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But I hope that you will know that we aren’t disqualified.
Now I pray to God that you do no evil; not that we may appear approved, but that you may do that which is honorable, though we are as reprobate. For we can do nothing against the truth, but for the truth. For we rejoice when we are weak and you are strong. We also pray for this: your becoming perfect.
2 Corinthians 13:6-9 sits inside this longer paragraph.
This is the third time I am coming to you. “At the mouth of two or three witnesses shall every word be established.” I have said beforehand, and I do say beforehand, as when I was present the second time, so now, being absent, I write to those who have sinned before now, and to all the rest, that, if I come again, I will not spare; seeing that you seek a proof of Christ who speaks in me; who toward you is not weak, but is powerful in you. For he was crucified through weakness, yet he lives through the power of God. For we also are weak in him, but we will live with him through the power of God toward you. Examine your own selves, whether you are in the faith. Test your own selves. Or don’t you know about your own selves, that Jesus Christ is in you?—unless indeed you are disqualified. But I hope that you will know that we aren’t disqualified.
Now I pray to God that you do no evil; not that we may appear approved, but that you may do that which is honorable, though we are as reprobate. For we can do nothing against the truth, but for the truth. For we rejoice when we are weak and you are strong. We also pray for this: your becoming perfect. For this cause I write these things while absent, that I may not deal sharply when present, according to the authority which the Lord gave me for building up, and not for tearing down.
But I hope that you will know that we aren’t disqualified.
Now I pray to God that you do no evil; not that we may appear approved, but that you may do that which is honorable, though we are as reprobate.
For we can do nothing against the truth, but for the truth.
For we rejoice when we are weak and you are strong. We also pray for this: your becoming perfect.
I trust that ye shall knowe that we are not castawayes.
I desyre before God that ye do none evyll not that we shuld seme comendable: but that ye shuld do that which is honest: and let vs be counted as leawde persones.
We can do no thinge agaynst the trueth but for the trueth.
We are glad when we are weake and ye stronge. This also we wisshe for even that ye were perfect.
But I trust that ye shall knowe that wee are not reprobates.
Nowe I pray vnto God that yee doe none euill, not that we should seeme approued, but that ye should doe that which is honest: though we be as reprobates.
For wee can not doe any thing against the trueth, but for the trueth.
For we are glad when wee are weake, and that ye are strong: this also we wish for, euen your perfection.
58 distinct cross-references across this passage (59 total citations).
Cross-references from openbible.info (CC BY 4.0)
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John Calvin 1540 · Public Domain On vv6–9 6. I hope that you shall know He presses…
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.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv6, 7, 9 He mitigateth that sharpness, trusting that they will show…
He mitigateth that sharpness, trusting that they will show themselves towards their faithful Apostle, apt and willingly to be taught: adding this moreover, that he passeth not for his own fame and estimation, so that he may serve to their salvation, which is the only mark that he shooteth at.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv6–9 6 But I trust that ye shall know that…
6 But I trust that ye shall know that we are not reprobates.
Ver. 6. But I trust that ye shall know] Whereas they were ready to retort that they were no reprobates, he should well know, let him see that himself were not one. I trust ye shall know, saith he, that we are no reprobates, counterfeits, or inapprovable, opposed to approved, 2Co 13:7.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv6–9 You make a doubt whether Christ be in us,…
You make a doubt whether Christ be in us, and you would fain know how it may be evidenced that he is so. If Christ be not in us we must be reprobates.
But I trust that ye shall know, either in this life, by the evident signs of my apostleship, (which when I come I shall give you), and by the life and power of my ministry amongst you; or in another life, when the sheep shall stand at God’s right hand, and the goats at his left; that (whatsoever you think or say of us) we are none of those who are rejected and disapproved of God.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On vv6–9 As if the apostle had said, "Whatever you, upon…
As if the apostle had said, "Whatever you, upon examination, shall be found to be, I trust you shall know, and be convinced, that we have not dishonoured Christ, nor shall be disowned of him: But whenever I come to you, you shall find that I am not destitute of the grace and power of Christ; whether for advancing your faith, improving your holiness, or correcting your miscarriages." The ministers of Christ, who are faithful to him, in contending with the errors and vices of men, in reproving sin, in censuring sin, shall be owned and approved of God, when the reprobate world shall be condemned by him: I trust that ye shall know that we are not reprobates.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
Matthew Henry 1710 · Public Domain On v7 Here we have,
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.
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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.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv6–9 But I trust that ye shall know,.... Whether they…
But I trust that ye shall know,.... Whether they were reprobates or not, the apostle would not pretend to say; that he left to themselves, and of which they were capable of making judgment for themselves: however, he hoped and believed, that he and his fellow apostles would give such proof of themselves, as that they should know certainly
that we, says he,
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are not reprobates; men void of judgment in the doctrines of the Gospel, but have light, knowledge, and understanding in them; or useless and unprofitable in the ministry, but were the savour of life unto life to many; were ministers by whom others believed; were successful labourers in the Lord's vineyard, and builders in his house; and were made very useful for the conversion, comfort, and edification of many souls: or that they were not men disapproved either by God, or his people; since as they faithfully served Christ in the ministration of the Gospel, they were acceptable to God, and approved of men: or were not men without a proof of Christ speaking in them; they might assure themselves they would have too soon, for some of them, an evidence of that power and authority which Christ had lodged in them, to punish such as repented not of their evils.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv6–9 And I trust ye shall know - By proving…
And I trust ye shall know - By proving yourselves, not by putting my authority to the proof.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv6–9 Verse 6. Ye shall know that we are not…
Verse 6. Ye shall know that we are not reprobates.] Ye have had, and ye shall have, the fullest proof that I have preached the true faith among you; and that God has confirmed it by his testimony; and thus that I am proved and manifested to be what I ought to be, and shown to be approved of God.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On v7 2Co 13:7-10. Now I pray God that ye do…
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 — Το καλον, 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 men’s lives and comforts.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv6–9 But I trust ... - The sense of this…
But I trust ... - The sense of this verse is,” Whatever may be the result of your examination of yourselves, I trust (Greek I hope) you will not find us false and to be rejected; that is, I trust you will find in me evidence that I am commissioned by the Lord Jesus to be his apostle.” The idea is, that they would find when he was among them, that he was endowed with all the qualifications needful to confer a claim to the apostolic office.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv6, 7, 9 I trust that we have not fallen from the…
I trust that we have not fallen from the state in which we were, but that we continue to exercise our ministry and to use the power which he has given us. Though I do not wish to find you guilty of any sins which may oblige me to use this power over you. I rather wish in this respect to have no authority whatever over you, to be as it were an outcast or reprobate, that you may never feel the power that God hath given me for the punishment of the wicked. (St. John Chrysostom) --- Reprobates. That is, without proof, by having no occasion of shewing our power in punishing you. (Challoner)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv6–9 we . . . not reprobates--not unable to abide…
we . . . not reprobates--not unable to abide the proof to which ye put us (Co2 13:6). "I trust that" your own Christianity will be recognized by you (observe, "ye shall know," answers to "know your own selves," Co2 13:5) as sufficient "proof" that ye are not reprobates, but that "Christ speaks in me," without needing a proof from me more trying to yourselves. If ye doubt my apostleship, ye must doubt your own Christianity, for ye are the fruits of my apostleship.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv6–9 6. But—However it may be as to your genuineness…
6. But—However it may be as to your genuineness as Christians.
I trust that—By ample and powerful proofs, if necessary.
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Ye shall know that we—Myself, as apostle, are not spurious or reprobates.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv6–9 6. But I trust that ye shall know that…
6. But I trust that ye shall know that we are not reprobates] i.e. I trust that you will find that we have not lost this Divine power of Christ dwelling within us, but that you will find it as mighty to confront and to subdue the obstinate resistance of evil, as it was to implant the first strivings after good.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv6–9 (6) But I trust . . .—Better, But I…
(6) But I trust . . .—Better, But I hope . . . The “we” that follows is emphatic: “whether you fail to pass the test or not, I have a good hope that you will know that we do not fail, whether the test be that which you demand (2Co_13:3), or that which I apply to myself as in the sight of God.”
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv6–9 That we are not reprobates. My power and faithfulness…
That we are not reprobates. My power and faithfulness will be tested as well as yours, and I hope that it will stand the test.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv7–9 Now I pray to God that ye do no…
2Co_13:7-9
Now I pray to God that ye do no evil.
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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.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On vv6–7 6. I trust ye shall know, etc. Christ is…
6. I trust ye shall know, etc. Christ is in those who are not reprobates, but the power of Christ (verse 3), that he will display when he comes, will show that he is not reprobate.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
J. W. McGarvey 1914 · Public Domain On vv6–9 But I hope that ye shall know that we…
But I hope that ye shall know that we are not reprobate . [Ye who are so eager to put me to the test as to whether I am united with Christ, would exercise a truer wisdom if you tested your own selves to see whether you are in possession of that faith which should unite you with Christ--yea, test your own selves and do not foolishly wait for me to apply the rigors of my testing. Ye seek to know whether Christ is in me, but the obvious, immediate way of testing this is to see if I have been able to impart Christ to you. Or have you indeed lost all consciousness of Christ being in you, using you as his temple? Compare Joh_15:4-5 ; 1Jo_3:24 ; Gal_2:20 ; Gal_4:19 ; Eph_3:17 ; Col_1:27 . Surely you have this consciousness which is the conclusive test of my ministry ( 2Co_3:1-3 ; 1Co_9:2 ), unless indeed ye are proved to be no Christians at all, by the application of this test. But I hope that by my testing when I come, the true authority of Christ in me may be vindicated, and that, testing me, you may find me approved by the testing. Reprobate means that which fails to stand the test ( Jer_6:30 ). It is evident to the casual observer that Paul uses the word in an entirely different sense from that horrible meaning read into it by Calvin.]
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
C. I. Scofield 1917 · Public Domain On v9 Perfecting. (See Scofield "Mat 5:48").
perfection
Perfecting. (See Scofield "Mat 5:48").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv7, 9 that you may not do any wrong
that you may not do any wrong
"that you will not sin at all" or "that you will not refuse to listen to us when we correct you." Paul is emphasizing the opposite with his statement. AT: "that you will do everything right" (See: Litotes)
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to have passed the test
"to be great teachers and live the truth"
we are not able to do anything against the truth
"we are not able to keep people from learning the truth"
truth, but only for the truth
"truth; everything we do will enable people to learn the truth"
translationWords
pray
God
wrong
test
true
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv7, 9 13:7-10 Whatever the problems Paul faced at Corinth, there…
13:7-10 Whatever the problems Paul faced at Corinth, there is no doubt about his chief desire. He cherished the highest good for these people, that they would become mature and strong. Paul was always concerned to promote the welfare of his people, even when rebuking them.
13:7 that you will not do what is wrong: They would do wrong by embracing the false teachers who had appeared on the scene (11:5, 13-15; see study note on 10:1–13:13). • even if that makes it look like we have failed: Paul’s motivation in ministry is to be faithful, not to appear successful (1 Cor 4:2). He patterned his service on Jesus Christ himself (2 Cor 13:4), who was outwardly weak and an apparent failure in dying on the cross, but who is now victorious as he lives by the mighty power of God.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.