2 Corinthians 4:2

2Co_4:2

But have renounced the hidden things of dishonesty.

The true minister

Paul here introduces himself as a true minister appointed by God. He is led to this assertion by the insinuations of false teachers. He gives certain marks which characterised his ministry, but which were altogether wanting in that of these false teachers. These were--

I. Purity of motive. We have renounced the hidden things of dishonesty. By this he implies that these false teachers used such means to promote their schemes as would need only to be known in order to ruin the cause they were intended to promote. For men see at once that the cause cannot be a good one which requires to promote it such crafty schemes as cannot bear the light of day.

II. Purity of conduct. Nor walking in craftiness. The whole life of these false teachers was a crafty attempt to appear what they were not--to appear as if their actions were guided by a changed heart, whereas they really continued to live as they had formerly done, without any change of life or conversation. And what is he now but an impostor who pretends to teach others the road to heaven without himself leading the way?

III. Purity of doctrine Nor handling the Word of God deceitfully. There can, of course, only be two reasons for this deceitful handling: either--

1. To arrive at false doctrine, or--

2. To further some selfish end. Men do the first when they try, as some of these early teachers did, to fit Scripture into some system of human philosophy, and to teach as Divine truth the views which they brought to the sacred book. And men do the latter when, instead of preaching Christ, they preach themselves. (J. Clarkson.)

The conditions and character of a true ministry

1. The common forms of opposition to the Christian ministry.

2. The mode and spirit in which such opposition should be met.

3. What the Christian ministry must be if it is to overcome all the opposition that may be brought against it.

I. The conditions of a true ministry in the Church of Christ. These are contained in the first three clauses of the verse.

1. We have renounced the hidden things of dishonesty. The word rendered dishonesty occurs six times in the New Testament. In every other instance it is translated shame, and this is its proper meaning. The expression, hidden things of shame, will have a twofold application. It may refer to things hidden as opposed to manifestation--that is, concealed from men through a feeling of shame; and in that case it would concern the gospel which the apostle had to declare. Or it may refer to things shameful in themselves, carefully hidden from the eyes of men; and in that case it would concern the apostle himself. Taking both applications, the force of the apostles statement seems to be this: There is nothing in the gospel which I am ashamed to tell men. There is nothing in myself which I am ashamed for men to know. The Christian ministry demands the utmost honesty on the part of those who are found in it. The truths men are most indisposed to hear, and which are most likely to offend, are often the truths which men need most to know. The moment men begin to suspect that there are things in a mans life which will not bear examination--hidden things of shame--his work is over. The first condition of a true ministry is that these shall be renounced.

2. The utter absence of selfish and subtle designs. Not walking in craftiness. The word literally means unscrupulousness. The idea is that of one who will resort to any artifice to secure his own ends. We are to learn that craftiness is utterly out of place in the ministry of the gospel. Though the end desired may be laudable, we are never justified in adopting crafty measures for attaining it. This has been the error into which, throughout a great portion of her history, the Church of Christ has fallen, and from which, according to some, she is not yet wholly free. The employment of craftiness has not only been wrong and sinful, but a mistake--a failure. It has been so in other domains of life. It has been well Shown by one writer that the policy which thought to govern India by sending out shrewd and unscrupulous men to meet and watch the keen, subtle, treacherous Hindoos, has altogether failed.

3. Nor handling the Word of God deceitfully. We are not to tamper with it, as one who defaces, injures, impairs the value of the coin of the realm, We are not to adulterate it, as one who introduces another and inferior element into that which originally was pure and good.

II. The character of a true ministry. By manifestation of the truth commending ourselves to every mans conscience in the sight of God. This is opposed to all reserve and concealment, all that is personal and selfish, all that is crafty and deceitful.

1. All that is obscure, and mystical, and unintelligible in Christian teaching is excluded. We use great plainness of speech. To place the truth within the apprehension of all must be the one aim and desire. Not to envelope it in a mysterious symbolism, not to wrap it up in strange and difficult terms, but to hold up the truth, like a torch uncovered, so that no human device shall lessen its brightness.

2. Such a ministry requires the utmost sincerity in those who sustain it. To manifest the truth must be the one object, and nothing in the man himself must be allowed to obscure its manifestation. He must sink himself in the truth he declares. The truth is often obscured by the person who proclaims it. The truth, not himself--the manifestation of the truth, not the presentation of himself--must be the grand object.

3. The evidences of such a ministry will appear in the response it awakens in the consciences of man. Commending ourselves to every mans conscience. There is truth in every man corresponding with the truth in the book. In the original structure of the soul there is an unwritten revelation which accords with the external revelation of Scripture. Within the depths of the heart there is a silent oracle which needs only to be rightly questioned to elicit from it a response in accordance with that voice which issues from the lively oracles of God. A Christian minister is the living link between the truth in the Book and the truth in man. His work is so to manifest the truth contained in the Book that the consciences of men shall recognise it and answer to it. This constitutes the great hope and confidence of his ministry. The truth he has to manifest is not something requiring a new sense or a new faculty in man for its reception.

4. The solemnity of the ministry. In the sight of God. Self will obtrude itself--pride and vanity will appear--unless a man remembers that all is done in the sight of God. (W. Perkins.)

But by manifestation of the truth commending ourselves to every mans conscience.--

Conscience a witness to the truth

There are two of these assertions of St. Paul which we wish to select and take as the subject of our discourse. The first is his assertion as to his not handling the Word of God deceitfully; the second is his assertion as to his commending himself, by manifestation of the truth, to every mans conscience in the sight of God. With regard to handling the Word of God deceitfully, both the promises and the threatenings of the Bible may be handled deceitfully. A not uncommon error is the regarding fear as too base and slavish a thing to be introduced as instrumental to religion. There is many a Christian who is disquieted by the thought that it is only the dread of punishment which withholds him from sin, whereas he feels that he ought to abhor the sin itself, and not merely to hate its consequences. But it is handling the Word of God deceitfully when fear is thus represented as unbecoming a Christian. No doubt the love of God ought to be the governing principle in the genuine believer. Fear ought gradually to give place to a mote generous sentiment; but, nevertheless, fear may be instrumental to the bringing a man to repentance, and it ought not to throw suspicion on the genuineness of repentance that fear has been the agency employed in its production. Now this brings us to the second topic of discourse; and that is, the fact of there being a manifestation of truth to the conscience when perhaps it is not acted on, nor even acknowledged. There is something very expressive in the words, in the sight of God. St, Paul was satisfied that the doctrines which he preached, and the motives by which he was actuated, were equally such as approved themselves to God. This assurance of the approval of his Master in heaven must have been more to the apostle than the applause of the world, and might well compensate for its scorn. We will confine ourselves to the alleged manifestation of the truth to the consciences of the hearers. Let us consider how, in preaching of future judgment and a propitiation for sin, a preacher is likely to commend himself to the consciences of those whom he addresses. I shall appeal in evidence to yourselves. The case is one in which you must yourselves pass the verdict, otherwise it will necessarily be devoid of all force. We are now before you simply to announce a judgment to come; and if you will not give us audience out of reverence to Him in whose name we speak, we claim it on the ground that what we have to publish is of an interest so overwhelming that no being with an understanding and a heart; can refuse to give heed. And it is a great source of encouragement to the preacher thus to feel that he has conscience on his side. He knows that the message which he delivers carries with it its own proof. And on this account, then, may we venture to speak of a manifestation to the conscience, as the preacher, after wielding the thunders of the law, sets himself to persuade by the announcements of the gospel. Is there one amongst you who trembles at the thought of appearing as a sinner, with the burden of his iniquities, before the Being who is pledged and armed to pour destruction on every worker of evil? Let that man listen; we seek now to persuade him. God hath made Him to be sin for us, who knew no sin, that we might be made the righteousness of God in Him. Oh! does not this vast scheme of mercy commend itself to you? I think it must; I think that its very suitableness must be an evidence with you of its truth; I feel as if I were uttering that which seeks no proof but what it obtains from yourselves. I appeal to no prodigies, I neither quote nor work miracles; but I feel that in proposing deliverance, through the blood and righteousness of Christ, to those who, weighed down by their sins, shrink in terror from the judgment, I am proposing what must approve itself to them, as bearing the trace of a communication from God. (H. Melvill, B. D.)

Truth and the conscience

No change in religious thought is more remarkable than that which recognises that the ultimate appeal is not to authority outside of man, but to the authority inside. I have heard it solemnly argued that if men were left to themselves, even though they followed that which was best within them, they would come to as many different conclusions as there are men to think, and, as a result, each would be a law unto himself. Within a quarter of a century emphasis has been placed upon the doctrine of the immanence of God--that is, God is not outside His universe, beyond the stars and spaces, but in the universe, pervading it, controlling it, using it, as the spirit of a man uses his body. With that central thought other truths have come into prominence. If God is within man, even though the Divine may have little, if any, opportunity for manifesting Himself, there is something to which appeal can be made. The apostle made his appeal, as a religious teacher, to the necessary correspondence between truth and conscience. His thought is something as follows: A man may be surrounded by a million of others and see no friendly face. Suddenly a companion of his boyhood appears. The recognition is instant. We are in a strange land. Faces are unfamiliar. The speech is like jargon. The door opens; a friend appears; instantly the eye brightens, and the recognition is complete. In the same way truth is recognised. We have been accustomed to be afraid of conscience--to think that it could not be trusted. But to it the Apostle Paul boldly turns. Two questions arise. What is the truth to which he referred? It was the gospel which he was preaching. What is the conscience? That is a more difficult question. There are many things which we know which we cannot define. The man approving the right and condemning the wrong is perhaps all that can be said concerning conscience. The being never lived who did not realise that he ought to do right and ought not to do wrong. There have been many explanations of this fact. Where did it come from? It is as old as history, It is universal. Opinions differ as to what is right, but not as to its authority. For myself I believe that conscience is the voice of God in every man. To violate conscience is to disobey God. Now the apostle, in his epistle, says that his appeal is made to the correspondence of the gospel that he preaches and this consciousness of right in every man. To realise that there is something within ourselves to which we can bring all questions, and by whose judgment we must stand or fall, makes excuse for wrong-doing an impossibility. I ask you to consider this appeal of the apostle. He did not say that conscience was a revealer, but that it had a judicial function. It judges concerning what comes before it, and its approval is all the authority which any statement needs. The truth which commends itself to conscience may be accepted wherever it comes from. This text teaches certain lessons which may well be studied by those who desire to know whether there is any solid foundation for truth. There is something in the natural man to which truth may appeal. Paul did not say that he was commended to the converted man, but to every mans conscience. The same thought is expressed in the second chapter of Romans: For when Gentiles who have no law do by nature the things of the law, these having no law are a law unto themselves, in that they shew the work of the law written in their hearts, their conscience bearing witness therewith. Again, in Rom_12:1, he appeals to reason: I beseech you, therefore, brethren, by the mercies of God, to present your bodies … which is your reasonable service. If there is not something even in a bad man which can be trusted, it is useless to present to him truth. If he cannot recognise it he is not blamable for rejecting it. If a man knocks at your door, and you have no means of telling whether he is a thief or a friend, you are not culpable if you turn him away. If in the heathen, or those wrecks of humanity which we see in all great cities, there is not something essentially Divine, they can never discover the Divine when it is manifested. There is that in all men which knows the good, feels the force of duty, and recognises the truth when it is presented. Exceptions to this statement are apparent, but not real. The Hindu mother believes that she ought to throw her child to the River God. In her ignorance she obeys. In the worlds history there is not a more superb example of loyalty to conviction. What does that example show? That the woman is ignorant and needs instruction, not that her heart is wrong. This inner light may be obscured. The light in a lantern may be hidden by filth on the glass; the singing of a bird may be lost in the noise of a great city; the voice of a mother may be drowned by songs of dissipation. But the light in the lantern is waiting only for the filth to be removed. This inner light is an elemental fact. Elemental facts are those which inhere in the nature of things. Hunger is a fact. Love is a fact. The correspondence between the eye and the light is a fact; and these facts are not affected by theories concerning their origin. It is safe to appeal to this moral sense. If that cannot be trusted, nothing can be. If that deceives, there is no way by which a revelation about God, duty, or what lies beyond the grave could be received. If that cannot be trusted we may as well burn our Bibles, for it is precisely because of the appeal which the Scriptures make to it that they get their authority. Coleridge said, I believe in the Bible because the Bible finds me. I put emphasis on this fact because it leaves unbelief without excuse. That which satisfies and completes our moral nature carries with it the evidence of its own truthfulness. I do not tell you to accept Christ because the Bible says He is Divine, but I do tell you that He will satisfy and complete your nature if you will only once bring Him where your inmost eye can clearly see Him. To this something in the natural man the Christian doctrine of God is presented. Does it commend itself as true, or is it repelled as false? What is the Christian doctrine of God? It begins and ends in Fatherhood. The apostle of culture says that God is that power outside ourselves which makes for righteousness, and that definition is clear and beautiful as a marble statue or a dome of ice. There is nothing in it which appeals to struggling humanity. Fatherhood touches all hearts. The New Testament says that God is Father. That does not mean that He is weak, the slave of His affections, but that all His relations towards humanity can be best indicated by the relation of parent and child. Then it is said, God is love; God is light; He makes all things work together for good; and, It is His nature to seek the salvation of those who are lost. What a splendid ideal comes from those old Hebrew writings! Love must be severe when severity is necessary. It must cut out the cancer that the whole body may be saved. It will punish the child to-day that he may be a man to-morrow. It will seek good at any cost. There is no conflict between love and justice. Nay, rather, justice is only the shadow of love. The Christian idea of God is so glorious that I wonder that any ever turn from it. Not a sparrow falls without His notice. He clothes even the lilies. Then what man is ever forgotten? The heart of the gospel is the proclamation of forgiveness, or the doctrine of salvation. The experience of guilt is the most universal and terrible. Those who laugh at the idea of a spiritual nature cannot get away from this fact. In all nations and ages the conviction of guilt has been a reality. Nothing has been sought more eagerly than an answer to the question, How can one who is in wrong relations with himself and the universe be made right? The doctrine of sacrifice is old as human history. The inquiry had been, What can we do? How can we get rid of these burdens? What can we pay? We will give of our flocks and our fields, of the fruit of our body for the sin of our souls. But the worlds guilt grew heavier. The Master came with His message: You cannot save yourselves. You cannot get away from the past. What you seek in vain by costly oblations and wearisome labours, I offer as a gift. Believe Me. You are not in the hands of a tyrant anxious that all his debts shall be paid; you are in the hands of a Father who is seeking for you as a shepherd for a sheep that is lost. Believe Me; if you will stop where you are and turn from the evil of your life, and follow Me, you will be forgiven. What a wonderful message! How simple! How strangely it has been misinterpreted! What shall I do to be saved? Turn from evil; follow Him who is the truth and the right. But how about that past? Leave that with God. That is the message of salvation. Have faith in Christ when He tells us that, if we confess our sins, God is faithful and just to forgive us our sins and to cleanse us from all unrighteousness. Is not that reasonable? Has not difficulty about this subject of forgiveness arisen from the simple fact that we have imagined that God was a tyrant who demanded something which could not be paid, and we have said, We cannot believe in such a God? But when we get to the Divine revelation, when we read the story of the prodigal, and see that the son came back and found the father waiting for him, with a kiss and a new robe, and all that was necessary for him to do was simply to come home and enter into a new life, do we not find that which satisfies our consciousness of right? Now, you who are fighting this or that theory of the atonement, who are saying, I cannot accept Christianity, because it shocks my moral sense, simply take the parables in the fifteenth chapter of Luke, which are the revelation of Gods dealing with the repentant sinner, the first two showing how He seeks for the lost, and the third how He receives the penitent, and answer your own heart. Is there anything in that which does not attract? And again I say, Can that which satisfies the profoundest longings of your soul, which gives peace in the midst of the struggle of life, be only a dream and a falsehood? If now we turn to the teaching of Christianity concerning duty, do we not find the same correspondence? There have been as many theories of ethics as there have been thinkers to devise them. The old problem concerning obligation has had a million answers. How simple and beautiful is the teaching of Christi Make clean the inside of the cup. Pharisaism is hateful. External righteousness may be a garment hiding a corrupt spirit. The devil may masquerade in a cloak of light. Make the fountain pure, and the stream will be pure. Make the tree good, and the fruit will be good. Think right thoughts, and there will be no trouble about right acts. That is where the teaching of Christ begins. The next point concerns the value which should be placed upon self. Old theories of ethics had exalted the individual. Christ says it is the privilege of the individual to efface himself for the welfare of the many. The world says, Exalt yourselves; Christ says, Humble yourselves. The culmination of Christs ethical teaching was in the new commandment wherein He says, A new commandment give I unto you, that ye should love one another as I have loved you. Nothing indefinite! nothing mystical! clear as the light! Do not ask who wrote the first books of the Bible. Do not care whether Jonah is history or fiction. Simply bring yourself face to face with these questions: Does Christs teaching concerning God satisfy my conscience? Can I leave myself and all men in the hands of such a Being, assured that no harm can come from Him to any one? Is there anything but comfort in Christs doctrine of salvation--that He has come to give power to all those who will repent of their sin and turn towards Him to cease from sinning and live the Divine life? Is there anything that is either unreasonable or in violation of the moral sense when He asks us to believe Him that, us we forgive our children when they repent and begin to mend their ways, so the heavenly Father forgives us? And is there anything which does not carry with it the evidence of its own truthfulness in these high and searching principles which our Master emphasised? Make the tree right in order that the fruit may be right. Use all powers for the good of humanity, and remember that those who have injured you most are those whom you should serve most. Love one another as I have loved you. You ask, What am I to believe as the truth of God? Here is a statement in the Bible. It can be explained in two ways. One way my moral nature commends; the other, I am told by those who profess to know, is the true interpretation. Which one am I to accept? I reply, always choose that which commends itself to your moral nature. If the Apostle Paul could appeal to conscience to certify truth, you cannot be wrong if you do the same. (A. H. Bradford, D. D.)

The self-evidencing nature of Divine truth

1. Truth may either derive its authority from the teacher, or reflect on him its authority. As the receiver of money may argue either that the money is good because it is an honest man who pays it, or that the man is honest because he pays good money, so in the communication and reception of truth. It is the latter mode of inference which is employed in the text. The message Paul had spoken was so completely in accordance with reason and conscience that he needed no other credentials in proclaiming it.

2. That there is an order of truth such us that to which the apostle refers, every thoughtful mind must be aware. At the root of all knowledge there are first principles which are independent of proof, which to state is to prove to every mind that apprehends them--they commend themselves at once to my consciousness in the sight of God. Now to this class belong many of the truths of revelation. As it needs no outward attestation to prove to the tasteful eye the beauty of fair scenes, as sweet sounds need no authentication of their harmony to the sensitive ear, so, between the spirit of man and that infinite world of moral beauty and harmony which revelation discloses, there is a correspondence so deep and real that the inner eye and ear, if undiseased, discern at once in Divine things their own best witness and authority. By the statement that the truths of revelation commend themselves to the conscience or consciousness of man--

I. It is not implied--

1. That man, by the unaided exercise of his consciousness, could have discovered them. If there be an internal revelation already imprinted on the human spirit, what need, it might be asked, for any other? In asserting that Divine revelation is self-evidencing, do we not virtually assert that it is superfluous?

(1) The answer is that the power to recognise truth does not imply the power to original it. We may apprehend what we could not invent. To discover some great law of nature, to evolve some grand principle of science, implies in the discoverer the possession of mental powers of the very rarest order; but when that law or principle has once been pointed out, multitudes who could never have discovered it for themselves may be quite able to verify it. All abstract science or philosophy, in fact, is but the bringing to light of those truths which implicitly are possessed by all; but these truths would never become really ours but for the aid which the discoveries of high and philosophic minds afford them. So, again, to what is it that the great poet owes the power to charm the minds of men but this--that he gives expression to thoughts and feelings which, though none but men of rarest genius could articulate them, the common heart and soul of humanity recognises as its own?

(2) Apply this principle to the case before us. There are inscribed on the mind and conscience of man the characters of an unknown language, to which revelation alone supplies the key, and which, read by its aid, become the truest verification of that which interprets them. In that world of invisible realities to which, as spiritual beings, we belong, there are mysteries too profound for fallen humanity, of itself, to penetrate. But though by no unaided searching could we find out God; though, again, the conception of a pure and holy moral law, or the vision of a glorious immortality, be unattainable by any spontaneous effort of human reason, yet there is wrought into the very structure of mans nature so much of a Divine element, there is a moral standard so ineffaceably inscribed on the conscience, there slumbers in the universal heart a desire and yearning after immortality so deep and strong, that that Bible which contains in it the revelation of God and holiness and heaven finds in the awakened soul an instant response and authentication of its teachings.

2. That the consciousness in its unrenewed and imperfect state is qualified fully to recognise and verify these truths when discovered to it.

(1) It might be admitted that the mind of man, in its perfect state, is so in harmony with the mind of God as at once to echo and respond to the utterance of that mind in His revealed Word. But the moral reason has become dimmed and distorted. How, then, any longer can the soul be regarded as the criterion of truth? How can it be asserted that the truth commends itself to every mans consciousness? Is not such a statement at variance with 1Co_2:14? How can light be perceived by blind eyes, harmony by dull or deaf ears?

(2) The solution of this difficulty will perhaps be found in the consideration that Divine truth exerts on the mind of man at once a restorative and a self-manifesting power. It creates in the mind the capacity by which it is discerned. As light opens the close-shut flower-bud to receive light, or as the sunbeam, playing on a sleepers eyes, by its gentle irritation opens them to see its own brightness, so the truth of God, shining on the soul, quickens and stirs into activity the faculty by which that very truth is perceived. It is in this case as in secular studies--each advance in knowledge disciplines the knowing faculty. With each new problem mastered, each difficult step in science or philosophy overcome, the mental habits are strengthened, and thus a wider range of knowledge, a larger, clearer, more comprehensive view of truth, becomes possible to the mind.

II. In what way may we conceive of Divine truth as commending itself to the consciousness of man?

1. By revealing to man the lost ideal of his nature.

(1) Whilst man, fallen and degraded, could never have found out that ideal for himself, yet, when it is presented to him in Scripture, there is that within him which is capable of recognising it as his own. You cannot blot out from his mind the latent reminiscence of a nobler and better self which he might have been, and which to have lost is guilt and wretchedness. Confront the fallen moral intelligence with its own perfect type, and in the instinctive shame and humiliation arising therefrom there is elicited an involuntary recognition of the truthfulness of the portraiture.

(2) Now, such is the response which the spirit of man, in the hour of contrition, renders to the perfect type of moral excellence which the gospel brings before it. For the sorrow and self-abasement which the manifestation of the truth calls forth derive their peculiar poignancy from the fact that it is a sorrow not so much of discovery as of reminiscence. In the contemplation of Gods holy law, and especially of that perfect reflection of it which is presented in Jesus, the attitude of the penitent mind is that not simply of observation, but of painful and humiliating recollection. The mental process is analogous to that in which the mind goes in search of some word, or name, or thought which we cannot at once recall, yet of which we have the certainty that once we knew it. Or it is still more closely parallel to the feeling of one who revisits, in reverse of fortune, and after long years of absence, a spot with which, in other and happier days, he was familiar. At first such an one might move for a while amidst old scenes and objects unconscious of any past and personal connection with them, until at last something occurs to touch the spring of association, when instantly, with a rush of recollection, old sights, impressions, incidents, come thick and crowding on the spirit, and the outward scene becomes clothed with a new vividness, and is perceived with a new sense of identity. Now, if the life of Christ were an ideal of excellence altogether foreign to us, the shame of the convicted conscience would lose half its bitterness. But the latent element that lends sharpness to the stings of self-accusation in the mind aroused by the manifestation of the truth is the involuntary recognition in Christ of a dignity we have lost, an inheritance we have wasted, a perfection for which the spirit of man was formed, but which it has basely disowned. Repentance is the recognition by the fallen self of its true self in Christ.

2. By discovering to man the mode of regaining it. The Scriptures claim from the conscience, not only a response to their description of the disease, but also a recognition of the suitability and sufficiency of the remedy they prescribe. No state of mind can be conceived more distressing than that of a man who, voluntarily or involuntarily, is falling below his own ideal. For a mans own comfort, he must either forget his ideal or strive to realise it. The great obstacles to the souls recovery of its lost ideal are the sense of guilt and the consciousness of moral weakness.

(1) The soul aspiring after holiness craves deliverance from guilt; and to that deep-felt want the gospel responds in the revelation of God in Christ Jesus.

(a) In some respects the analogous case of the debtors embarrassments may help us to conceive of the needs of the guilty soul. Debt acts as a dead-weight on a mans energies. What this man wants in order to rouse him to effort is to cut off his connection with the past, to sweep away its obligations, and let him have a fair start in life again. Or reflect, again, on the depressing influence often produced by loss of character and reputation in the world. A man who has lost caste in society has lost with it one of the most powerful incentives to effort. If he could begin life anew it might be different with him.

(b) But all such analogies are but partial and inadequate representations of the moral hindrance of guilt. An insolvent man may, by redoubled exertions, or by the intervention of a friend, be freed from the depressing responsibility for the past. But in sin the aroused conscience feels that there is a strange indelibleness. The man, again, who has compromised himself with human society may, by lapse of time or removal from the scene, escape from the depressing influence of social suspicion and mistrust. But from the ban of Omniscience there is no such escape. Infinite justice is independent of space and time. Nay, even if God, by a simple act of oblivion, could pass over the awakened sinners guilt, his own conscience would not suffer him to forget it. He would be the wrath of God unto himself. The aroused conscience does not want a mere act of amnesty. Nothing will satisfy it, unless the sin be branded with the mark of the laws offended majesty--unless the culprit sin be, as it were, led out to execution and slain before it.

(c) Now, it is this deep necessity of the awakened spirit which the gospel meets--a revelation in the person, life, and death of Jesus, which includes at once the most complete condemnation of sin and the most ample forgiveness of the sinner. Surely the trembling heart may cease to despair of itself, or regard the past with hopeless despondency, when that very Being in whom all law and right are centred condescends to wed the nature of guilty man into closest affinity with Himself. But more than this, the gospel brings relief to the self-condemned spirit by exhibiting infinite purity passing through a history which brings it into ceaseless contact with sin in all its undisguised hatefulness and hostility to God. And, finally, the gospel permits us to think of Christ as one who, in conveying pardon to guilt, instead of relaxing the strictness or bringing slight on the unbending rectitude of Gods law, offers up the grandest possible tribute to its majesty and the most awful atonement for the sins that infringed it.

(2) The other great obstacle is the conscious inertness and impotence of the soul in its endeavours after holiness.

(a) It is in the attempt to reach its lost ideal that the soul becomes aware of its own moral weakness. It is not when the sick man lies prostrated by disease that he feels most his own feebleness, but when he begins to rally, and attempts to rise and walk. When despotism has so quelled a nations spirit that it cares not to put forth the feeblest resistance to its thraldom, it is not then that it is in a condition to discover the hopelessness of its bondage; but when, the spirit of insurrection roused, the attempt has been made to throw off the hateful yoke, and made in vain--it is then that it learns the terribleness of that power which keeps it down. So it is not when sin holds undisturbed dominion in the soul, but when the new ideal of holiness dawns upon its vision, that, in the feebleness of its resolutions and the miserable ineffectiveness of its attempts to be good, there is forced upon it the painful conviction of its own moral weakness. And then, too, rises the intense longing for spiritual help.

(b) Now, the gospel commends itself to the consciousness by responding to this. For it reveals to the soul Christ as not only outwardly the ideal, but inwardly the hope and strength of humanity. It would go no little way towards meeting our needs if, in our loneliness and weakness, there should be granted the perpetual presence and guardianship of some lofty angelic nature. Or, better, let any contrite soul, longing for the goodness it cannot reach, perturbed by the evil from which it cannot escape, think what it would be to have Jesus of Nazareth dwelling for a single year with it as a familiar companion and friend. But how much more are the souls needs met in that which is the great crowning blessing of the gospel--the dispensation of the Spirit. A Spirit, would we but realise His presence, is ever with us to prompt each holy thought and nerve each pure resolve. If Christ, as an outward visitant, would be eagerly welcomed in the dispensation of His grace, we are told of a blessing greater still--of a presence of Jesus within the heart. To every soul that will receive Him, that very Jesus who departed as a visible presence from this earth comes back as an inward and invisible comforter--Christ in you the hope of glory. (J. Caird, D. D.)

The mission of the pulpit is

I. A mission of the truth. In this aspect it is scarcely possible to exaggerate its importance. At home sensuality, worldliness, and scepticism, and abroad the corruption of apostate Churches, the fanaticism and immorality of heathenism, suffice to show that this mission is urgently needed. Truth in general is the agreement of a symbol with the thing symbolised. Science is truth when it is a correct interpretation of the phenomena of nature, history when it is a faithful record of facts, worship when it is a reflection of a consecrated soul, and doctrine when it is according to godliness. It is in the last conception that the apostle is treating of it in the text. The Word of God is the fountain and standard of truth. The truth is embodied in Christ, who is the Truth. To manifest this truth is the mission of the pulpit. The truth must be presented--

1. Clearly. This is indicated both by the force of the word manifestation, and by the contrast between Paul and the false teachers. They traffic with the hidden things of dishonesty; we manifest the truth. The truth as revealed in the Word of God embraces the most profound problems, such as God, the creation, the origin of evil, the Incarnation, etc. And that these should contain things hard to be understood is not surprising. The things of God knoweth no man, but the Spirit of God. The secret things belong unto the Lord our God, but the things which are revealed belong unto us and unto our children for ever. They are expressed in simple language. Who can understand, God is love, All have sinned and come short of the glory of God, Christ Jesus came into the world to save sinners, In My Fathers house are many mansions? These are some of the primary principles of that truth; and why should it not be presented with that unsophisticated simplicity in which it appears in the Word of God? On the contrary, it is sometimes encumbered with a pompous rhetoric and beclouded by the jargon of a vain philosophy. This is to hide the truth rather than manifest it. The pulpit is a lighthouse; and if the light shine dimly, or be permitted to go out, or if false lights be exhibited, struggling and storm-tossed souls will be wrecked.

2. Fully. The false teachers handled the Word of God deceitfully; they mutilated, perverted, corrupted, and impaired it. It would, of course, be impossible to embody the details of the truth in the longest sermon; but it is quite possible to convey the essentials of the truth in the shortest sermon. We are in constant danger of shaping the truth to our creeds, instead of conforming our creeds to the truth. The Socinian, the Romanist, and the Antinomian profess to find their religion in the Bible; but they break the harmony of the truth--they embrace it in part, and not as a whole. Again, the preferences of hearers are sometimes a temptation to present it with studied reserve. The spirituality of Gods law is an offence to the sensual, the Cross of Christ to the self-righteous, the new birth to the formalist, the judgment to come to the worldling. What then? We must ever be ready to maintain those impugned doctrines, to enforce those neglected duties, to denounce fashionable sins.

3. Authoritatively. The truth authenticates itself no less by its internal nature than by its external attestations. It is not more certain that the sun is the workmanship of Gods hand than that Christianity is the embodiment of His love. Every true preacher has settled this question in his own mind once for all. We have not followed cunningly devised fables. We cannot, therefore, regard the gospel as a debateable topic. When Christ gave His last commission to His disciples there was an air of stupendous majesty in His address which should remind His ministers that they are sent, not to prove the gospel, but to preach it.

II. A mission to the conscience. Conscience is that simple and original faculty of our nature which points us to the great laws of duty, pronounces judgment on our actions as good or bad, produces painful or pleasurable emotions in us, according to our conduct, and by its combined energy prompts us to do that which is right. It may be resisted, but it cannot be dethroned; it may be seared, but it cannot be destroyed. The worm that dieth not is the avenging power of an infuriated conscience. This mission has--

1. Its advantages. The man who appeals to the conscience by the force of truth sways a sceptre of irresistible might, if we appeal to the imagination, we shall be perpetually chasing clouds and shadows; if we appeal to the reason, we shall encounter a network of sophistry and scepticism; if we appeal to the passions, we Shall create floods of sentimental sorrow and troops of fictitious saints; but, if we appeal to the conscience by the truth, there is not a law, precept, prohibition, or warning of the Word of God to which the conscience will not instantly respond. Conscience is the preachers best ally. He may be regarded as a fanatic, or as a fool; but conscience will always recognise in the faithful preacher the chosen servant of God.

2. Its difficulties. Although conscience is always on the side of truth, yet its decisions are against man, who is a sinner. Now, there is in guilt an instinctive shrinking from exposure. Just as a culprit, who, when pursued for a crime, will lurk in secret to escape pursuers, so will a sinner when confronted by his conscience. There is no peace, saith my God, to the wicked. They try to create peace by bribing the conscience. The atheist would persuade himself that he is the offspring of chance, and hopes to sleep for ever in the grave; the pagan tortures himself; the Romanist takes asylum in the confessional; the Pharisee thanks God that he is not as other men; the worldling rushes to the counting-house, to the tavern, or to the theatre; and all these refuges of lies must be stormed and scattered before we can present the truth to the conscience.

3. Its responsibilities. Conscience is the great judgment-day in anticipation. A faculty so wonderful is a talent of overwhelming magnitude, and one for which we must render an account at the bar of God. If conscience were to be banished, the earth would become a scene of universal lawlessness. And yet every man who conspires to undermine the sovereignty of conscience is responsible for contributing to this frightful result. It is probable that no impression once made on the conscience is ever wholly lost. How often has the memory of a person whom you injured in days gone by called up your guilt! The preacher would faint under the fearful pressure of his responsibilities, but he knows that the conscience of those who have slighted his counsels will acquit him in the last great day.

III. A mission for God. In the sight of God. Such solemn inspection as that which is connected with the mission of the pulpit is--

1. A powerful motive to diligence in study. There is no department of Christian service which demands more careful preparation. Those who have had the longest experience in this arduous work know that the result of the pulpit is in proportion to the power which they have husbanded in the study. But mark well what that power is, and whence it comes--it is obtained in the sight of God--it is the effect of close communion with God. The preachers manual is Gods Book; the preachers study is Gods presence. The great preachers, whose memory is an everlasting heritage, got their strength from the skies, not by ballooning, but by praying. A praying ministry is often the result of a praying Church. Brethren, pray for us, that the Word of the Lord may have free course, etc.

2. A powerful motive to fidelity in preaching. It will effectually check all levity, self-confidence, and fear of man. This solemn inspection extends to the pew as well as the pulpit. You are listening, while we are speaking, in the sight of God. Do not shun His face; do not despise the riches of His love; do not quench His Holy Spirit.

3. A powerful motive to patience in trial. Adversities may darken around us, difficulties may menace us, men may frown, and devils rage; but with the eye of God upon us, with the life of God within us, and with the heaven of God before us, we shall be able to breast the storm and to seize the crown.

4. An assurance of ultimate success. Amid difficulties and discouragements, the promise that the Word shall not return void, that we shall reap if we faint not, fills us with an unwavering confidence and an unfaltering hope. The precious seed possesses an indestructible vitality, and will not be all wasted on a barren soil. Conclusion: If our preaching is to be effective we must preach the law and the gospel the law in order to probe the conscience, the gospel in order to heal it. The preaching of the law alone will lead to Pharisaism; the preaching of the gospel alone will lead to Antinomianism; the preaching of both will, by Gods blessing, issue in a pure and living Christianity. (G. T. Perks, M. A.)

The sphere of the pulpit, or the mission of ministers

I. The pulpit has chiefly to deal with the common conscience of humanity.

1. Conscience is not so much a faculty of being as the very stamina and substance of being--the inner man--the man of the man--that without which we should be sensuous organisms or thinking animals, but not men. This gives a felt connection with the spiritual universe. As without the physical senses I could never feel my connection with this material system, so without this conscience I could have no idea either of moral government or God.

2. Now, to this primary part of your nature the religious teacher has to appeal. There is a ministry which mainly aims at--

(1) The passions. If the emotions are stirred the discourse is considered powerful and effective. But I am bound to say that to aim at this as an end is to obstruct the true progress of virtue.

(2) The imagination. Poetic pictures and sonorous periods are forms into which all the ideas are thrown. But truth does not require your painting; it is itself beauty. Take your brush to set off the rainbow, or give a new tinge of splendour to the setting sun, but keep it away from the rose of Sharon and the lily of the valley.

(3) The intellect. Verbal criticisms, philosophic discussions, subtle distinctions, are the staple elements of its discourses.

(4) Now, I am far from supposing that religious teaching ought not to wake the passions, etc.; but I do feel that to aim at these as ends is to pervert religious teaching. The true teacher has to do with conscience--that which underlies and penetrates every other spiritual faculty and power in man.

3. But, whilst all men have consciences, their consciences are found existing in very different conditions. There is--

(1) The torpid class--those that have never been awakened, and those which, having been aroused, have relapsed into insensibility again. The former comprehends the copsciences of children and uneducated barbarians; the latter involves those which were once awakened by conviction, but which have sunk into apathy again. It is a solemn fact that a state of torpor is the general state in which the conscience is found.

(2) The alarmed class.

(3) The peaceful class--those consciences from which the sense of guilt has been removed. Now, in one of these general classes every mans conscience is to be found. Indeed, the true Christian man has passed through the first two, and is settled down in the last. In Rom_7:1-25. Paul gives this moral history of the inner man.

II. The pulpit has to deal with the common conscience of humanity through the medium of the truth.

1. The truth Paul here calls the Word of God, and our gospel. To him, therefore, the special revelation of God developed in the teaching, embodied in the life and illustrated in the death of Jesus, was the truth--the truth humanity wanted to raise it from its fallen state.

2. Now, this truth Paul sought to manifest, so as to commend himself to every mans conscience, and this his history shows him to have accomplished. He manifested the truth, not as it appeared in the traditions of the fathers, or in the formulae of sapless systems, but as it appeared in Jesus--which exactly suited each of the three classes of conscience.

(1) The element of truth in Jesus required to rouse the dormant conscience is the ethical. The conscience is the organ of moral vision; but, unless the light of moral law fall on it, it will be dead and useless. It is when the commandment comes that the conscience sees itself in the light of God, and exclaims, The law is spiritual, but I am carnal--sold under sin.

(2) The element of truth in Jesus required to pacify the alarmed conscience is the redemptive mercy of God.

(3) The element required to strengthen and to urge on to nobler efforts and higher attainments the pacified conscience is the alimental--the universal and ever-suggesting principles of Divine truth.

3. The pulpit, then, if it would do its work, must manifest the truth as in Jesus. It must cease to be the organ of party polemics, human formalities, abstract speculations. It must become the mouth of Christ. Truth in Him is not a dogma, but a life; not a mere letter, but a spirit. It is a thing of beauty and power. It meets the moral soul of humanity as light meets the eye, as water the parched tongue, as bread the hungry soul.

III. That the pulpit has chiefly to deal with the common conscience of humanity through the medium of the truth under the felt inspection of Almighty God. The apostle set the Lord always before him: he toiled and suffered as seeing Him who is invisible.

1. There are three causes of pulpit inefficiency which this would remove.

(1) Man-fear.

(2) Affectation.

(3) Dulness.

2. How are these causes to be removed? Let the preacher feel that God is one of his auditors, and--

(1) Man-fear will depart. His spirit will rise superior to all ideas about the smiles or favours of man.

(2) All affectation will end. His simple nature will show itself in every gesture, look, and tone.

(3) All dulness will pass away. The deepest sympathies of the soul will heave under the eye of God, as the forest and field under the breath of spring, throwing out new forms of life and beauty every hour. Conclusion: Note--

1. The worth of the true pulpit.

2. The qualification for the true pulpit. Ministers must be pre-eminently men of conscience. The moral in them must transcend the intellectual, as the intellectual transcends the animal. (D. Thomas, D. D.)

The ministers aim, weapons, and encouragements

I. The ministers aim--the conscience. As in the breast-plate of the high priest, amid the glittering stones, there was one of peculiar beauty and lustre, the Urim and Thummim, which glistened at Gods Yes, and dimmed at Gods No, so in the heart of man there is the regal faculty of conscience. We need not ask how it came there. Enough to say that it is part of the constitution of human nature. In every man there is a conscience. It is to this faculty that the minister appeals.

II. The ministers weapon. The manifestation of the truth. To the apostle all truth is ensphered in the gospel of Christ. When we seek light we go to the sun, though we do not deny that the waters of the Mediterranean may sparkle with light when ploughed by the keel of the vessel. Ancient religions have elements of truth, and so have modern systems, but for truth in complete symmetry, and in perfect, full-orbed beauty, we must go to Jesus Christ. You remember the story of how, when King Richard was imprisoned in a castle of the Austrian Tyrol, his faithful minstrel went from castle to castle, playing under their steep fastnesses the songs that King Richard knew, until from the heart of an old fortress there came back answering notes. So the Christian minister has to come to the grim fortress of many a life, and it is not till he hears the answering notes of conscience that he knows that his message is received. I should not dare to stand in this pulpit, nor to undertake the great responsibilities of this place, were it not that my message has a double corroboration--a witness--

1. From the Holy Ghost, who spake the word, and--

2. From the heart of every man who hears it. Sir Walter Scott tells us how Old Mortality spent his days in removing the lichened incrustations from the tombstones of the martyrs, till the inscriptions could be read fair and clear. Something like that must be the work of my ministry among you.

III. The ministers encouragements.

1. He himself has received mercy.

2. He has the commendation of conscience.

3. His work is wrought in the sight of God. In His sight we are standing now. His eye searches us as the sun searches all the recesses of the landscape. (F. B. Meyer, B. A.)

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

4:2 Paul’s ministry was marked by honesty, unlike some other preachers (2:17).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

2Co 4:2. Ἀπειπάμεθα) Hesychius: ἀπειπάμεθα, ἀπεῤῥιψάμεθα· ἀπείπαντο, παρητήσαντο, ἀπετάξαντο [bid farewell to], we have renounced, and wish them to be renounced.—τὰ κρυπτὰ τῆς αἰσχύνης, the hidden things of shame [dishonesty]) shame, having no regard to the glory of the Lord, acts in a hidden way: we bid farewell to such a mode of acting (to be discontinued), Rom 1:16. The antithesis is by manifestation, which presently follows, and we speak, 2Co 5:13.—ἐν πανουργίᾳ, in craftiness) This is opposed to sincerity; craftiness seeks hiding-places; we do not practise it.—μηδὲ δολοῦντες, not corrupting [not handling deceitfully])—τῇ φανερώσει, by manifestation) comp. 2Co 3:3.—τῆς ἀληθείας, of the truth) according to the Gospel.—ἑαυτοὺς, ourselves) as sincere.—πρὸς) to.—πᾶσαν) all, every, concerning all things.—συνείδησιν, conscience) ch. 2Co 5:11; not to carnal judgments; 2Co 3:1, where the carnal commendation of some is by implication referred to and stigmatised.

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

2Co_4:2. Contrast to οὐκ ἰκκακοῦμεν in reference to antagonistic teacher.

ἀπειπάμεθα] we have renounced, we ham put away from us. Comp. Homer, Il. xix. 35, 75; Plato, Legg. xi. p. 928 D; Polyb. xiv. 9. 6; and in the middle, in this sense, Herod. i. 205, iv. 120, vii. 14; often in Polyb.; also Callim. Hymn, in Dian 174: ἀπὸ δʼ εἴπατο τέθμια Ταύρων, Aelian, H. N. vi. 1 : τὴν ἀκόλαστον κοίτην ἀπείπατο παντελῶς πᾶσαν. Regarding the aorist middle, ἀπειπάμην, see Thomas M. p. 57; Moeris, p. 29; Kühner, I. p. 817, ed. 2.

τὰ κρυπτὰ τῆς αἰσχύνης] as in 1Co_4:5, τὰ κρ. τοῦ σκότους, the hidden things of shame, i.e. what shame (the sense of honour, verecundia) hides,[188] does not allow to come to the light. This is to be left quite general: All that one, because he is ashamed of it, does not permit to become manifest, but, on the contrary, κρυφῇ καλύπτει καρδίᾳ (Soph. Antig. 1239); ἃ κρύπτειν δεῖ καὶ συσκιάζειν αἰσχυνομένους καὶ ἐρυθριῶντας, Chrysostom. All special limitations, such as to secret plans and intrigues (Beza, Grotius, and others, including Emmerling ancl Billroth), or to the disfiguring (Calvin) or hiding (de Wette) of the truth, or to secret fear of men (Ewald), or to hidden, disgraceful arts of fleshly wisdom (Neander), or to secret means and ways to which the preacher of Christianity, who is ashamed of Christianity, has recourse (Hofmann), or even to circumcision (Theodoret), or to promises not made good (Chrysostom), or to a hypocritical habit (Theophylact), or even to obscoenas voluptates (Estius, Krebs), are without warrant; for Paul proceeds from the general to the particular, so that it is only in what follows, when referring more pointedly to his opponents, that he adduces particular forms of the κρυπτὰ τῆς αἰσχύνης.

μὴ περιπ. κ.τ.λ.] so that we walk not, etc. The apostle means his demeanour in the ministry.

δολοῦντες τ. λόγον τ. θεοῦ] adulterating the word of God. Lucian, Herm. 59; LXX. Psa_15:3. It is done by alterations and foreign admixtures. Comp. 2Co_2:17, 2Co_1:12.

τῇ φανερώσει τῆς ἀληθ. through the manifestation of the truth (comp. 1Co_12:7), i.e. by making the truth contained in the gospel (the truth κατʼ ἐξοχήν) public, or, in other words, a clearly presented object of knowledge. The contrast gives a special occasion here for designating the contents of the gospel by Ἡ ἈΛΉΘΕΙΑ. On the subject-matter, comp. Rom_1:16.

ΣΥΝΙΣΤΏΝΤΕς ἙΑΥΤΟΎς] The emphasis of the contrast lay in τῇ φανερ. τ. ἀλ.; but, on the contrary, through nothing else than through the proclamation of the truth commending ourselves. But even in this commending ourselves there clearly lies a contrasting reference to the antagonistic teachers, who accused the apostle of self-praise (2Co_3:1), but on their part not merely by letters of recommendation, but even by intrigues (ἐν πανουργίᾳ, 2Co_11:3, 2Co_12:16; Eph_4:14; Luk_20:23) and by adulteration of the gospel (ΔΟΛΟῦΝΤΕς ΤῸΝ ΛΌΓ. Τ. ΘΕΟῦ) sought to make themselves honoured and beloved among others. Comp. 1Th_2:3-4. Overlooking this, Rückert recommends for ΣΥΝΙΣΤ. the general meaning of laying down, setting forth, proving (Rom_5:8).

πρὸς πᾶσαν συνείδ. ἀνθρώπ.] πρός used of the ethical direction. The essential meaning is, indeed, not different from ΠΡῸς ΤῊΝ ΣΥΝΕΊΔΗΣΙΝ ΠΆΝΤΩΝ ΤῶΝ ἈΝΘΡΏΠΩΝ (for which it is often taken, even by Rückert), but it is otherwise conceived, namely: to every human conscience. Comp. Rom_2:9. Note how Paul here ascribes to every man the capacity of moral judgment, and thus also the knowledge of the moral law as the propositio major of the inference of conscience. If now, however, refractory minds, through perverted moral judgment or moral stubbornness, were unwilling to recognise this de facto self-recommendation made uniformly and without προσωποληψία, the matter remained the same on the part of the apostle; hence it is not, with Grotius, to be explained only of the bonae conscientiae, against the meaning of the word.

ἐνώπ. τοῦ θεοῦ] applies to ΣΥΝΙΣΤῶΝΤΕς … ἈΝΘΡΏΠΩΝ: so that this our self-recommendation is made in Gods presence. This denotes the highest sincerity and honesty in the subjectivity of the person acting, who knows that God (τὸν τοῦ συνειδότος ἐπόπτην, Theodoret) is present as eye-witness. Comp. 2Co_2:17, 2Co_7:12; Gal_1:20.

[188] αἰσχύνη in the subjective sense (Plato, Def. p 416: φὁβος ἐπὶ προσδοκίᾳ ἀδοξίας). See, especially, Sir_4:21; Sir_20:20 f., Sir_41:16. Comp. Dem. 43, 6 : τοῖς ἐλευθέροις μεγίστην ἀνάγκην εἶναι τὴν ὑπὲρ τῶν πραγμάτων αἰσχύνην. The objective interpretation, disgrace, Php_3:19 (which brings disgrace, de Wette; Osiander, shameful secrecy), would make it necessary to import the thought: if it becomes manifest. Zeger: quae manifestata probro sunt perpetranti.

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 4:2 . ἀλλʼ ἀπειπάμεθα τὰ κρυπτὰ κ . τ . λ .: but we have renounced (the “ingressive aorist”; cf. ἐσίγησεν , Act 15:12 ) the hidden things of shame; cf. Rom 13:12 , Eph 4:22 . The stress is on τὰ κρυπτά ; it is the openness and candour of his ministry on which he insists ( cf. Joh 3:20 ). μὴ περιπατ . κ . τ . λ .: not walking in craftiness (see 2Co 10:3 and reff. above; περιπατεῖν = versari ), nor handling deceitfully ( οὐδὲ ἐν δόλῳ , 1Th 2:3 , cf. chap. 2Co 2:17 ) the Word of God, sc. , the Divine message with which we have been entrusted ( cf. the charge brought against him and referred to in 2Co 12:16 , viz. , that being πανοῦργος he had taught the Corinthians δόλῳ ); but by the manifestation of the truth ( cf. 2Co 6:7 , 2Co 7:14 ), sc. , by plain statement of the truths of the Gospel in public preaching, commending ourselves (here is our Letter of Commendation, 2Co 3:1 , and cf. note there) to every man’s conscience (lit. “to every conscience of men,” i.e. , to every possible variety of the human conscience; cf. 1Co 9:22 ) in the sight of God . The appeal to conscience can never be omitted with safety, and any presentation of Christianity which is neglectful of the verdict of conscience on the doctrines taught is at once un-Apostolic and un-Christlike. These verses (2Co 4:1-6 ) have been chosen as the Epistle for St. Matthew’s Day, probably on account of the apparent applicability of 2Co 4:2 to the circumstances of St. Matthew’s call and his abandonment of a profession which was counted shameful. But of course ἀπειπάμεθα does not imply that St. Paul had ever been guilty of using crafty artifices such as he here repudiates once and for all.

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

This is it that in the former Chapter he called, making merchandise of the word of God.

Subtlety, and all kinds of deceit, which men hunt after, as it were dens and lurking holes, to cover their shameless dealings withall.

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

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).

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 2. 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] πανουργια. 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, c. In a word, turning with the tide, and shifting with the wind of popular opinion, prejudice, fashion, c.

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.

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

2. But renounce the hidden things. While he commends his own sincerity, he, on the other hand, indirectly reproves the false Apostles, who, while they corrupted by their ambition the genuine excellence of the gospel, were, nevertheless, desirous of exclusive distinction. Hence the faults, from which he declares himself to be exempt, he indirectly imputes to them. By the hidden things of disgrace, or concealments, some understand the shadows of the Mosaic law. Chrysostom understands the expression to mean the vain show, by which they endeavored to recommend themselves. I understand by it — all the disguises, with which they adulterated the pure and native beauty of the gospel. For as chaste and virtuous women, satisfied with the gracefulness of natural beauty, do not resort to artificial adornings, while harlots never think themselves sufficiently adorned, unless they have corrupted nature, so Paul glories in having set forth the pure gospel, while others set forth one that was disguised, and covered over with unseemly additions. For as they were ashamed of the simplicity of Christ, or at least could not have distinction from true excellencies of Apostles, they framed a new gospel, not unlike a profane philosophy, swelled up with empty bombast, while altogether devoid of the efficacy of the Spirit. Spurious ornaments of this nature, by which the gospel is disfigured, he calls the concealments of disgrace, because the nakedness of those, who have recourse to concealments and disguises, must of necessity be dishonorable and disgraceful.

As to himself, he says that he rejects or disdains disguises, because Christ’s face, the more that it is seen opened up to view in his preaching, shines forth so much the more gloriously. I do not, however, deny, that he alludes at the same time to the veil of Moses, (Exodus 34:33,) of which he had made mention, but he ascribes a quite different veil to the false Apostles. For Moses covered his face, because the excessive brightness of the glory of the law could not be endured by tender and blear eyes. They, on the other hand, put on a veil by way of ornament. Besides, as they would be despicable, nay, infamous, if the simplicity of the gospel shone forth, they, on this account, hide their shame under ever so many cloaks and masks.

Not walking in craftiness. There can be no doubt, that the false Apostles delighted themselves greatly in the craftiness that Paul reproves, as though it had been a distinguished excellence, as we see even at this day some, even of those who profess the gospel, who would rather be esteemed subtile than sincere, and sublime rather than solid, while in the mean time all their refinement is mere childishness. But what would you do? It delights them to have a name for acuteness, and they have, under that pretext, applause among the ignorant. We learn, however, in what estimation Paul holds this appearance of excellence. Craftiness he declares to be unworthy of Christ’s servants.

As to what follows — nor handling deceitfully — I am not sure that this sufficiently brings out Paul’s meaning; for the verb δολοῦν does not so properly mean acting fraudulently, as what is called falsifying as horse-jockeys are wont to do. In this passage, at least, it is placed in contrast with upright preaching, agreeably to what follows.

But by manifestation of the truth He claims to himself this praise — that he had proclaimed the pure doctrine of the gospel in simplicity and without disguise, and has the consciences of all as witnesses of this in the sight of God. As he has placed the manifestation of the truth in contrast with the disguised doctrine of the sophists, so he appeals the decision to their consciences, and to the judgment-seat of God, whereas they abused the mistaken judgment of men, or their corrupt affection, and were not so desirous to be in reality worthy of praise as they were eager to appear so. Hence we infer, that there is a contrast here between the consciences of men and their ears. Let the servants of Christ, therefore, reckon it enough to have approved their integrity to the consciences of men in the sight of God, and pay no regard to the corrupt inclinations of men, or to popular applause.

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.

(2) But have renounced the hidden things of dishonesty.—Better, the hidden things of shame. We fail at first to see the connection of the self-vindication which follows with what has gone before, and have once more to go below the surface. He has defended himself against the charge of “fickleness” (2Co_1:17), but another charge, more disturbing still, had also been brought against him. Men had talked, so he had been told, of his “craftiness” (comp. 2Co_12:16), and to that imputation, perhaps also to another covered by the same general term (see Eph_5:12, and Notes on 2Co_7:1-2), he now addresses himself. The English word “dishonesty” is used in its older and wider sense. So in Wiclif we have “honest” members of the body in 1Co_12:23, and in Shakespeare and old English writers generally, and in popular usage even now, “honesty” in a woman is equivalent to chastity. The context shows, however, that St. Paul speaks chiefly not of sensual vices, nor yet of dishonesty in the modern sense of the word, but of subtlety, underhand practices, and the like. Men seem to have tried to fasten his reputation on the two horns of a dilemma. Either his change of plan indicated a discreditable fickleness, or if not that, something more discreditable still.

Nor handling the word of God deceitfully.—The word is nearly equivalent to the “corrupting” or “adulterating” of 2Co_2:17. In “commending ourselves” we trace a return to the topic of 2Co_3:1. Yes, he acknowledged that he did “commend himself,” but it was by the manifestation of truth as the only means that he adopted; and he appealed not to men’s tastes, or prejudices, or humours, but to that in them which was highest—their conscience, their sense of right and wrong; and in doing this he felt that he was speaking and acting in the presence of the great Judge, who is also the searcher of hearts.

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

2. But have renounced the hidden things of dishonesty] Far from shrinking from the labour and suffering and opposition entailed by the preaching of the Gospel, and so inclining to suppress its utterance, the true ministers of Christ “even rejoice and speak boldly” (Chrysostom). Cf. ch. 2Co_3:12. The word here rendered dishonesty (a word, however, which had three centuries ago a wider meaning than it has now, cf. As you Like it,Acts 3. Sc. 3) is rather disgrace. It is translated shame wherever else it occurs in the N. T., as, for instance, Luk_14:9; Php_3:19; Rev_3:18. What the Apostle has renounced is all secret practices, which, when found out, cause shame. Cf. Joh_3:20.

craftiness] The word means the conduct of a man who resorts to all kinds of contrivances to attain his end. An excellent illustration of the meaning of the word may be found in Luk_20:20-23. See also ch. 2Co_11:3, where it is rendered subtilty. St Paul was accused of this. See ch. 2Co_12:16, note.

nor handling the word of God deceitfully] This word is the nearest translation of the Greek δολοῦντες. Adulterantes, Vulgate; neither corrupte we, Tyndale. Our translation is due to Cranmer. “It is done,” says Meyer, “by alterations and strange admixtures.” Cf. ch. 2Co_2:17.

but by manifestation of the truth] i.e. by bringing the truth clearly and plainly to light, without any attempt at concealment.

commending] The word commend has here obviously the same signification as recommend. This cannot be said of ch. 2Co_3:1, where see note.

to every man’s conscience] See note on ch. 2Co_1:24. The individual conscience is, and always must be, the ultimate tribunal to which all teaching must appeal, and St Paul assumes that in it there resides a faculty of appreciating and acknowledging truth.

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.

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.

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

2 But have renounced the hidden things of dishonesty, not walking in craftiness, nor handling the word of God deceitfully; but by manifestation of the truth commending ourselves to every man’s conscience in the sight of God.

Ver. 2. The hidden things of dishonesty] All legerdemain {a} and underhand dealing. They that do evil hate the light, love to lurk. But sin hath woaded an impudence in some men’s faces, that they dare do anything.

To every man’s conscience] A pure conscience hath a witness in every man’s bosom. See 1Co 14:24. St Paul did so preach and live, that every man’s conscience could not choose but say, Certainly Paul preacheth the truth, and liveth right; and we must live as he speaketh and doeth. One desired a misliving preacher to point him out a nearer way to heaven than that he had taught in his sermons; for he went not that way himself. Of such a one it was once said, That when he was out of the pulpit, it was pity he should ever go into it; and when he was in the pulpit, it was pity he should ever come out of it. St Paul was none such, as all knew.

{a} Sleight of hand; the performance of tricks which by nimble action deceive the eye; magic; conjuring tricks. ŒD

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.

But have renounced - (ἀπειπάμεθα apeipametha from ἀπὸ apo and εἶπον eipon). The word means properly to speak out or off; to refuse or deny; to interdict or forbid. Here it means, to renounce, or disown; to spurn, or scorn with aversion. It occurs no where else in the New Testament; and the sense here is, that the apostles had such a view of the truth of religion, and the glory of the Christian scheme 2Co 3:13-18, as to lead them to discard everything that was disguised, and artful, and crafty; everything like deceit and fraud. The religions of the pagan were made up mainly of trick, and were supported by deception practiced on the ignorant, and on the mass of people. Paul says, that he and his fellow-laborers had such views of the truth, and glory, and holiness of the Christian scheme, as to lead them solemnly to abjure and abhor all such dishonest tricks and devices. Truth never needs such arts; and no cause will long succeed by mere trick and cunning.

The hidden things of dishonesty - Margin, “shame.” The Greek word most commonly means shame, or disgrace. The hidden things of shame here mean disgraceful conduct; clandestine and secret arts, which were in themselves shameful and disgraceful. They denote all “underhanded” dealings; all dishonest artifices and plans, such as were common among the pagan, and such probably as the false teachers adopted in the propagation of their opinions at Corinth. The expression here does not imply that the apostles ever had anything to do with such arts; but that they solemnly abjured and abhorred them. Religion is open, plain, straightforward. It has no alliance with cunning, and trick, and artifice. It should be defended openly; stated clearly; and urged with steady argument. It is a work of light, and not of darkness.

Not walking in craftiness - Not acting craftily; not behaving in a crafty manner. The word used here πανουργία (panourgia from πᾶν pan, “all,” ἔργον ergon, “work,” that is, doing every thing, or capable of doing anything) denotes shrewdness, cunning, and craft. This was common; and this was probably practiced by the false teachers in Corinth. With this Paul says he had nothing to do. He did not adopt a course of carnal wisdom and policy (note, 2Co 1:12); he did not attempt to impose upon them, or to deceive them; or to make his way by subtile and deceitful arts. True religion can never be advanced by trick and craftiness.

Nor handling the word of God deceitfully - (δολοῦντες dolountes). Not falsifying; or deceitfully corrupting or disguising the truth of God, The phrase seems to be synonymous with that used in 2Co 2:17, and rendered “corrupt the word of God;” see the note on that verse. It properly means to falsify, adulterate, corrupt, by Jewish traditions, etc. (Robinson, Bloomfield, Doddridge, etc.); or it may mean, as in our translation, to handle in a deceitful manner; to make use of trick and art in propagating and defending it. Tyndale renders it: “neither corrupt we the Word of God.”

But by manifestation of the truth - By making the truth manifest; that is, by a simple exhibition of the truth. By stating it just as it is, in an undisguised and open manner. Not by adulterating it with foreign mixtures; not by mingling it with philosophy, or traditions; not by blunting its edge, or concealing anything, or explaining it away; but by an open, plain, straightforward exhibition of it as it is in Jesus. Preaching should consist in a simple exhibition of the truth. There is no deceit in the gospel itself; and there should be none in the manner of exhibiting it. It should consist of a simple statement of things as they are. The whole design of preaching is, to make known the truth. And this is done in an effectual manner only when it is simple, open, undisguised, without craft, and without deceit.

Commending ourselves to every man’s conscience - That is, so speaking the truth that every man’s conscience shall approve it “as” true; every man shall see it to be true, and to be in accordance with what he knows to be right. Conscience is that faculty of the mind which distinguishes between right and wrong, and which prompts us to choose the former and avoid the latter; Joh 8:9; Rom 2:15 note; 1Co 10:25, 1Co 10:27-29 notes; 2Co 1:12 note. It is implied here:

(1) That a course of life, and a manner of preaching that shall be free from dishonesty, and art, and trick, will be such as the consciences of people will approve. Paul sought such a course of life as should accord with their sense of “right,” and thus serve to commend the gospel to them.

(2) That the gospel may be so preached as to be seen by men to be true; so as to be approved as right; and so that every man’s conscience shall bear testimony to its truth. People do not “love” it, but they may see that it is “true;” they may hate it, but they may see that the truth which condemns their practices is from heaven. This is an exceedingly important principle in regard to preaching, and vastly momentous in its bearing on the views which ministers should have of their own work. The gospel is reasonable. It may be seen to be true by every man to whom it is preached. And it should be the aim of every preacher so to preach it, as to enlist the consciences of his hearers in his layout. And it is a very material fact that when so preached the conscience and reason of every man is in its favor, and they know that it is true even when it pronounces their own condemnation, and denounces their own sins. This passage proves, therefore, the following things:

(1) That the gospel may be so preached as to be seen to be true by all people. People are capable of seeing the truth, and even when they do not love it; they can perceive that it has demonstration that it is from God. It is a system so reasonable; so well established by evidence; so fortified by miracles, and the fulfillment of prophecies; so pure in its nature; so well-adapted to man; so suited to his condition, and so well designed to make him better; and so happy in its influence on society, that people may be led to see that it is true. And this I take to be the case with almost all those people who habitually attend on the preaching of the gospel. Infidels do not often visit the sanctuary; and when they are in the habit of doing it, it is a fact that they gradually come to the conviction that the Christian religion is true. It is rare to find professed infidels in our places of worship; and the great mass of those who attend on the preaching of the gospel may be set down as speculative believers in the truth of Christianity.

(2) The consciences of people are on the side of truth, and the gospel may be so preached as to enlist their consciences in its favor. Conscience prompts to do right, and condemns us if we do wrong. It can never be made to approve of wrong, never to give a man peace if he does that which he knows to be evil. By no art or device; by no system of laws, or bad government; by no training or discipline, can it be made the advocate of sin. In all lands, at all times, and in all circumstances, it prompts a man to do what is right, and condemns him if he does wrong. It may be silenced for a time; it may be “seared as with a hot iron,” and for a time be insensible, but if it speak at all, it speaks to prompt a man to do what he believes to be right, and condemns him if he does that which is wrong. The consciences of people are on the side of the gospel; and it is only their hearts which are opposed to it. Their consciences are in favor of the gospel in the following, among other respects:

(a) They approve of it as a just, pure, holy, and reasonable system; as in accordance with what they feel to be right; as recommending that which ought to be done, and forbidding that which ought not to be done.

(b) In its special requirements on themselves. Their consciences tell them that they ought to love God with all the heart; to repent of their sins; to trust in that Saviour who died for them; and to lead a life of prayer and of devotedness to the service of God; that they ought to be sincere and humble Christians, and prepare to meet God in peace.

(c) Their consciences approve the truth that condemns them. No matter how strict it may seem to be; no matter how loud its denunciation against their sins; no matter how much the gospel may condemn their pride, avarice, sensuality, levity, dishonesty, fraud, intemperance, profaneness, biasphemy, or their neglect of their soul, yet their consciences approve of it as right, and proclaim that these things ought to be condemned, and ought to be abandoned. The heart may love them, but the conscience cannot be made to approve them. And the minister of the gospel may “always” approach his people, or an individual man, with the assurance that however much they may “love” the ways of sin, yet that he has their consciences in his favor, and that in urging the claims of God on them, their “consciences” will always coincide with his appeals.

(3) The “way” in which a minister is to commend himself to the consciences of people, is that which was pursued by Paul. He must:

(a) Have a clear and unwavering conviction of the truth himself. On this subject he should have no doubt. He should be able to look on it as on a burnished mirror (note, 2Co 3:18); and to see its glory as with open face.

(b) It should be by the simple statement of the truth of the gospel. Not by preaching philosophy, or metaphysics, or the traditions of man, or the sentiments of theologians, but the simple truths of the gospel of Jesus Christ. People may be made to see that these are truths, and God will take care that the reason and consciences of people shall be in their favor.

(c) By the absence of all trick and cunning, and disguised and subtle arts. The gospel has nothing of these in itself, and it will never approve of them, nor will God bless them. A minister of Jesus should be frank, open, undisguised, and candid. He should make a sober and elevated appeal to the reason and conscience of man. The gospel is not “a cunningly devised fable;” it has no trick in itself, and the ministers of religion should solemnly abjure all the hidden things of dishonesty.

In the sight of God - As in the immediate presence of God. We act as if we felt that His eye was upon us; and this consideration serves to keep us from the hidden things of dishonesty, and from improper arts in spreading the true religion; see the note on 2Co 2:17.

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

But have renounced the hidden things of dishonesty; though we be exposed to many sorrows and sufferings, it is not for any dishonest or unwarrantable behaviour amongst men; nay, we have not only declined openly dishonest actions, but any secret or hidden dishonest behaviour. Possibly he reflecteth upon those, whether teachers or others in this church, who, though they behaved themselves very speciously in their more external conversation, yet it was a shame to speak what things were done of them in secret. We (saith the apostle) have renounced all secret, dishonest, shameful actions.

Not walking in craftiness; it hath not been our design to carry ourselves craftily, to cheat people with a fair outside and external demeanour.

Nor handling the word of God deceitfully; nor in our ministry have we cheated and deceived people, instead of instructing them in the truth; crying: Peace, peace, when God hath said: There is no peace to the wicked, and tempering our discourses to all men’s humours, not speaking right things, but smooth things.

But by manifestation of the truth commending ourselves to every man’s conscience in the sight of God: our business, in the course of our ministry, hath been to commend ourselves to every man’s conscience, as in the sight of God, by manifesting to them the truth of God.

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

2. Hidden things of dishonesty—Dishonesty is here the old English word for dishonour or shame; and this whole phrase means concealed deeds of shame. It refers not to obscene practices, but either to secret partisan managements imputed to Paul, or, more probably, to the methods by which the Jerusalem party obtained a foothold in the Corinthian Church. Paul’s unvailed gospel is too open and above-board for such secrecies.

Craftiness—Unscrupulousness; the conduct of a party capable of any thing and of every thing.

Handling the word… deceitfully—The same as 2Co_2:17, corrupting the word of God, that is, adulterating it with that obsolete Judaism which belittled Christ.

Manifestation—Not only taking off the vail, but showing in clear, strong light the truth.

Every man’s conscience—Literally, every conscience of men; the universal human conscience.

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

But have renounced; rather, but we renounced. We renounced them once and forever at our baptism. The hidden things of dishonesty; literally, of shame; meaning, of course, of all that causes shame. Disgraceful as may be calunmies of my Jewish opponents, I have said farewell forever to everything for which a good man would blush. "Honest" was originally like the Greek word kalov, a general expression for moral excellence, as in Pope"s line

An honest man"s the noblest work of God.

Fletcher"s

Man is his own star, and the soul that can Be honest is the only perfect man.

In craftiness. The word implies all subtle, cunning, underhand dealing, (2Co_11:3) and it is clear from 2Co_12:16 that St. Paul had been charged with such conduct. The word is both used and illustrated in Luk_20:23. Handling the word of God deceitfully. He has already repudiated this charge by implication in 2Co_2:17, and he was always anxious to maintain an attitude of transparent sincerity (2Co_1:12) by uttering the truth and the whole truth (2Co_2:17; Act_20:27) and not adulterating it. He had to meet such insinuations even in his first extant letter. (1Th_2:3) By manifestation of the truth. The constant recurrence to this thought shows the apostle"s anxiety to remove the suspicion, created by the attacks of his opponents, that he had an esoteric teaching for some, (2Co_1:13) kept some of his doctrines "The truth" cannot be preached by the aid of lies. The prominence of the word "manifest" in this Epistle is remarkable. St. Paul seems to be haunted by it. (2Co_2:16 2Co_3:3 2Co_4:10 2Co_5:10, 11 7:12 11:6) Commending ourselves. This is the only form of self-commendation or of "commendatory letter" for which I care. There is evidently a reference to the same verb used in 2Co_3:1. Before God (see 2Co_2:17 2Co_7:12; Gal_1:20) These solemn appeals are meant to show that it would be morally impossible for him to act as he was charged with acting. If he can assert his own integrity he will do so only as consciously in the presence of God.

HOMILIES BY J.R. THOMSON Ver. 2.

Truth and conscience.

In these comprehensive words of the apostle is revealed the true power of the Christian minister. This is represented as consisting of three several elements.

I THE INSTRUMENT WHICH IS ENTRUSTED TO THE CHRISTIAN MINISTER TO WIELD.

1. In itself it is the truth. All truth is precious and powerful. But the truth, as it is in Jesus, is supreme in moral, spiritual power. The truth of God"s righteousness and love, as they are united and harmonious in the gospel of Christ, is the greatest moral force which has entered and wrought in our humanity. It has rower to convince the judgment, to convert the heart, to control the will, to constrain the life.

2. This truth exercises its power by simple manifestation. It does not needour apologies or defence, our ornaments or recommendations. It does its work best when it is simply allowed to shine by its own light, to take its own course.

II THE MATERIAL UPON WHICH THE CHRISTIAN MINISTER HAS TO WORK; i.e. "every man"s conscience." Some religious teachers appeal to men"s interests, others to their fears, some to their superstition, others to their vanity. But the true appeal is to the conscience. "Why even of yourselves judge ye not what is right?" "I speak as unto wise men, judge ye what I say." Other principles of action address themselves to inferior parts of human nature, and produce proportionate results. But Christian truth aims high, calls forth into action the noblest faculties of the soul. Literally translated, the phrase is, "to every conscience of men," which seems to suggest that, whether the conscience be enlightened or crude, sluggish or active, it is evermore, when aroused, a witness to God"s Word, The truth and the conscience are alike of Divine origin, and they are adapted the one to the other. What the truth utters the conscience echoes.

The preacher of righteousness may be assured that to his words there is always a response in human hearts.

III THE SPIRIT IN WHICH THE CHRISTIAN MINISTER USES THE DIVINELY FASHIONED IMPLEMENT WHICH OPERATES UPON THE DIVINELY FASHIONED NATURE. It is "in the sight of God." He who works thus will work honestly, faithfully, earnestly. And his work will be profitable to men and acceptable to God. T.

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

But have renounced - Set at open defiance. The hidden things of shame - All things which men need to hide, or to be ashamed of. Not walking in craftiness - Using no disguise, subtlety, guile. Nor privily corrupting the pure word of God - By any additions or alterations, or by attempting to accommodate it to the taste of the hearers.

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

but we have renounced the hidden things of shame, not walking in craftiness, nor handling the word of God deceitfully; but by the manifestation of the truth commending ourselves to every man's conscience in the sight of God . [This verse contrasts the true Christian ministry with that false form of it employed by Paul's enemies. They, preaching from selfish motives, had sought to undermine Paul's influence by calumny, by crafty perversions of his statements, and by adulterating the gospel with obsolete Judaism. Paul, on the contrary, had practiced nothing which shame would prompt him to hide, had used no crooked or partisan arts, had taught nothing in private which he did not teach in public; and had, by his open, candid frankness in presenting the truth, commended himself to every variety of conscience, behaving himself as in the sight of God.]

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.

2. But have renounced the hidden things of dishonesty. This glorious ministry was under no “veil” and was not hidden. Its ministers must turn away from all dishonest practices or teachings. Paul intends to rebuke, by his example, the false and deceitful teachers who sought to bring the Corinthians under the old Jewish covenant. Nor handling the word of God deceitfully. His enemies not only resorted to calumny, but perverted the word of the Lord by adulterating it with the elements of the law, of tradition, and with false ideas of Christ. See Gal. 6:12, 13. Commending ourselves to every man's conscience in the sight of God. He presented the truth and made his appeal directly to the human conscience, that monitor which God has given to all men.

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.

2. συνιστάνοντες (ABP) rather than συνιστάντες (אCDFG) or συνιστῶντες (D3KL). Comp. 2Co 6:4.

2. ἀλλὰ ἀπειπάμεθα. But (on the contrary) we have renounced the hidden things of shame, comp. τὰ κρυπτὰ τοῦ σκότους (1Co 4:5); also Eph 5:12 and Rom 2:16. ‘Dishonesty’ (A.V.) in 1611 might mean ‘disgrace’ or ‘shame’: “It is a great reproche and dishonesty for the husband to come home without his wiffe, or the wyffe withoute her husbande” (More, Utopia, p. 138 ed. Arber): but now it is misleading. In the N.T. αἰσχύνη is rare (Luk 14:9; Php 3:19; Heb 12:2, Jud 1:13; Rev 3:3; Rev 3:18); in the LXX. it is very frequent. For the genitive comp. εἰς πάθη ἁτιμίας (Rom 1:26). From ἀπειπάμεθα (here only) we are not to infer that he gave these shameful things up: he abjured them from the first. Comp. δότε τὸν μισθόν μου, ἢ ἀπείπασθε (Zec 11:12). Everything which shame naturally hides he kept himself free from. Plato is said to have defined αἰσχύνη as φόβος ἐπὶ προσδοκίᾳ ἀδοξίας. With the form ἀπειπάμεθα comp. προείπαμεν (1Th 4:6), and see WH. II. Appendix, p. 164; Winer, p. 103.

πανουργίᾳ. This shows what he specially has in his mind,—unscrupulous conduct, readiness for anything, especially underhand practices, in order to gain one’s ends (2Co 11:3; 1Co 3:19; Eph 4:14): from everything of this kind he kept aloof. ‘Craftiness,’ like astutia (Vulgate), emphasizes the cunning which πανουργία often implies. He perhaps refers to the unscrupulous cunning with which the Judaizers beguiled the Corinthians, passing themselves off as ministers with superior authority. Assuming that 10–13 is part of the second lost letter, this may be a reference to 2Co 11:3; or to 2Co 12:16, which shows that S. Paul was accused of πανουργία.

δολοῦντες τὸν λόγον τοῦ θεοῦ. Unlike καπηλεύοντες (2Co 2:17), this does not imply that the falsifying was done for gain: see 2Co 1:12. He does not intrigue, and he does not adulterate the Gospel with worthless traditions and strained misinterpretations.

ἀλλὰ τῇ φανερώσει τῆς ἀληθείας. In marked contrast to τὰ κρυπτὰ τῆς αἰσχύνης and πανουργία: but (on the contrary) by the manifestation of the truth (placed first with emphasis), viz. the truth of the Gospel (Gal 2:5; Gal 2:14). See on 2Co 2:16.

συνιστάνοντες ἑαυτούς. See critical note. This commending ourselves looks back to 2Co 3:1. The use of the reflexive pronoun of the 3rd pers. with verbs of the 1st (Act 23:14; Rom 8:23; Rom 15:1; 1Co 11:31) and 2nd (Luk 12:1; Luk 12:33; Luk 16:9; Luk 16:15; Luk 17:3; Luk 17:14) is common where no ambiguity is involved: comp. 2Co 4:5, 2Co 5:12; 2Co 5:15, 2Co 6:4.

πρὸς πᾶσαν συνείδησιν ἀνθρώπων = πρὸς τὴν πάντων τῶν ἀνθρώπων συνείδησιν. Comp. πᾶσαν ψυχὴν ἀνθρώπου (Rom 2:9). S. Paul does not commend himself to men’s fancies, or passions, or prejudices, or even to their intellect; but to that power which God has given to each to discern between right and wrong. Every kind of conscience will recognize his integrity. See on 2Co 1:12, and Ellicott on Eph 1:8.

ἐνώπιον τοῦ θεοῦ. The commendation is made with all solemnity, the judges to whom he appeals being reminded that he and they will be responsible for the verdict: comp. Gal 1:20; 2Ti 2:14; 2Ti 4:1. “The strength of St Paul’s language is to be explained by the unscrupulous calumnies cast upon him by his enemies” (Lightfoot on Gal 1:20). Deus ipse testis est nos manifestare puram veritatem, cujus oculos nihil latet (Herveius Burgidolensis). Magnum esset, si hoc solummodo de hominibus diceret; sed, quia homines falli possunt, ideo subjunxit quod majus est incomparabiliter (Atto Vercellensis).

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.

2. ἀπειπάμεθα. The verb both in act. and mid. has a variety of meanings, but there is no doubt as to its meaning here; ‘we have renounced’ or ‘we renounce,’ abdicamus occulta dedecoris (Vulg.). The aor. is timeless, or “ingressive,” J. H. Moulton, pp. 109, 134. This is more probable than that the aor. refers to the same period as ἠλεήθημεν. It is not likely that St Paul means that at his call he definitely renounced certain things. And of course ἀπειπάμεθα does not mean that he had previously practised what he here says that he has renounced, as was the case with St Matthew and Zacchaeus as toll-collectors. He means that these practices are quite alien to the work of an Apostle. On this 1st aor. in -α see WH. App. p. 164; Winer, p. 103; Blass, § 21. 1. The mid. of ἀπεῖπον is not found in classical Attic, and the dictum of Thomas Magister (57) that ἀπειπάμην is better Greek than ἀπεῖπον may be doubted. In Joseph. Ant. XVII. iii. 1 we have ἀπείπεσθαι τήνδε τὴν γαμετήν,—a very rare instance of the 2nd aor. mid.

τὰ κρυπτὰ τῆς αἰσχύνης. The exact meaning of ‘the hidden things of shame’ is not clear; but they are the opposite of παρρησία. ‘The hidden things which bring disgrace when they are known,’ or ‘which make a man ashamed of himself,’ or ‘which shame makes a man conceal.’ The general sense is much the same however we analyse the expression. He is not thinking of heathen vices (Eph 5:12), but of the underhand methods of the false teachers. An allusion to circumcision (Thdrt.) is certainly not intended. See on τὰ κρυπτὰ τοῦ σκότους (1Co 4:5). ‘The hidden things of dishonesty’ (AV) was not far wrong in 1611, when ‘dishonesty’ might mean ‘disgrace,’ and ‘honesty’ (1Ti 2:2) might mean ‘decorous behaviour,’ and ‘honest’ (Rom 12:17) ‘honourable,’ or ‘of good report.’ This usage still survives in the expression “to make her an honest woman,” but ‘dishonesty’ here is now misleading.

μὴ περιπατοῦντες ἐν πανουργίᾳ. ‘So that we do not walk in craftiness’; non ambulantes in astutia (Vulg.). This is a result of renouncing τὰ κρυπτὰ τ. αἰσχύνης. By πανουργία is meant unscrupulous readiness to adopt any means in order to gain one’s ends. Excepting Luk 20:23, only in Paul (11:3; 1Co 3:19; Eph 4:14). The Apostle had been accused of being a πανοῦργος (12:16), and if 10-13 is part of the intermediate severe letter, this passage may be a reference to that, or to 11:3. If πανουργία refers to the manoeuvres of the Judaizers, it may point to their efforts to undermine the influence of the Apostle. In our ignorance of the circumstances, there is abundant room for conjectures. See on 1Co 3:3 for περιπατεῖν of daily conduct, a very freq. use in Paul, = versari; also Hort on 1Pe 1:15; Milligan on 1Th 2:12; Lukyn Williams on Gal 1:13.

μηδὲ δολοῦντες τ. λόγον τ. Θεοῦ. See on 3:17. The verb occurs nowhere else in N.T. and only twice in LXX (Psa 15:3, Psa 36:2). Here, as in 2:17 and 1Co 14:36, ὁ λόγος τ. Θεοῦ means the Gospel message, which is its usual, though not invariable, meaning in Paul (1Th 2:13; Php 1:14; Col 1:25; 1Ti 4:5; 2Ti 2:9; Tit 2:5). See Harnack, The Constitution and Law of the Church, p. 340. By δολοῦντες he means using fallacious arguments and misinterpretations, and falsifying the relation of the old revelation to the new. The Judaizers of course resented his use of the O.T. and his disregard of the letter of the Law.

ἀλλὰ τῇ φανερώσει. ‘But, on the contrary, by manifestation.’ The word occurs in Biblical Greek only here and 1Co 12:7: it is selected in opposition to τὰ κρυπτὰ τῆς αἰσχύνης Cf. 1:12, 3:12, 11:3.

τῆς ἀληθείας. In opposition to δολοῦντες. ‘By the manifestation of the truth’ stands first with emphasis; by that, and by nothing else, do they commend themselves; no letters of recommendation, no wily arts, no crying of ‘peace’ when there is no peace (Jer 6:14, Jer 8:11). In Gal 2:5, Gal 2:14, where St Paul is dealing with similar opponents, we have the more definite expression ἡ ἀλήθεια τ. εὐαγγελίου, and in Col 1:5, ὁ λόγος τῆς ἀληθείας τ. εὐαγγελίου. In all these places the expression is a protest against misrepresentations of the Gospel and spurious substitutes for it, especially such as destroyed Christian liberty. Veritas quam manifestamus nos ipsos effcit commendabiles (Herveius).

συνιστάνοντες ἑαυτούς. This looks back to 3:1-6. Remembering who sent him and made him competent for the work, he is not afraid to magnify his office, although he knows that his doing so may be maliciously misinterpreted. Reflexive pronouns of the 3rd pers. with verbs of the 1st pers. plur. are freq. (v. 5, 5:12, 15, 6:4; 1Co 11:31; Rom 8:23, Rom 8:15:1; etc.). The simplification is convenient where it causes no ambiguity.

πρὸς πᾶσαν συνείδησιν ἀνθρώπων. ‘Unto the human conscience in all its forms’; see Westcott on Eph 1:3, Eph 4:8, and cf. Rom 2:9; Eph 1:8, Eph 1:4:19, 31, Eph 1:5:3, Eph 1:9, Eph 1:6:18; etc. Passion and prejudice are no safe judges; reason cannot always be trusted; even conscience is not infallible, for the conscience of this or that individual, or class, or profession may give a faulty decision. St Paul takes a wider range. He appeals to every kind of conscience among men, confident that they will all admit the justice of his claim; and securus judicat orbis terrarum. For this use of πρός comp. πρὸς τὸν Θεόν in 3:4; for συνείδησις see on 1:12.

ἐνώπιον τοῦ Θεοῦ. The accumulation of solemn language in this verse here reaches a climax. He has felt the seriousness of the charges which had been openly formulated, or secretly insinuated, against him by his wily opponents, and he meets them seriously and without compromise. He appeals, not only to every form of human conscience, but to Him to whose mercy (v. 1) he owes the high calling which has subjected him to so much criticism, and under whose eye every conscience works: τοὺς εὖ φρονοῦντας ἔχομεν μάρτυρας καὶ τὸν τοῦ συνειδότος Ἐπόπτην (Thdrt.). The appeal can go no higher. Magnum esset, si hoc solummodo de hominibus diceret; sed, quia homines falli possunt, ideo subjunxit quod majus est incomparabiliter (Atto Vercellensis). Cf. 7:13; Rom 14:22.

The reading συνιστάνοντες (A ? B P 47, 67*, 80) is not quite certain; συνιστάντες (א C D* F G 17, 39) is preferred by some editors: either is to be preferred to συνιστῶντες (D3 E K L). Winer, p. 94, note.

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

Dishonesty [της αισχυνης] . Rev., more correctly, shame. Compare Eph 5:12.

Craftiness [πανουργια] . See on Luk 20:23.

Handling deceitfully [δολουντες] . Only here in the New Testament. Primarily, to ensnare; then to corrupt. Used of adulterating gold, wine, etc. See on which corrupt, ch. 2 17. This verb has a narrower meaning than the one used there [καπηλευειν] ; for, while that means also to corrupt, it adds the sense for gain 's sake. The Vulgate renders both by the same word, adulterantes. Compare Dante :

"Thus did Sabellius, Arias, and those fools Who have been even as swords unto the Scriptures In rendering distorted their straight faces." " Paradiso, " 13, 128 - 130.

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