2 Corinthians 13:7

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.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

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.

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.

2Co 13:7. Εὔχομαι) The same verb occurs with the accusative and infinitive, Act 26:29.—μὴ ποιῆσαι ὑμᾶς κακὸν μηδὲν, 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. ποιεῖν has the accusative of the person, but Paul says, ποιεῖν πρός τινα, εἰς τινα.—οὐχ ἵνα, not that) δόκιμοι, approved) by restraining you when you do evil.—ὡς ἀδόκιμοι, as reprobate) no cause being given to us for exercising authority: ὡς, as if, softens the expression.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

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 εὐχόμεθα (see the critical remarks), compared with the ἐλπίζω 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.

μὴ ποιῆσαι ὑμᾶς κακὸν μηδέν] 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 ποιεῖν κακόν stands here, not in the sense: to do something to ones harm, but in the ethical sense, is shown by the contrast τὸ καλὸν ποιῆτε in what follows. But even apart from this, in fact, because ΕὐΧΌΜΕΘΑ receives through ΠΡῸς ΤῸΝ ΘΕΌΝ (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 ποιῆσαι ὑμᾶς not being held to be accusative with infinitive, would have to be explained: we pray to God that He may do nothing evil to youwhich would be absurd. But the accusative with the infinitive occurs as in Act_26:19.

οὐχ ἵνα ἡμεῖς κ.τ.λ.] 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., Php_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 δόκιμοι and ἈΔΌΚΙΜΟΙ refer to two different modes of his ΔΟΚΙΜΉ, is quite a Pauline trait. Through the moral walk of the readers he was manifested on the one hand as ΔΌΚΙΜΟς, on the other as ἈΔΌΚΙΜΟς; what he intended in his ΕὐΧΌΜΕΘΑ ΠΡῸς ΤῸΝ ΘΕΌΝ Κ.Τ.Λ. 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 ΠΟΙΕῖΝ ΤῸ ΚΑΛΌΝ that he had at heart. According to Olshausen, there is meant to be conveyed in ΟὐΧ ἽΝΑ ἩΜΕῖς ΔΌΚ. ΦΑΝῶΜ.: 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 οὐχ there is to be supplied ΕὔΧΟΜΑΙ, or the idea of wish implied in it, and ἽΝΑ 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 εὔχεσθαι might be conceived as its aim, and hence be expressed by ἽΝΑ (Jam_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 ἵνα. The explanation is forced, and simply for the reason that the fine point of a double aspect of the δοκιμή was not appreciated. From this point of view Paul might have said in a connection like 2Co_6:8 f.: Ὡς ἈΔΌΚΙΜΟΙ ΚΑῚ ΔΌΚΙΜΟΙ.

Ἑς ἈΔΌΚΙΜΟΙ] 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 ποιεῖν τινά τι, comp. Mat_27:22; Mar_15:12. Elsewhere always in the N. T. ποιεῖν τινί τι.

[401] So Billroth and Osiander and others, as well as previously Flatt, Zachariae, Estius, Menochius, al.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

2Co 13:7 . εὐχόμεθα δὲ κ . τ . λ .: now we pray to God (for εὐχ . πρὸς 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 τὸ κακόν and τὸ καλόν ), 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 δοκιμή 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 ).

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

7. εὐχόμεθα (אABDFGP, some cursives, Latt.) rather than εὔχομαι (D3KL, Goth., Chrys.), which follows ἐλπίζω (2Co 13:6).

7. εὐχόμεθα. For the rapid changes of number, φείσομαι (2Co 13:2), ἀσθενοῦμεν (2Co 13:4), ἐλπίζω (2Co 13:6), εὐχόμεθα (2Co 13:7), see on 2Co 1:4. Some texts read εὔχομαι (see critical note) to harmonize with ἐλπίζω: but then φανῶμεν immediately follows. He prays that he may not have to prove that he has the power of Christ to punish. He would much rather that they should amend, and that this proof should not be given; although that might expose him to the suspicion that he could give no proof. That they should do no evil, but do that which is noble and good, is much more important than that he should seem approved. For εὔχεσθαι πρὸς τὸν θεόν comp. 2Ma 15:27; and πρὸς κύριον Num 11:2; Num 21:7; 2Ki 20:2; and πρὸς αὐτόν Job 22:27: also in Xen. Mem. I. iii. 2. In the sense of what is morally beautiful, intrinsically right, τὸ καλόν is a stronger opposition to τὸ κακόν than τὸ ἀγαθόν would be: the latter need not mean more than beneficial, good in its results. Moreover, τὸ καλόν implies that the goodness is perceived. In the philosophers τὸ καλόν is commonly opposed to τὸ αἰσχρόν. This is yet another philosophical expression used in this letter. We have had φαῦλος (2Co 13:10), προαιρεῖσθαι (2Co 9:7), αὐτάρκεια (2Co 9:8), πραότης and ἐπιείκεια (2Co 10:1), and now τὸ καλόν: χορηγεῖν (2Co 9:10) probably comes from the LXX. See last note on 2Co 9:10. For τὸ καλὸν ποιεῖν comp. Rom 7:21; Gal 6:9. In Biblical Greek the phrase is peculiar to S. Paul: in Jer 4:22 the true reading is καλῶς ποιῆσαι. Comp. τὸ καλὸν κατεργάζεσθαι (Rom 7:18); καλὸν ποιεῖν (Jas 4:17).

ὡς ἀδόκιμοι ὦμεν. The ὡς makes this equivalent to ἀδόκιμοι φανῶμεν: ὡς = in appearance, hominum judicio.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

In men’s judgment.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

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).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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, 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.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

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.” 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.

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.

(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.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

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.

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.

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.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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.)

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.

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.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

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[BIBLIOGRAPHY]

Non ut nos probati appareamus....nos autem ut reprobi simus, Greek: os (not ina) adokimoi omen, i.e. sicut or tanquam non probati simus.

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).

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.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

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!

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Approved (dokimoi). The opposite of "reprobates." Though we be as reprobates; rather, I pray that ye may do what is excellent, and that we may be as reprobates. This is one of the intense expressions which, like Rom_9:3, spring from the earnest and passionate unselfishness of St. Paul. His anxiety is for them, not at all for himself. As reprobates; i.e. in the judgment of men. (comp. Rom_9:3)

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

I pray God that ye may do no evil - To give me occasion of showing my apostolical power. I do not desire to appear approved - By miraculously punishing you. But that ye may do that which is good, though we should be as reprobates - Having no occasion to give that proof of our apostleship.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

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.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

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 .

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.

7. Now I pray, etc. If they should do evil, Paul's display of power would show that he was not a reprobate (verse 6), but he prays that their freedom from evil may leave him without that proof. The next verses show that he desires only to promote the truth.

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.

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)

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.

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.

μὴ ποιῆς. ὑμ. κακ. μηδ.] Not, as Grot., al., ‘that I may not have to inflict on you any evil’ (an extraordinary rendering of κακὸν ποιεῖν), but that ye may do no evil, corresponding to ἵνα ὑμεῖς τὸ καλὸν ποιῆτε below.

οὐχ ἵνα …] ‘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 δόκιμοι 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 εὐχόμ., that ἵνα 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 δόκιμοι,—it follows that the appearing δόκιμοι 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.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

7. εὐχόμεθα δὲ πρὸς τὸν Θεόν. ‘But we pray unto God that you may do nothing evil.’ He has no desire to have any opportunity for proving his Apostolic power by inflicting punishment. He would rather that his Apostleship should be undemonstrated than that it should be demonstrated owing to their misconduct. That they should do what is noble is worth far more to him than that he should be able to give them proof of his being an Apostle of Christ. Εὔχομαι πρός occurs several times in LXX; Num 11:2, Num 11:21:7; 2Ki 20:2; Job 22:27; Job_2 Macc. 15:27, which is just what we have here. The ἵνα here gives the purpose rather than the contents of his petition; the latter has been already expressed by acc. and infin.

Τὸ καλόν implies that the act is seen to be morally beautiful, and in Bibl. Grk. τὸ καλὸν ποιέω is peculiar to Paul (Gal 6:9; Rom 7:21). Like αὐτάρκεια, ἐπιείκεια, πραότης, προαιρέομαι, and φαῦλος, it may be evidence of St Paul’s acquaintance with Greek philosophical language.

ὡς ἀδόκιμοι. The ὡς means that he would in that case seem to be disqualified. He would not have stood the test; not because he had failed when tested, but because the test had never been applied to him. He could not exhibit his power of punishing, because there was no one who deserved punishment. He would welcome such a happy state of things, however much it might tell against himself.

εὐχὸμεθα (א A B D* G P 17, Latt.) is doubtless to be preferred to εὔχομαι (D3 E K L, Goth.).

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

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.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.