Exegetical and Hermeneutical Commentary of 2 Corinthians 13:7
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. Now I pray to God that ye do no evil ] St Paul’s whole heart is set upon the desire that the power of Christ which dwells in the Christian body should be displayed in the victory of his converts over evil, and this not for any personal ends of his own not even in order that he might manifest the high estimation in which God holds him but simply for the sake of Him Whose minister he is, and for their sakes to whom he ministers Him.
approved ] The opposite to reprobate, or rather rejected. See also ch. 2Co 10:18.
honest ] Rather, what is noble, right.
though we be as reprobates ] St Paul carries his self-denial a step further. Even if he were regarded as rejected himself, his object would be attained, and he would be quite satisfied, if the Corinthians did what was right in the sight of God. It was for what they did, not for what they thought of him, that he labored.
Fuente: The Cambridge Bible for Schools and Colleges
Now I pray to God that ye do no evil – I earnestly desire that you may do right, and only right; and I beseech God that it may be so, whatever may be the result in regard to me, and whatever may be thought of my claims to the apostolic office. This is designed to mitigate the apparent severity of the sentiment in 2Co 13:6. There he had said that they would find him fully endowed with the power of an apostle. They would see that he was able abundantly to punish the disobedient. They would have ample demonstration that he was endowed by Christ with all the powers appropriate to an apostle, and that all that he had claimed had been well founded, all that he threatened would be executed. But this seemed to imply that he desired that there should be occasion for the exercise of that power of administering discipline; and he, therefore, in this verse, removes all suspicion that such was his wish, by saying solemnly, that he prayed to God that they might never do wrong; that they might never give him occasion for the exercise of his power in that way, though as a consequence he would be regarded as a reprobate, or as having no claims to the apostolic office. He would rather be regarded as an impostor; rather lie under the reproach of his enemies that he had no claims to the apostolic character, than that they, by doing wrong, should give him occasion to show that he was not a deceiver.
Not that we should appear approved – My great object, and my main desire, is not to urge my claims to the apostolic office and clear up my own character; it is that you should lead honest lives, whatever may become of me and my reputation.
Though we be as reprobates – I am willing to be regarded as rejected, disapproved, worthless, like base metal, provided you lead honest and holy lives. I prefer to be so esteemed, and to have you live as becomes Christians, than that you should dishonor your Christian profession, and thus afford me the opportunity of demonstrating, by inflicting punishment, that I am commissioned by the Lord Jesus to be an apostle. The sentiment is, that a minister of the gospel should desire that his people should walk worthy of their high calling, whatever may be the estimate in which he is held. He should never desire that they should do wrong – how can he do it? – in order that he may take occasion from their wrongdoing to vindicate, in any way, his own character, or to establish a reputation for skill in administering discipline or in governing a church. What a miserable condition it is – and as wicked as it is miserable – for a man to wish to take advantage of a state of disorder, or of the faults of others, in order to establish his own character, or to obtain reputation. Paul spurned and detested such a thought; yet it is to be feared it is sometimes done.
Fuente: Albert Barnes’ Notes on the Bible
2Co 13:7-9
Now I pray to God that ye do no evil.
Pauls prayer for the restoration of the Corinthians to corporate perfectness
The prayer is–
I. For the perfect recovery which would result from not doing the evil. The vices that infested the Corinthian Church are those which have been the bane of the Church from the beginning.
1. Rebellion against the supreme authority of the Divine Revealer and Inspirer of truth in the person of the apostle. There was a tendency to rely on the light of their own reason, and to criticise revelation. Rationalism in the individual is fatal to religious stability and growth, and in the Church is the root of all disorganisation, and must be put away before either can put on perfection.
2. Lax maintenance of some of the vital doctrines of the Christian confession–the direct result of the former. The Corinthian heretics assailed the resurrection generally, and Christs resurrection in particular. Hence their doctrinal errors went perilously near to an abandonment of the atoning death of Christ; and it was not to be wondered at that they misapprehended the design of the Sacrament. Obviously the integrity of their faith was in his thought in 2Co 13:8.
3. Neglect and irreverence in divine service, which invariably follow hard upon laxity of doctrine. The flagrant disorders rebuked in the First Epistle were doubtless checked, but this Epistle indicates that the same leaven was at work; and the final prayer includes the removal of that spirit of disorder, and the observance of all that is decent (2Co 13:7) in its wish for their restoration to perfection. Never was this prayer more needed than now. Two kinds of dishonour are done to the divine service–the one taking away its simplicity and discerning more in ordinances than they have to show; the other robbing everything external and symbolical of its true value, and reducing religious ceremonial to the level of mere human arrangement. Both are equally distant from ecclesiastical perfection. From the equal sins of excess and defect may we be saved.
4. The spirit of faction, closely connected with the preceding elements of disorder and imperfection. This evil seems to have been rebuked by the First Epistle in vain (1Co 12:20), and it might seem as if the apostle had a presentiment of the calamities which would befall the Church through this spirit of division; for he sets no limit to his indignation in dealing with it. And it was with a distinct apprehension of its exceeding sinfulness that he expressed the hope that they would cease to do this evil, and wished their perfect restoration to order.
5. The violation of Christian morality. In 2Co 12:20-21 there is obvious reference to those two classes of moral offence from which, in 2Co 7:1, they had been exhorted to cleanse themselves.
(1) The sins of the spirit are summed up in the completest of those catalogues for which St. Pauls Epistles are remarkable.
(2) The sins of the flesh are lamentable. Many were no less infamous in their secret sensuality than in their open turbulence. And this condition was the necessary result of the other elements of disorder.
II. For the attainment of all the completeness which may belong to a Christian Church. Note the wonderful fact that a Church encompassed by such corruptions should be prayed for as capable of immediate and perfect amendment as the result of energetic co-operation with Divine grace. Paul knew that the enemies of order and purity were only a minority, and it may be that his Master gave him a secret assurance of success. And this is an abundant encouragement to us in our day. There need be no more than a step between great disorder and a sound amendment.
1. The bond of ecclesiastical perfectness is, in Pauls view, a compact organisation vivified and kept in living unity of the Holy Spirit. It was this for which he prayed. The Greek term expresses the apostles ardent wish that the community might be perfectly joined together under one discipline: all factions suppressed, and the separate congregations of the city united in one corporate body for common worship, communion and work. And it expresses the Holy Spirits will concerning us that division and discord should cease. Lawlessness within a church itself and bitterness towards other churches are both alike inconsistent with its corporate perfection.
2. The Churchs order of worship may even on earth attain a certain standard of perfection; and this must be included in the present prayer. Happy the Christian congregations who seek to attain in the Spirits own method the ideal which the Spirit proposes; avoiding the two extremes, of a ceremonial that stifles the simplicity of devotion, and of a bareness and poverty which dishonour the holy name of Him who is in the midst. That there is such a perfection of praise and prayer attainable as shall make the place where the disciples meet the antechamber of heaven, and the Christian communion the earnest of an eternal fellowship, let us never doubt.
3. Pauls ideal of corporate perfection included a noble theory of mutual help. These epistles are a complete depository of the social principles of Christianity. Their teaching is that every member of the body must in his vocation and stewardship render back to Christianity all that in Christianity he receives, and give to the community the fullest advantage of whatever talent he as an individual may possess. This ideal is most fully realised when charity has the disposal of the Churchs wealth; where employment is given in various ways to the diversified talents of its members; where mutual exhortation and encouragement are secured by periodical meetings; where, in short, every joint, according to its deferred function in the common organisation, supplieth the measure of its effectual working to the edifying of the body in love.
4. The apostles ideal embraces a high standard of Christian morality. The purity of the Church must be guarded by a rigid discipline. But this discipline is of two kinds.
(1) It is ecclesiastical. Where that is relaxed the Church is already on its way to dissolution, or worse.
(2) But the more effectual discipline is the maintenance of a high standard of morality in the common sentiment of the people through the instruction of the Christian ministry. It is not, however, because the world expects it or because consistency demands it, that the approved Church aims at a lofty ethical standard. It is because Christ is in it (2Co 7:5), and prompts by His Spirit to every good word and work. Where vice reigns, or even moral laxity, the Church is in the way to declare itself reprobate. Its perfection, however, as prayed for by St. Paul, is its aim at a perfect holiness.
5. The end of perfection is charity. Note the apostles extraordinary anxiety for the due and cheerful exercise of benevolence towards the poor Christians at Jerusalem. And we may regard this as only one illustration of that boundless compassion towards the miserable inhabitants of this sin-stricken world which every Christian community is bound by its allegiance to Christ to exhibit. No other excellence, and no combination of excellences, will compensate for the lack of this. Conclusion: Scarcely any reference has been made to the individual believer, because the peculiar word demands an ecclesiastical application. Still, every application of scriptural truth finds its way to the individual. Let every one, then, who hears this wish bethink himself of his own soul, and ask what there is in himself of disorder and imperfectness, and seek to bring his own heart into the unity of the Spirit in the bond of peace, so making sure that his own part is contributed to the Churchs perfect harmony. (W. B. Pope, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 7. 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, , 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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
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.
Fuente: English Annotations on the Holy Bible by Matthew Poole
7. I prayThe oldestmanuscripts read, “we pray.”
not that we should appearapprovednot to gain credit for ourselves, your ministers, byyour Christian conduct; but for your good [ALFORD].The antithesis to “reprobates” leads me to preferexplaining with BENGEL,”We do not pray that we may appear approved,“by restraining you when ye do evil; “but that ye should do whatis right” (English Version, “honest”).
though we be asreprobatesthough we be thereby deprived of the occasion forexercising our apostolic power (namely, in punishing), and so mayappear “as reprobates” (incapable of affording proofof Christ speaking in us).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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.
Fuente: John Gill’s Exposition of the Entire Bible
| The Apostle Asserts His Claims. | A. D. 57. |
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. 8 For we can do nothing against the truth, but for the truth. 9 For we are glad, when we are weak, and ye are strong: and this also we wish, even your perfection. 10 Therefore I write these things being absent, lest being present I should use sharpness, according to the power which the Lord hath given me to edification, and not to destruction.
Here we have,
I. The apostle’s prayer to God on the behalf of the Corinthians, that they might do no evil, v. 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,” v. 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 v. 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 (ch. x. 8) and says here (v. 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 (v. 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 (v. 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 (v. 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, ch. x. 6.
Fuente: Matthew Henry’s Whole Bible Commentary
Though we be as reprobate ( ). Literally, “And that” ( ). Paul wishes them to do no wrong ( ). He has no desire to exercise his apostolic authority and “appear approved” ( , second aorist passive subjunctive of ). He had far rather see them do “the noble thing” ( ) even if it should make him appear disapproved after all that he has said.
Fuente: Robertson’s Word Pictures in the New Testament
Not that we should appear approved, etc. The sense of the verse is this : We pray God that you do no evil, not in order that your good conduct may attest the excellence of our teaching and example, so that we shall be approved; but in order that you may do what is good, thus rendering it impossible for us to prove our apostolic authority by administering discipline. In that case we shall be as men unapproved. Stanley remarks that, in the light of this verse, Paul might have added to ch. 6 9, as without proof and yet as aprroved.
Fuente: Vincent’s Word Studies in the New Testament
1) “Now I pray to God,” (euchometha de pros ton theon) “Now we pray to God,” On behalf of you all, as Moses did for Israel, Num 11:2.
2) “That ye do no evil,” (mes poiesai humas) “that you all do,” (Gk. kakon meden) “no evil,” or mischief, 2Co 11:2; Mat 5:48.
3) “Not that we should appear approved,” (ouch hina hemeis dokimoi phanomen) “not (just) in order that we may appear approved;” the motive of his prayer was not simply that his ministry be credited, Act 2:22.
4) “But that ye should do that which is honest,” (alla hina humeis to kalon poiete) “but in order that you all may do that which is good, honorable, proper, or correct morally and ethically,” that which is honorable, Rom 12:17.
5) “Though we be as reprobates,” (hemeis de hos adokimoi omen) “Though we may be as counterfeits,” reprobates, or outcasts, 2Co 6:9; 1Co 9:27, as alleged by false accusers.
Fuente: Garner-Howes Baptist Commentary
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. (2Co 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.
(961) “ Qui estoyent dignes d’honneur sur tous autres ;” — “Who were worthy of honor above all others.”
Fuente: Calvin’s Complete Commentary
(7) Now I pray to God that ye do no evil.The better MSS. give, we pray. The words that follow involve a subtle play of thought and feeling on the two forms of the trial or scrutiny of which he has just spoken. We pray, he says, that you may be kept from doing evil. Our purpose in that prayer is not that we may gain a reputation as successful workers in your eyes or those of others, but that you may do that which is nobly good (may advance from a negative to a positive form of holiness), even though the result of that may be that we no longer put our apostolic supernatural powers into play, and so seem to fail in the trial to which you challenge us. This gives, it is believed, the true underlying thought of the words, and, though the paraphrase is somewhat full, it could not well be expressed in a narrower compass.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
7. Now But, qualifying the trust of last verse by wish for something better.
Ye do no evil And so require no proof from me of apostolic power.
Not This wish for your good conduct is not for my own sake, in order that I should appear approved as a genuine apostle by your obedience and acknowledgment without putting me to test.
But honest Rather, but that ye should do well; even though it should follow that from want of miraculous proof we be as reprobates; that is, be held as spurious. Their salvation, from well-doing, was his supreme object. If by such well-doing he was proved a true apostle, very good; if it rendered him as a no-apostle, still may they do well!
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Now we pray to God that you do no evil, not that we may appear approved, but that you may do that which is honourable, and that we be as reprobate.’
So on the assumption of their new recognition of his acceptability with God, as one who is not disapproved, he points out that he is praying for them from now on to ‘do no evil’. He desires that they will assert their acceptance of his authority and will refrain from all the things of which he has accused them in 2Co 12:20-21. That they will from now on live righteous lives. He wants them to be approved. And he stresses that this is not in order that he might be approved by God, or by men who see how effective his rebukes have been, but in order that they might do what is honourable, even though, because they do it in response to his letter, it might indicate that he himself has failed the test, because it is not seen as his doing. His thoughts are not for himself but for their final good. He wants no credit for himself, only that they might begin to live new lives because they recognise that his authority is from God.
Fuente: Commentary Series on the Bible by Peter Pett
2Co 13:7. Approved, Discerning.
Fuente: Commentary on the Holy Bible by Thomas Coke
2Co 13:7 . Yet we pray to God that this, my apostolic attestation, which I hope to give you means of discerning, may not be made necessary on your part. On (see the critical remarks), compared with the used just before, observe that, as often in Paul and especially in this Epistle of vivid emotion, the interchange of the singular and the plural forms of expressing himself has by no means always special grounds by which it is determine.
] that ye may do nothing evil , which, in fact, would only keep up and increase your guilt. Others incorrectly take it, [400] “that I be not compelled to do something evil to you ,” How could Paul have so designated his chastisement? For that stands here, not in the sense: to do something to one’s harm , but in the ethical sense, is shown by the contrast in what follows. But even apart from this, in fact, because receives through (comp. Xen. Mem . i. 3. 2; 2Ma 9:13 ; 2Ma 15:27 ; Num 21:8 , al. ) the meaning we pray , the words, in the event of not being held to be accusative with infinitive, would have to be explained: we pray to God that He may do nothing evil to you which would be absurd. But the accusative with the infinitive occurs as in Act 26:19 .
. . .] Statement of the object, for which he makes this entreaty to God, first negatively and then positively; not in a selfish design, not in order that we may appear through your moral conduct as attested (in so far, namely, as the excellence of the disciple is the attestation of the teacher, comp. 2Co 3:2 f., Phi 4:1 , 1Th 2:20 , al. ), but on your account , in order that ye may do what is good, and thus the attestation may be on your side and we may be as unattested, in so far, namely, as we cannot in that case show ourselves in our apostolic authority (by sternness and execution of punishment). That he should with and refer to two different modes of his , is quite a Pauline trait. Through the moral walk of the readers he was manifested on the one hand as , on the other as ; what he intended in his . . . was not the former, for it was not about himself that he was concerned, but the latter, because it was simply the attestation of the readers by the that he had at heart. According to Olshausen, there is meant to be conveyed in . . : not in order that the fulfilment of this prayer may appear as an effect of my powerful intercession . But Paul must have said this, if he had meant it. Others [401] hold that after there is to be supplied , or the idea of wish implied in it, and expresses its contents ; “I do not wish that I should show myself as standing the test (that is, stern), but rather that ye may do what is good and I be as not standing the test (that is, may appear not standing the test, and so not stern),” Billroth. Certainly the contents of might be conceived as its aim, and hence be expressed by (Jas 5:16 ; Col 1:9 ; 2Th 1:11 ); but in this particular case the previous infinitive construction, expressing the contents of the prayer, teaches us that Paul has not so conceived it. Had he conceived it so, he would have simply led the readers astray by . The explanation is forced , and simply for the reason that the fine point of a double aspect of the was not appreciated. From this point of view Paul might have said in a connection like 2Co 6:8 f.: .
] Beza aptly says: hominum videlicet judicio . By way of appearance. Comp. already Chrysostom.
[400] So Billroth, Ewald, Hofmann, and previously Flatt and Emmerling, as in the first instance Grotius, who says: “Ne cogar cuiquam poenam infligere, quae malum , dicitur, quia dura est toleratu.” On , comp. Mat 27:22 ; Mar 15:12 . Elsewhere always in the N. T. .
[401] So Billroth and Osiander and others, as well as previously Flatt, Zachariae, Estius, Menochius, al .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
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.
Ver. 7. Though we be as reprobates ] viz. In your esteem. The good heart is content to vilify, yea, nullify itself, so God may be glorified and his people edified; let him be a footstool, or what ye will, to help Christ into his throne. Prorsus Satan est Lutherus, sed Christus vivit, et regnat. Amen, saith Luther. Let me be called a devil, or anything, so Christ may be exalted. (Epist. ad Spalat.)
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
7. ] Yet he prays God rather that they may require no such demonstration of his apostolic power, even though he lose in reputation by it.
. . . .] Not, as Grot., al., ‘ that I may not have to inflict on you any evil ’ (an extraordinary rendering of ), but that ye may do no evil , corresponding to below.
] ‘And the purpose of this my prayer is not to gain any repute by your Christian graces, but that you may be highly endowed with them, and (if it so happen) we may be as of no repute (‘hominum scilicet judicio,’ Beza).’ That this is the sense, and that is not in this verse to be applied to substantiation of power by punishment , is necessitated by the construction, it being plainly shewn by the infin. after ., that is not here meant to apply, even in part, to the purport of the prayer (as in Col 1:9 ; 2Th 1:11 ; see note on 1Co 14:13 ), but to its purpose . And that being settled, we pray not in order that we may appear , it follows that the appearing would be a result of the fulfilment of the prayer , viz. of your doing no evil , and this it couid only be by their doing no evil bringing credit on the Apostle’s ministry. It is not for this end that we pray that you may do no evil, but for your own good , even if that tend to the non-exercise, and so depreciation, of our apostolic power.
Fuente: Henry Alford’s Greek Testament
2Co 13:7 . . . .: now we pray to God (for . cf. Num 11:2 ) that ye do no evil; not that ye may appear approved, i.e. , the motive of his prayer was not that his ministry should be accredited by its success, but that ye may do that which is honourable (see reff. and mark the contrast between and ), even though we be as reprobate . That is, his prayer was for their sakes, and it was sincerely offered although, if it were fully answered, there would be no occasion for the exercise of his apostolic authority, and so the or “proof” which the malcontents were asking for (2Co 13:3 ) would not be manifested. And he gives two reasons for this disinterestedness of his intercessions for them: (i.) he could not exercise his authority, even if he would, except in conformity with the facts (2Co 13:8 ), and (ii.) their moral growth is a real joy to him (2Co 13:9 ).
Fuente: The Expositors Greek Testament by Robertson
pray. Greek. euchomai. App-134.
do no = should not (Greek. me) do anything (Greek. medets). A double negative.
evil. Greek kakos. App-128.
that = sin order that. Greek. hina.
appear. Greek. phaino. App-108.
approved. Greek. dotkimos. See Rom 14:18.
honest. See 2Co 8:21.
Fuente: Companion Bible Notes, Appendices and Graphics
7.] Yet he prays God rather that they may require no such demonstration of his apostolic power, even though he lose in reputation by it.
. . . .] Not, as Grot., al., that I may not have to inflict on you any evil (an extraordinary rendering of ), but that ye may do no evil, corresponding to below.
] And the purpose of this my prayer is not to gain any repute by your Christian graces, but that you may be highly endowed with them, and (if it so happen) we may be as of no repute (hominum scilicet judicio, Beza). That this is the sense, and that is not in this verse to be applied to substantiation of power by punishment, is necessitated by the construction,-it being plainly shewn by the infin. after ., that is not here meant to apply, even in part, to the purport of the prayer (as in Col 1:9; 2Th 1:11; see note on 1Co 14:13), but to its purpose. And that being settled,-we pray not in order that we may appear ,-it follows that the appearing would be a result of the fulfilment of the prayer, viz. of your doing no evil, and this it couid only be by their doing no evil bringing credit on the Apostles ministry. It is not for this end that we pray that you may do no evil, but for your own good, even if that tend to the non-exercise, and so depreciation, of our apostolic power.
Fuente: The Greek Testament
2Co 13:7. ) The same verb occurs with the accusative and infinitive, Act 26:29.- , that ye do no evil) The Vulgate has thus correctly translated it. For there follows, that you may do good. Grotius interprets it, that I may not be forced to inflict evil, punishment, on any one. But in this way the antithesis just noticed is lost. has the accusative of the person, but Paul says, , .- , not that) , approved) by restraining you when you do evil.- , as reprobate) no cause being given to us for exercising authority: , as if, softens the expression.
Fuente: Gnomon of the New Testament
2Co 13:7
2Co 13:7
Now we pray to God that ye do no evil;-He seems to apprehend that they might think his anxiety for their faithfulness was that they might approve him.
not that we may appear approved, but that ye may do that which is honorable, though we be as reprobate.-So while he prays that they do no evil, not that he should appear approved, but that they might be approved of God, even should he be condemned. Their salvation was his object, not the approval of himself.
Fuente: Old and New Testaments Restoration Commentary
How to Be Built Up
2Co 13:7-14
None can really injure the truth or stop its victorious progress. As well try to stop the sunrise. We often help others most in our weakness, because then we rely most on the Spirit of God. It is the noblest end of life to build up others through our own expenditure, even to the draining of our strength and resources. The world is apt at destruction; and indeed not much art is required for pulling down. But the divine work is to build; we have Gods authority for that.
The valedictory address is very touching. Be perfected, 2Co 13:11, r.v., is really be adjusted, properly jointed, articulated. God desires to set us as a skilful surgeon sets a dislocated limb. Let Him do it; let the Comforter comfort; let love and peace enter with the Holy Dove; and see that the inner atmosphere does not hinder the gracious healing work of the Spirit of God.
Note the threefold benediction, which maintains the doctrine of the Trinity, 2Co 13:14. The love of the Father is the fountain of all; the grace of the Lord Jesus is the channel for all; while the communion of the Holy Spirit brings us into partnership with the aims and resources of God. The salutation of the saints and the divine benediction are the worthy close of this noble letter.
Fuente: F.B. Meyer’s Through the Bible Commentary
I pray: 2Co 13:9, 1Ch 4:10, Mat 6:13, Joh 17:15, Phi 1:9-11, 1Th 5:23, 2Ti 4:18
approved: 2Co 6:4, 2Co 10:18, Rom 16:10, 1Co 11:19, 2Ti 2:15, Jam 1:12,*Gr.
honest: 2Co 8:21, Rom 12:17, Rom 13:13, Phi 4:8, 1Ti 2:2, 1Pe 2:12
as reprobates: 2Co 6:8, 2Co 6:9, 2Co 10:10, 1Co 4:9-13
Reciprocal: 1Sa 25:39 – kept his servant 2Co 7:11 – approved 2Co 13:5 – reprobates
Fuente: The Treasury of Scripture Knowledge
2Co 13:7. Not that we should appear approved. In verse 3 it is shown that. Paul’s severe chastisement of wrongdoers would prove him to be an acceptable spokesman for Christ. If they do no evil it will make it unnecessary for him to exhibit that evidence. Nevertheless, he was more desirous of their not doing evil, even if it did deprive him of such proof, and even though it would seemingly give the enemies of the apostle a pretext for saying he is a reprobate.
Fuente: Combined Bible Commentary
2Co 13:7. Now we pray to God that ye do no evil; not that we may appear approved, but that ye may do that which is honourable, though we be as reprobate:My prayer is, that when I come I may find no occasion for the exercise of discipline at all, but may find you walking consistently and honourably as befits those who are called by the name of Christ; and this not to justify our Procedure towards you, but for the credit of that holy Name, whatever may be thought of us (comp. Rom 9:3).
Fuente: A Popular Commentary on the New Testament
The apostle, drawing towards the conclusion of his epistle, shuts it up with prayer, earnestly imploring Almighty God, that the Corinthians might be found doing no evil, which might expose them to his censure, and force him to exercise his apostolical power, in punishing such offenders and offences as he should find among them. And he prayed thus for them, because he had rather have them good, than by punishing their evil manners, have an occasion to testify himself an approved and faithful apostle: For he did not so much regard his own reputation, as their salvation.
Fuente: Expository Notes with Practical Observations on the New Testament
Verse 7 His prayer for the Corinthians was that they be faithful. He did not pray that so that his name would be cleared and they would again respect him. Rather, he would allow his name to remain stained in their sight if they could be found faithful.
Fuente: Gary Hampton Commentary on Selected Books
2Co 13:7-10. Now I pray God that ye do no evil To give me occasion of showing my apostolical power; not that we should appear approved I desire not to appear approved by miraculously punishing you; but that ye may do that which is honest , that which is beautiful, amiable, and good; though we should be as if we were disapproved
Having no occasion to give that proof of our apostleship. For we can do nothing against the truth Neither against that which is just and right, nor against those who walk according to the truths of the gospel. As if he had said, Walk as becomes the gospel, and you shall have no need to fear my power; for I have no power against those that so walk: but for the truth In support of the gospel, and for spreading the knowledge of it; or, to encourage persons in the ways of piety and virtue, and to bring those into them that go astray therefrom. For we are glad when we are weak When we appear so, having no occasion to use our apostolic power; and ye are strong In gifts and graces; and this we wish, even your perfection In faith, love, and obedience, that you may fully reform whatever is amiss, either in principle or practice; and that God would make you perfect in every good work to do his will, working in you that which is well pleasing in his sight, Heb 13:21. Therefore I write these things Thus largely, by way of counsel, caution, threatening, &c.; being absent That you may reform; lest If you do not, that, being present, I should use sharpness Or severity; according to the divine and extraordinary power which the Lord Christ hath given me for the edification of his people, and not to the destruction of mens lives and comforts.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Now we pray to God that ye do no evil; not that we may appear approved, but that ye may do that which is honorable, though we be as reprobate.
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Verse 7
Not that we should, &c.; that is, not for that purpose.–As reprobates, so regarded.
Fuente: Abbott’s Illustrated New Testament
13:7 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 {c} reprobates.
(c) In men’s judgment.
Fuente: Geneva Bible Notes
The apostle’s greatest desire was the obedience and godliness of his readers. This was more important to him than his own vindication, as important as that was (2Co 13:6).