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2Co_4:1. Διὰ τοῦτο ] Paul now reverts, it is true, to what had been begun in 2Co_3:12 f., but had, owing to the comparison with Moses and the discussion thence arising about the hardening of the Jews and the freedom contrasted with it (2Co_3:14-18), remained without further elucidation, but reverts in such a way that he attaches it to what immediately precedes by διὰ τοῦτο . Therefore, since the Christians are so highly privileged as was specified in 2Co_3:17-18, we become, in the possession of the office, which ministers to this Christian freedom and glorification … not dejected.
καθὼς ἠλεήθ .] a modal definition, full of humility (comp. 1Co_15:10; 1Co_7:25), to ἔχουτες τ . διακ . ταύτ .: “having this ministry in accordance with the (divine) mercy imparted to us.” The important practical bearing of this addition is aptly indicated by Bengel: “Misericordia Dei, per quam ministerium accipitur, facit strenuos et sinceros.”
οὐκ ἐκκακοῦμεν ] Lachmann, Teschendorf, and Rückert, following A B D* F G à , read ἐγκακοῦμεν (comp. 2Co_4:16; Luk_18:1; Gal_6:9; Eph_3:13; 2Th_3:13). But this appears to be a correction, since only ἐγκακεῖν , and not ἐκκακεῖν (which is here the reading of C D*** E K L), occurs for certain out of the N. T. and the Fathers and ancient lexicographers. Polyb. iv. 19. 10; Theodotion, Pro_3:11; Symmachus, Gen_27:46; Num_21:5; Isa_7:16. Comp. ἐγκάκησις , Symmachus, Psa_119:143. Probably ἐκκακεῖν was at that time only in oral use, and came first through Paul and Luke into the language of ecclesiastical writings. It means, however, to become cowardly, to lose courage. Hesychius, ἠδημόνησεν · ἐξεκάκησεν ; Suidas, ἐξεκάκησα · ἀπηγόρευσα . The contrast in 2Co_4:2 is not adverse to this signification; for the becoming dejected through any kind of difficulties (with Pelagius, Theodoret, Oecumenius, Beza, and others, to think only of sufferings is arbitrary) leads easily to κρυπτὰ τῆς αἰσχύνης , while bold, brave, unweakened courage disdains such things. Comp. the demeanour of Luther. Hence Rückert is mistaken in holding that, for the sake of the contrast, we must assume the general signification: to abandon oneself to badness, a signification which cannot elsewhere be made good for ἐγκακ . or for ἐκκακ . (in Polybius, iv. 19. 10, ἐνεκάκησαν means, “they were lazy”). Chrysostom is in substance correct: οὐ κστσπίπτομεν , ἀλλὰ καὶ χαίρομεν καὶ παῤῥησιαζόμεθα . The opposite is the preservation of the holy ἀνδρία (1Co_16:13).