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In this chapter we have an account, I. Of the constancy of the apostle and his fellow-labourers in their work. Their constancy in declared (Co2 4:1), their sincerity is vouched (Co2 4:2), an objection is obviated (Co2 4:3, Co2 4:4), and their integrity proved (Co2 4:5-7). II. Of their courage and patience under their sufferings. Where see what their sufferings were, together with their allays (Co2 4:8-12), and what it was that kept them from sinking and fainting under them (Co2 4:13 to the end).

INTRODUCTION TO 2 CORINTHIANS 4 In this chapter, the apostle declares the constancy, sincerity, and integrity of him, and his fellow ministers, in preaching the Gospel; asserts the clearness and perspicuity of it; removes the charge of pride and arrogance from them; takes notice of the afflictions he and others endured, for the sake of the Gospel; what supports they had under them, and what comforts they enjoyed: in Co2 4:1 he observes, that seeing they were employed in such a ministry, as before described in the preceding chapter, though they met with troubles in it, they did not sink under them; the reason of which was, partly the excellency of the ministry, and partly the grace and mercy of God; and they were no less sincere than they were diligent; and were the reverse of the false teachers, who used dishonest methods, craftiness and deceit; these they disclaimed, and delivered out naked truth, with all simplicity and evidence, and as in the sight of God, in confirmation of which they could appeal to the consciences of all that heard them, Co2 4:2 and whereas the apostle had affirmed the plainness and clearness of the Gospel ministry, both in the preceding chapter, and in the foregoing verse, he foresaw that an objection would be raised against it, which he anticipates, Co2 4:3 showing, that though the Gospel was not spiritually discerned and savingly understood by some persons, yet this was not to be charged upon the Gospel, as if it was attended with darkness and obscurity; but it was owing to the unbelief of men, and the power of Satan over them, in blinding their minds; otherwise the Gospel in itself was light and glorious, in which Christ, the image of God, in a most resplendent manner appears; and those on whom Satan thus wrought were such as did not belong to God's elect, but were of the number of them that perish: moreover the integrity of the apostle and other ministers appeared in their preaching Christ, and not themselves; and in serving the churches in that way, for the sake of Christ; so that they were far from being chargeable with pride, vanity, and arrogance, Co2 4:5 and they readily acknowledged, that all the Gospel light they had was from that God, who spoke light out of darkness in the first creation, whereby they were qualified to communicate light to others, in the name of Christ, Co2 4:6 and though they had a treasure committed to their trust, and which they had within them, yet they freely owned they were but earthen vessels; and the reason why such treasure was put there was, that the power seen in the conversion of sinners by their ministry might appear to be not of themselves, but of the Lord, Co2 4:7 and then the apostle proceeds to give an account of the afflictions endured by them, and of the divine supports they had, by which they were preserved from being overwhelmed with them, Co2 4:8 one end of which afflictions, and which are signified by bearing the dying of Jesus in their bodies, and by being exposed to death for his sake, was, that his life might be manifest in them, or his power in the upholding of them, Co2 4:10 and herein lay the difference between them and the Corinthians; the one were in deaths oft, and in very great distresses, and the other in prosperous circumstances, Co2 4:12 but however, they had much consolation amidst their sorrows and troubles, and which they had partly through the Spirit of faith, and in a way of believing; and who after the example of David, and having the same Spirit as he had, believed and spake, Co2 4:13 and partly through the hope of the resurrection of the dead, to which they were encouraged by the resurrection of Christ, Co2 4:14 as also by considering what valuable ends were answered by their bearing afflictions for the sake of Christ, and preaching the Gospel, namely the good of the churches of Christ, and the glory of God, Co2 4:15 and besides, they had an experience of the daily renovation of the inward man, or of the carrying on of the work of grace upon their souls; and of an increase of grace, right, and joy in them; and this kept them from fainting, though their outward circumstances and outward man were but in a poor condition, Co2 4:16 but more especially what raised their spirits, and kept them from sinking under their afflictions, was the view they had of eternal glory and happiness, to which they had respect; and the comparison they were led to make between their present afflictions, and glory, which their afflictions were working for as, that their afflictions were light, glory heavy; their afflictions were but for a moment, their weight of glory was for ever; their afflictions were seen and temporal, their glory unseen and eternal; or the things of this world, which they often needed, and yet did not regard, were visible and temporary things; but the things of another world they had their eye upon were invisible, only visible to faith, and would endure for ever.

But have renounced the hidden things of dishonesty,.... Or "shame"; this is a further account of the conduct of the first ministers of the Gospel, and very worthy of our imitation, and in which the apostle strikes at the different manner of behaviour in the false apostles: this may respect both doctrine and practice; they abhorred and rejected everything that was scandalous and reproachful to the Gospel of Christ; in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, they had their conversation in the world; they were open and above board, both in principle and practice; the same men in public, as in private; they used no art to cover their doctrines, or hide their conversations; everything of this kind was detestable to them; whereas the false teachers took a great deal of pains to colour over both their sentiments and their lives; and "a shame it was to speak of the things that were done of them in secret", Eph 5:12. Moreover, they were not walking in craftiness; they used no sly and artful methods to please men, to gain applause from them, or make merchandise of them; they did not lie in wait to deceive, watching an opportunity to work upon credulous and incautious minds; they did not, by good words and fair speeches, deceive the hearts of the simple; nor put on different forms, or make different appearances, in order to suit themselves to the different tempers and tastes of men, as did the false apostles: not handling the word of God deceitfully. They did not corrupt it with human doctrines, or mix and blend it with philosophy, and vain deceit; they did not wrest the Scriptures to serve any carnal or worldly purpose; nor did they accommodate them to the lusts and passions of men; or conceal any part of truth, or keep back any thing which might be profitable to the churches: but by the manifestation of the truth, commending themselves to every man's conscience in the sight of God; that is, they with all plainness and evidence clearly preached the truth as it is in Jesus, presenting it to, and pressing it upon the consciences of men; where they left it, and to which they could appeal; and all this they did, in the sight and presence of the omniscient God, to whom they knew they must give an account of themselves and their ministry.

Knowing Christ as the “true light,” “inaccessible” to falsehood, we learn this, namely, that it is necessary for our lives also to be illuminated by the rays of the true light. But virtues are the rays of “the Sun of Justice,” streaming forth for our illumination, through which we “lay aside the works of darkness,” so that we “walk becomingly as in the day,” and “we renounce those things which shame conceals.” By doing all things in the light, we become the light itself, so that it “shines” before others, which is the peculiar quality of light. And if we recognize Christ as “sanctification,” in whom every action is steadfast and pure, let us prove by our life that we ourselves stand apart, being ourselves true sharers of his name, coinciding in deed and not in word with the power of his sanctification.

"But we have renounced the hidden things of shame, not walking in craftiness, nor handling the word of God deceitfully." And what are "the hidden things of shame?" We do not, he saith, profess and promise great things, and in our actions show other things, as they do; wherefore also he said, "Ye look on things after the outward appearance;" but such we are as we appear, not having any duplicity, nor saying and doing such things as we ought to hide and veil over with shame and blushes. And to interpret this, he added, "not walking in craftiness." For what they considered to be praise, that he proves to be shameful and worthy of scorn. But what is, "in craftiness?" They had the reputation of taking nothing, but they took and kept it secret; they had the character of saints and approved Apostles, but they were full of numberless evil things. But, saith he, "we have renounced" these things: (for these are what he also calls the "hidden things of shame;" being such as we appear to be, and keeping nothing veiled over. And that not in this [our] life only, but also in the Preaching itself. For this is, "nor handling the word of God deceitfully." "But by the manifestation of the truth." Not by the countenance and the outward show, but by the very proof of our actions. "Commending ourselves to every man's conscience." For not to believers only, but also to unbelievers, we are manifest; lying open unto all that they may test our actions, as they may choose; and by this we commend ourselves, not by acting a part and carrying about a specious mask. We say then, that we take nothing, and we call you for witnesses; we say that we are conscious of no wickedness, and of this again we derive the testimony from you, not as they (sc. false Apostles) who, veiling over their things, deceive many. But we both set forth our life before all men; and we lay bare the Preaching, so that all comprehend it.

This is really an invitation. Just while he had been speaking about himself and his associates, Paul is now exhorting the Corinthians to lead a better life.

Paul is talking here about circumcision, which the false apostles were covertly forcing on newly converted Gentiles.

He points to the false apostles, who were pretending in everything. They took gifts and presented themselves as unbelievers; they appeared holy, but were impure. We, however, he says, have renounced such deeds which, when exposed, cover the one who does them with shame, that is, such deeds as are performed hypocritically. For he adds: "not resorting to cunning," so that what is done with craftiness is precisely what brings shame. However, if you understand this as referring to shameful deeds, there will be nothing new in that, for this too is characteristic of the false apostles. Not only, he says, is our life simple, pure, and free from lawlessness, but in our teaching and in our word there is no deceit either. For we mix nothing into them from worldly wisdom or anything flattering, we do not collect money from preaching, and we do not say one thing today and another tomorrow, adapting to times and persons, as the false apostles do. The false apostles present themselves outwardly and for appearance, and seem to be other than what they actually are. But I present myself "by manifesting the truth," that is, I use the very deeds themselves as testimony. Thus, I say that I take nothing, and I have you as witnesses of this; and I act the same way in everything else. This is how I present myself to all people, believers and unbelievers alike, that is, by laying open my life and preaching openly to all, so that everyone can understand. And since people can be deceived, he adds: "before God," Whom the false apostles do not take as witness.

He teaches us to avoid evil both in conduct and in doctrine, when we exercise this ministry. As to conduct in two ways, namely in our actions and in our intentions. But if a person avoids doing evil and has a good intention, he avoids evil completely. But evil is avoided in our activity by enduring evils patiently in adversity. Hence, he says, we do not lose heart by impatience: "Let us not grow weary in well-doing" (Gal. 6:9); "For when I am weak, then I am strong" (2 Cor. 12:10). It is also avoided in prosperity by making moderate use of the things that are going well for us. Hence he says, we have renounced disgraceful, underhanded ways, i.e., we remove from ourselves whatever makes a man base and dishonorable, namely, things unclean and foul and not only open but even hidden: "Therefore put away all filthiness" (Jas. 1:21); "For it is a shame even to speak of the things that they do in secret" (Eph. 5:12). Evil conduct is avoided in our intention, if it is a right intention. In regard to this he says, we refuse to practice cunning, i.e., fraud and pretense and hypocrisy. That is what the false apostles do, who pretend one thing outwardly, but do something else inwardly in the heart: "Dissemblers and crafty men provoke the wrath of God" (Job 36:13, Vulgate). Evil is avoided in doctrine when the Lord's word is proposed in the proper way. In regard to this he says, or to tamper with God's word. This is explained in two ways. First, not mixing false doctrine with the doctrine of Christ, as the false apostles do when they teach that the ceremonies of the Law must be observed along with the Gospel. Secondly, not preaching for gain and for one's own glory. The first of these is a wolf and the second a hireling, but one who preaches the truth and for the glory of God is a shepherd. Hence Augustine says: "The shepherd should be loved and the wolf avoided, but the hireling must be tolerated for the present." But because perfect justice requires more than avoiding evil, but doing good, he says something about doing good in the exercise of this ministry. The first good is against evil teachings; the second against evil conduct; the third against an evil intention. Against evil teaching, which must be avoided, they perform the good of manifesting the truth. In regard to this he says, by the open statement of the truth: as if to say, we do not lose heart but, avoiding evil, we walk and act in the manifestation of the truth, i.e., we manifest the pure truth: "For this I have come into the world, to bear witness to the truth" (Jn. 18:37); "Those who show me forth shall have everlasting life" (Sir. 24:31, Vulgate). Against evil conduct they perform good works. In regard to this he says, we would commend ourselves to every man's conscience. We do not do this by saying good things about ourselves, because it is not easy to believe a person who recommends himself, but by doing good, because we do such works, so that by the works themselves we make ourselves commendable to every man's conscience: "Maintain good conduct among the Gentiles" (1 Pet. 2:12). Against an evil intention we do good by making ourselves commendable not only to every man's conscience, but even in the sight of God, who sees the heart: "For it is not the man who commends himself that is accepted, but the man whom the Lord commends" (2 Cor. 10:18); "Providing good things not only before God but before all men" (Rom. 12:17, Vulgate). According to Augustine in a Gloss, the Apostle fulfills God's commandment in this: "Let your light so shine before men, that they may see your good works and give glory to your Father who is in heaven" (Matt. 5:16); "Beware of practicing your piety before men" (Matt. 6:1): the first by saying, we would commend ourselves to every man's conscience; but the second by saying, in the sight of God: "For he is not a real Jew who is one outwardly" (Rom. 2:28). Or this whole passage can be read in the following manner without interrupting the text: Therefore, having this ministry by the mercy of God, we do not lose heart, namely in doing good. But we have renounced disgraceful, underhanded ways. Furthermore by the open statement of the truth, keeping the same method of explanation as already given.

St. Paul shows the integrity with which he had preached the Gospel of Christ, Co2 4:1, Co2 4:2. And that, if it was unprofitable to any who had heard it, it was because their unbelieving hearts were blinded, Co2 4:3, Co2 4:4. How he preached, and how he was qualified for the work, Co2 4:5-7. The troubles and difficulties he met with in his labors, and the hope and consolations by which he was supported, Co2 4:8-15. And the prospect he had of eternal blessedness, Co2 4:16-18.

But have renounced - Απειπαμεθα· We have disclaimed the hidden things of dishonesty; τα κρυπτα της αισχυνης, the hidden things of shame; those things which wicked men do; and which they are ashamed to have known, and ashamed to own. Dr. Whitby thinks that the apostle refers to carnal abominations, of which the Jews and their rabbins were notoriously guilty. And it does appear from the first epistle that there were persons in Corinth who taught that fornication was no sin; and it appears also that several had taken the part of the incestuous person. Not walking in craftiness - Πανουργιᾳ· In subtlety and clever cunning, as the false teachers did, who were accomplished fellows, and capable of any thing. The word is compounded of παν, all, and εργον, work. Nor handling the word of God deceitfully - Not using the doctrines of the Gospel to serve any secular or carnal purpose; not explaining away their force so as to palliate or excuse sin; not generalizing its precepts so as to excuse many in particular circumstances from obedience, especially in that which most crossed their inclinations. There were deceitful handlers of this kind in Corinth, and there are many of them still in the garb of Christian ministers; persons who disguise that part of their creed which, though they believe it is of God, would make them unpopular, affecting moderation in order to procure a larger audience and more extensive support; not attacking prevalent and popular vices; calling dissipation of mind, relaxation; and worldly and carnal pleasures, innocent amusements, etc. In a word, turning with the tide, and shifting with the wind of popular opinion, prejudice, fashion, etc. But by manifestation of the truth - An open, explicit acknowledgment of what we know to be the truth - what we are assured is the Gospel of Jesus; concealing nothing; blunting the edge of no truth; explaining spiritual things, not in the words of man's wisdom, but in those taught by the Spirit of God. Commending ourselves to every man's conscience - Speaking so that every man's conscience shall bear its testimony that we proclaim the truth of God. This is one characteristic of Divine truth: even every man's conscience will acknowledge it, though it speak decidedly against his own practices. In the sight of God - Whose eye is ever on the heart and conscience of man, and who always bears testimony to his own word.

HIS PREACHING IS OPEN AND SINCERE, THOUGH TO MANY THE GOSPEL IS HIDDEN. (2Co. 4:1-18) Therefore--Greek, "For this cause": Because we have the liberty-giving Spirit of the Lord, and with unveiled face behold His glory (Co2 3:17-18). seeing we have this ministry--"The ministration of the Spirit" (Co2 3:8-9): the ministry of such a spiritual, liberty-giving Gospel: resuming Co2 3:6, Co2 3:8. received mercy--from God, in having had this ministry conferred on us (Co2 3:5). The sense of "mercy" received from God, makes men active for God (Ti1 1:11-13). we faint not--in boldness of speech and action, and patience in suffering (Co2 4:2, Co2 4:8-16, &c.).

renounced--literally, "bid farewell to." of dishonesty--rather, "of shame." "I am not ashamed of the Gospel of Christ" (Rom 1:16). Shame would lead to hiding (Co2 4:3); whereas "we use great plainness of speech" (Co2 3:12); "by manifestation of the truth." Compare Co2 3:3, "manifestly declared." He refers to the disingenuous artifices of "many" teachers at Corinth (Co2 2:17; Co2 3:1; Co2 11:13-15). handling . . . deceitfully--so "corrupt" or adulterate "the word of God" (Co2 2:17; compare Th1 2:3-4). commending--recommending ourselves: recurring to Co2 3:1. to--to the verdict of. every man's conscience-- (Co2 5:11). Not to men's carnal judgment, as those alluded to (Co2 3:1). in the sight of God-- (Co2 2:17; Gal 1:10).