, in punishing), and so may appear "as reprobates" (incapable of affording proof of Christ speaking in us).

Here we have,
I. The apostle's prayer to God on the behalf of the Corinthians, that they might do no evil, Co2 13:7. This is the most desirable thing we can ask of God, both for ourselves and for our friends, to be kept from sin, that we and they may do no evil; and it is most needful that we often pray to God for his grace to keep us, because without this we cannot keep ourselves. We are more concerned to pray that we may not do evil than that we may not suffer evil.
II. The reasons why the apostle put up this prayer to God on behalf of the Corinthians, which reasons have a special reference to their case, and the subject-matter about which he was writing to them. Observe, he tells them, 1. It was not so much for his own personal reputation as for the honour of religion: "Not that we should appear approved, but that you should do that which is honest, or decent, and for the credit of religion, though we should be reproached and vilified, and accounted as reprobates," Co2 13:7. Note, (1.) The great desire of faithful ministers of the gospel is that the gospel they preach may be honoured, however their persons may be vilified. (2.) The best way to adorn our holy religion is to do that which is honest, and of good report, to walk as becomes the gospel of Christ. 2. Another reason was this: that they might be free from all blame and censure when he should come to them. This is intimated in Co2 13:8, We can do nothing against the truth, but for the truth. If therefore they did not do evil, nor act contrary to their profession of the gospel, the apostle had no power nor authority to punish them. He had said before (Co2 10:8) and says here (Co2 13:10) that the power which the Lord had given him was to edification, not to destruction; so that, although the apostle had great powers committed to him for the credit and advancement of the gospel, yet he could not do anything to the disparagement of the truth, nor the discouragement of those who obeyed it. He could not, that is, he would not, he dared not, he had no commission to act against the truth; and it is remarkable how the apostle did rejoice in this blessed impotency: "We are glad," says he (Co2 13:9), "when we are weak and you are strong; that is, that we have no power to censure those who are strong in faith and fruitful in good works." Some understand this passage thus: "Though we are weak through persecutions and contempt, we bear it patiently, and also joyfully, while we see that you are strong, that you are prosperous in holiness, and persevering in well-doing." For, 3. He desired their perfection (Co2 13:9); that is, that they might be sincere, and aim at perfection (sincerity is our gospel-perfection), or else he wished there might be a thorough reformation among them. He not only desired that they might be kept from sin, but also that they might grow in grace, and increase in holiness, and that all that was amiss among them might be rectified and reformed. This was the great end of his writing this epistle, and that freedom he used with them by writing these things (those friendly admonitions and warnings), being absent, that so, being present, he should not use sharpness (Co2 13:10), that is, not proceed to the utmost extremity in the exercise of the power which the Lord had given him as an apostle, to revenge all disobedience, Co2 10:6.

2 Corinthians 13:5-9

5. Examine yourselves, whether ye be in the faith; prove your own selves. Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates?

5. Vosmet iposo tentate, num sitis in fide: vos ipsos probate. Annon cognoscitis vosmet ipsos, quod Iesus Christus in vobis est, nisi si cubi reprobi estis?

6. But I trust that ye shall know that we are not reprobates.

6. At spero vos cognituros, quod nos non simus reprobi.

7. Now I pray to God that ye do no evil; not that we should appear approved, but that ye should do that which is honest, though we be as reprobates.

7. Opto autem apud Deum, ne quid male faciatis; non quo nos probati appareamus, sed ut vos quod honestum est faciatis, nos vero veluti reprobi sumus.

8. For we can do nothing against the truth, but for the truth.

8. Non enim possumus quicquam adversus veritatem, sed pro veritate.

9. For we are glad, when we are weak, and ye are strong: and this also we wish, even your perfection.

9. Gaudemus enim, quum nos infirmi fuerimus, vos autem validi fueritis: hoc vero etiam optamus, vestram integritatem.

5. Try yourselves. He confirms, what he had stated previously -- that Christ's power showed itself openly in his ministry. For he makes them the judges of this matter, provided they descend, as it were, into themselves, and acknowledge what they had received from him. In the first place, as there is but one Christ, it must be of necessity, that the same Christ must dwell alike in minister and people. Now, dwelling in the people, how will he deny himself in the minister. [955] Farther, he had shown his power in Paul's preaching, in such a manner that it could be no longer doubtful or obscure to the Corinthians, if they were not altogether stupid. [956] For, whence had they faith? whence had they Christ? whence, in fine, had they every thing? It is with good reason, therefore, that they are called to look into themselves, that they may discover there, what they despise as a thing unknown. Then only has a minister a true and well grounded assurance for the approbation of his doctrine, when he can appeal to the consciences of those whom he has taught, that, if they have any thing of Christ, and of sincere piety, they may be constrained to acknowledge his fidelity. We are now in possession of Paul's object.

This passage, however, is deserving of particular observation on two accounts. For, in the first place, it shows the relation, [957] which subsists between the faith of the people, and the preaching of the minister -- that the one is the mother, that produces and brings forth, and the other is the daughter, that ought not to forget her origin. [958] In the second place, it serves to prove the assurance of faith, as to which the Sorbonnic sophists have made us stagger, nay more, have altogether rooted out from the minds of men. They charge with rashness all that are persuaded that they are the members of Christ, and have Him remaining in them, for they bid us be satisfied with a "moral conjecture," [959] as they call it -- that is, with a mere opinion [960] so that our consciences remain constantly in suspense, and in a state of perplexity. But what does Paul say here? He declares, that all are reprobates, who doubt whether they profess Christ and are a part of His body. Let us, therefore, reckon that alone to be right faith, which leads us to repose in safety in the favor of God, with no wavering opinion, but with a firm and steadfast assurance.

Unless by any means you are reprobates. He gives them in a manner their choice, whether they would rather be reprobates, than give due testimony to his ministry; for he leaves them no alternative, but either to show respect to his Apostleship, or to allow that they are reprobates. For, unquestionably, their faith had been founded upon his doctrine, and they had no other Christ, than they had received from him, and no other gospel than what they had embraced, as delivered to them by him, so that it were vain for them to attempt to separate any part of their salvation from his praise.

6. I hope that you shall know He presses them still more urgently, while indulging this confident persuasion -- that he will not be rejected by the Corinthians. One of two things was necessary -- that they should either assign to Paul the honor due to an Apostle, or condemn themselves for unbelief, and acknowledge that they have no Church. He softens, however, the severity of the statement, by making use of the expression -- I hope; but in such a manner as to remind them the better of their duty; for to disappoint the hopes that have been entertained as to our integrity, is excessively cruel. "I hope," says he, "that you shall know -- when you have been restored to a sound mind." He prudently, however, says nothing as to himself in this second clause, calling them to consider God's benefits, by which they had been distinguished; nay more, he puts their salvation in the place of his authority.

7. I desire before God. Again he declares, that he cares nothing for his own honor, but is simply desirous of promoting their advantage. For nothing was so undesirable for them, as to deprive themselves of advantage from his doctrine -- as they had begun to do, through their pride and contempt. "As to myself," says he, "for my reputation among men, I am not concerned. My only fear is, lest you should offend God. Nay more, I am prepared to be as a reprobate, provided you are free from all blame." "I am a reprobate," says he, "in the judgment of mankind, who very frequently reject those who are deserving of the highest honor." [961] At the same time, the particle as is not superfluous. For it corresponds with what he says elsewhere -- as deceivers and yet true. (2 Corinthians 6:8.) And this, certainly, is the true rule -- that the Pastor, having no regard to himself, should be devoted exclusively to the edification of the Church. Let him be concerned as to his own reputation, in so far as he sees it to be conducive to the public advantage. Let him be prepared to feel indifferent to it, whenever he may do so, without public disadvantage.

8. For we can do nothing: That is -- "I do not seek, or desire any other power, than what the Lord has conferred upon me, that I may promote the truth. To false Apostles it is all one, provided they have power; and they feel no concern to make use of their power for the promotion of what is good." In short, he defends and maintains the honor of his ministry, in so far as it is connected with the truth of God. "What does it matter to me? For unless I have in view to promote the truth, all the power that I shall claim will be false and groundless. If, however, I lay out, whatever I have, for the promotion of the truth, I, in that case, do not consult my own interest. Now, when the authority of doctrine is safe, and truth is uninjured, I have what I desire. In contending, therefore, so keenly, I am not influenced by any exclusive regard for myself personally." By this consideration, however, he intimates, that the man, who fights and labors for the truth alone will not take it amiss, should occasion require it, to be regarded in the judgment of men as a reprobate, provided this does not interfere with the glory of God, the edification of the Church, and the authority of sound doctrine.

This passage must be carefully observed, because it limits the power, which the Pastors of the Church should have, and fixes its proper bounds -- that they be ministers of the truth. Papists loudly tell us, that it is said,

He that heareth you, heareth me;
he that despiseth you, despiseth me, (Luke 10:16);

and likewise:

Obey them that are set over you, (Hebrews 13:17);

and under this pretext they take to themselves the utmost liberty, so as to usurp unbounded dominion, while they are, at the same time, the avowed and sworn enemies of the truth, and aim at its destruction by every means in their power. For exposing such impudence, this one statement of Paul will suffice -- which declares, that they must themselves be in subjection to the truth. [962]

9. For, we rejoice. Either the causal particle gar, (for,) must be taken as meaning -- therefore; or it is a second reason, why he does not refuse to be regarded as a reprobate -- for their sake, and with a view to their advantage. Let the reader select whichever he may choose, for it is of no consequence. [963] When he says, Provided you are strong, I shall willingly submit to be reckoned weak, there is an antithesis in the words -- not in the meaning; for weakness means here, as formerly, (2 Corinthians 13:4,) contempt. On the other hand, he means that the Corinthians will be strong, if they are full of the power and grace of God.

And this also, He now again repeats, what he had already stated several times, that he was from necessity -- not from his own inclination, more severe than they would have wished; and farther, that by this means, too, [964] he spared them, that he might not be constrained to resort to severer measures, when he was present with them.

The perfection, of which he speaks, consists in a fit proportion, and sound condition, of all the members. Now [965] he alludes to good physicians, who cure particular diseases in such a way as not in any part to mutilate the body; [966] and, as he is concerned to secure a perfection of this nature, he says, that, for that reason, he provides against the necessity of having recourse to severer measures. [967] For we see, that those, who at first shrink back from the slight pain, or uneasy feeling of a plaster, are at length constrained to endure the torture of burning, or amputating, and that, too, where the issue is extremely doubtful. [968]

Footnotes:

[955] ^"En la personne du Ministre;" -- "In the person of the Minister."

[956] "Du tout stupides et abbrutis;" -- "Altogether stupid and besotted."

[957] ^"La relation et correspondance mutuelle;" -- "The relation and mutual correspondence."

[958] ^"Que ne doit point oublier le lieu d'ou elle a prins la naissance;" -- "Which ought not to forget the place, from which she has taken her birth."

[959] See Calvin on the Corinthians, [71]vol. 1, p. 112.

[960] ^"D'vne opinion et vn cuider;" -- "With an opinion and an imagination." -- The Rhemish Translators, when commenting on this very passage, take occasion to oppose the idea of the attainableness of assurance of faith. "The Heretiques," say they, "argue hereupon, that every one may know himself certainly to be in grace; where the Apostle speaketh expressly and onely of faith, the act whereof a man may know and feele to be in himself, because it is an act of understanding, though he cannot be assured that he hath his sinnes remitted, and that he is in all pointes in a state of grace and salvation; because euery man that is of the Catholike faith is not alwaies of good life and agreeable thereunto, nor the acts of our will so subject to understanding, that we can knowe certainely whether we be good or euill." Dr. Fulke, in his Refutation of the errors of the Rhemish Doctors, (Loud. 1601,) p. 584, after furnishing suitable replies to the arguments thus advanced, concludes by remarking, that "our certeintie dependeth not upon our will or workes, but upon the promise of God through faith, that Christ is in us, and we in him, therefore we shall not misse of the performance of his promises." -- Ed.

[961] ^"Qui estoyent dignes d'honneur sur tous autres;" -- "Who were worthy of honor above all others."

[962] ^"Qu'il faut que ceux qui ont le gouernement en l'Eglise, seruent la verite;" -- "That it is necessary that those, who have the government of the Church, be subject to the truth."

[963] ^"Car c'est tout vn;" -- "For it is all one."

[964] ^"Mesme en ce faisant;" -- "Even in doing this."

[965] ^"Or en parlant ainsi;" -- "Now in speaking thus."

[966] The same view, in substance, is taken by Beza, of the meaning of the term katartisin, which he renders -- integram concinnationem (complete adjustment.) "Varia enim est et multiplex verbi, katartizein significatio. Mihi veto proximum versiculum cure isto comparanti videtur Apostolus nilhil aliud hoc nomine significare, quam suum hoc csse consilium ut Corinthiacae Ecolesiae membris, quae luxata fuerant, rursus in locum suum veluti repositis, totum illud corpus mutuo connexis membris instauretur, Galatians 6, 1. Itaque licebat etiam reconcinnationem interpretari;" -- "For the meaning of the word katartizein is various and manifold. On comparing, however, this verse with a subsequent one, I am of opinion that Paul by this term simply means, that it was his design, that those members of the Corinthian Church which had been dislocated, as it were, having been restored to their proper place, the entire body should be renovated by the members being mutually connected together, (as in Galatians 6:1.) Hence we might even render the term -- readjustment." See Calvin on the Corinthians, [72]vol. 1, p. 63, n. 2.--- Ed.

[967] ^"Plus facheux et aspres;" -- "More irksome and: severe."

[968] ^"Voire sans asseurance de guarir pour cela;" -- "Even where there is no confidence as to effecting a cure by that means."

I pray to God that ye do no evil - That ye do not persist in that course which will oblige me to use the power of Christ, with which I am endued, to punish you. Some apply this prayer to the apostle himself: Now I pray to God that I may do You no evil - that I may not be obliged to use my apostolic rod, and inflict evil upon you.
Not that we should appear approved - We do not wish to give this proof that we are approved of God, by inflicting this punishment on the transgressors.
But that ye should do that which is honest - That ye may do that which is right and seemly, το καλον, though we should be, in consequence of that, as reprobates - as persons not approved of God; because your reformation will prevent the exercise of this power, which would otherwise have given an awful proof that we are approved of God.

Now l pray to God,.... A strong mark of the apostle's affection for them. For though they used him so ill, he took every way and method to do them good; he not only wrote to them, sent the brethren to them, but put up his supplications at the throne of grace for them: The Alexandrian copy, the Vulgate Latin, and Ethiopic versions, read, "we pray", &c. And one of his petitions for them was,

that ye do no evil; which, though impracticable and impossible, considering the situation of the people of God in this world, yet is desirable by every good man, both for himself and others; and was desired by the apostle, partly that their consciences might not be wounded, their souls grieved, their peace broke in upon, and their comforts lost; and partly that the name of God, and his cause and truths, might not be blasphemed; and chiefly that he might have no opportunity of exercising his apostolical rod for their correction:

not that we should appear approved. This was a clear case that he sought their good, and not his own credit, and the exercise of power; if they committed evil, his faithfulness would be seen in reproving, rebuking, and exhorting them; and if they continued impenitent, his apostolical authority would be manifest in their punishment, so that he would appear approved, or with a proof of the power of Christ in him; but this he did not desire, but most earnestly wished there might be no occasion for any such evidence:

but that they should do that which is honest; or "good", both in the sight of God and men, that which is according to the will of God, springs from love, is done in faith, and with a view to the glory of God; and the apostle's praying, both that they might be kept from evil, and do that which is good, shows the impotence of man's free will, the necessity of the grace of God to abstain from sin, and perform good works; and this the apostle earnestly desired,

though, says be,

we be as reprobates; weak and infirm persons, incapable of giving any proof of the power of Christ, and appear as such, who have no marks of apostolical authority. The apostle chose rather to be looked upon as a poor, mean, and insignificant person, than that they should sin, and require the exercise of his chastising rod, whereby he would be seen to be what they called in question.

Now I pray to God that ye do no evil; I do not desire that when I come I may find objects for my severity, upon whom I may show a proof of Christ in me, by exercising that authority upon them with which Christ hath intrusted me: no, on the contrary, I heartily pray that ye may be holy and blameless, without spot or wrinkle.

Not that we should appear approved; neither do I desire this for my own sake, that I may be approved, but I singly desire it for your good.

But that ye should do that which is honest, though we be as reprobates; that you may do that which is good; and then do you, and let the world, think of me as a reprobate, or what they will.