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This Chapter Verse Commentaries:
NASB (UPDATED) TEXT: 2Co_4:1-6
1Therefore, since we have this ministry, as we received mercy, we do not lose heart, 2but we have renounced the things hidden because of shame, not walking in craftiness or adulterating the word of God, but by the manifestation of truth commending ourselves to every man's conscience in the sight of God. 3And even if our gospel is veiled, it is veiled to those who are perishing, 4in whose case the god of this world has blinded the minds of the unbelieving so that they might not see the light of the gospel of the glory of Christ, who is the image of God. 5For we do not preach ourselves but Christ Jesus as Lord, and ourselves as your bond-servants for Jesus' sake. 6For God, who said, "Light shall shine out of darkness," is the One who has shone in our hearts to give the Light of the knowledge of the glory of God in the face of Christ.
2Co_4:1 "we" It is obvious that Paul is using the plural pronoun to refer to himself, as he does throughout this chapter.
▣ "we have this ministry" Paul is referring to "the ministry of the Spirit" (cf. 2Co_3:8), also called "the ministry of righteousness" (cf. 2Co_3:9). Paul uses this word for service, diakonia, so often in 2 Corinthians.
1. diakonço, 2Co_3:3; 2Co_8:19-20
2. diakonia, 2Co_3:7-9; 2Co_4:1; 2Co_5:18; 2Co_6:3; 2Co_8:4; 2Co_9:1; 2Co_9:12-13; 2Co_11:8
3. diakonos, 2Co_3:6; 2Co_6:4; 2Co_11:15; 2Co_11:23
Christians are saved to serve (cf. Eph_2:10). Christianity is not a "what's in it for me" focus as much as "what can I do for others because of what Christ has done for me" focus. Paul served and called to service (cf. Gal_2:20). See hyperlink at 1Co_4:1.
▣ "as we received mercy" God's mercy for Saul, who was such a staunch, militant, anti-Christian (cf. 1Ti_1:13; 1Ti_1:16), on the road to Damascus (aorist passive indicative) encouraged him to continue to preach the Good News in the face of adversity.
Paul wrote in Greek, but thought in Hebrew. The Greek term eleeô (i.e., mercy, pity, compassion) is used in the Septuagint to translate the Hebrew term hesed (see Special Topic at 1Co_13:1), which relates to covenant fidelity. YHWH is faithful to His covenant promises, even when humanity is not! Paul's dramatic conversion clearly reveals the compassion of God. He acts in mercy to Jews (cf. Rom_9:15-16; Rom_9:18; Rom_9:23-24; Rom_11:30) and to Gentiles (cf. Rom_11:32) for His own covenant purpose, which is the restoration of His image in mankind through the work of Christ and the ministry of the Spirit. God's loyalty to His covenant and His unchanging character of mercy is mankind's only hope.
▣ "we do not lose heart" This is present active indicative. This must be understood in the light of Paul's overall ministry and this particular context (cf. 2Co_4:16). Paul did feel like giving up several times. Jesus appeared to him in visions several times to encourage him (cf. Act_18:9-10; Act_23:11; Act_27:24; 2Ti_4:17). In this particular context, in the face of physical trials and problems with the church at Corinth, Paul had confidence that the merciful, covenantal God was there and in control (cf. 2Co_3:12). The task was too important to lose heart (cf. Mat_28:19-20; Luk_24:47; Act_1:8).
2Co_4:2 "we have renounced" This is aorist middle indicative. There is a series of things which Paul personally refused to use in his own ministry.
1. no underhanded means
2. no disgraceful methods
3. no cunning
4. no tampering with or watering down God's message
Each of these methods reflect the false teachers' charges or their actions.
NASB "the things hidden because of shame"
NKJV "the hidden things of shame"
NRSV "the shameful things that one hides"
TEV "secret and shameful deeds"
NJB "shameful secrecy"
Paul uses similar phrases to describe slavery to sin in Rom_6:21 and sins of humanity which will be revealed in 1Co_4:5 (also see 1Co_14:25). In this context the phrase seems to describe the methodology of the itinerant false teachers.
NASB, NKJV "not walking in craftiness"
NRSV "we refuse to practice cunning"
TEV "we do not act with deceit"
NJB "it is not our way to be devious"
This is a present active participle. Paul uses the term "crafty" (i.e., "all" plus "work") several times in his letters to Corinth (cf. 1Co_3:19; 2Co_4:2; 2Co_11:3; 2Co_12:16). We must be very careful about our methods as well as our goals. For in Christianity the means determine the end. This same word is used by Paul
1. in a quote from Job_5:13 referring to human wisdom (cf. 1Co_3:19)
2. of Satan tempting Eve (cf. 2Co_11:3)
3. of the trickery of Satan and the false teachers (cf. Eph_4:14)
4. here of the methods of false teachers
NASB "or adulterating the word of God"
NKJV "nor handling the word of God deceitfully"
NRSV "to falsify God's word"
TEV "nor do we falsify the word of God"
NJB "or to falsify the word of God"
This term and its related forms mean
1. watered down (cf. 2Co_2:17)
2. entrapped with bait (cf. Mat_26:4; Mar_14:1)
3. defrauded or deceived (cf. 2Co_11:13; Rom_3:13)
It refers to a changing message based on the hearer's sensibilities or trying to trick the hearers (cf. 1Co_1:23).
NASB "by the manifestation of truth"
NKJV "by manifestation of truth"
NRSV "by the open statement of the truth"
TEV "in full light of truth"
NJB "by showing the truth openly"
For "manifestation" see full note at 2Co_2:14. The term "truth" has the article and refers to the gospel of Christ, the New Covenant. The false teachers acted in shameful ways, secret ways, but Paul preached the full truth publicly. See hyperlink at 2Co_13:8.
▣ "commending ourselves to every man's conscience in the sight of God" Paul is referring to his self-limiting love for others (cf. 1Co_9:19-23). This does not speak of compromise, but voluntary self-limiting of freedom because of the cultural hang-ups or personal preferences of others. His intentionality was evangelism, not personal freedom (cf. Rom_14:1 to Rom_15:13; 1 Corinthians 8; 1Co_10:23 ff).
Paul uses these same terms in 2Co_5:11-21, which also emphasize the gospel and our part in its proclamation. See fuller note on "commend" at 2Co_3:1. See fuller note on "conscience" at 1Co_8:7; 1Co_10:25.
▣ "in the sight of God" This seems to be an idiomatic phrase parallel to "God is my witness." Other Pauline texts also use this phrase in a similar way (cf. Gal_1:20; 1Ti_5:21; 1Ti_6:13; 2Ti_2:14; 2Ti_4:1), also notice Paul's oath formula in 2Co_1:23; 2Co_11:31; and 1Th_2:5; 1Th_2:10).
2Co_4:3 "if" This is a first class conditional sentence, which is assumed to be true. Some people just do not get it (cf. Matthew 13).
▣ "our gospel is veiled" This is a Periphrastic perfect passive participle of "veiled" (cf. 2Co_3:14; 2Co_3:16). It is obvious to Paul that when he preached the gospel some men absolutely could not respond to it. As the Jews are "hardened" (cf. 2Co_3:14; and Isa_6:9-10), hearers in every age are also "blinded" (cf. 2Co_4:4). This is the mystery of predestination versus free will, the paradox of the gospel (cf. Joh_1:12; Joh_3:16 vs. Joh_6:44; Joh_6:65).
▣ "those who are perishing" Paul is continuing his analogy of the gospel as an aroma of life and of death (cf. 2Co_2:15; 1Co_1:18-19; 1Co_8:11; 1Co_10:9-10; 1Co_15:18). The proclamation of the gospel is serious business, to some life, but to some death.
For the concept of "perishing" see Special Topic at 1Co_8:11 and a discussion at 1Co_1:18.
2Co_4:4 "the god of this world" This evil personality is called by several names by Paul.
1. Satan (cf. Rom_16:20; 1Co_5:5; 1Co_7:5; 2Co_2:11; 2Co_11:14; 2Co_12:7; 1Th_2:18; 2Th_2:9; 1Ti_1:20; 1Ti_5:15)
2. Devil (cf. Eph_4:27; Eph_6:11-12; 1Ti_3:6-7; 2Ti_2:26; the plural used of the demonic, 1Co_10:20-21; 1Ti_4:1)
3. "the prince of the power of the air" (cf. Eph_2:2)
4. "the god of this age/world" (John calls him "the ruler of this age/world," Joh_12:31; Joh_14:30; Joh_16:11)
5. "the tempter" (cf. 1Th_3:5)
6. "the evil one" (cf. 2Th_3:3, this title is common in Matthew's and John's writings)
7. "an angel of light" (cf. 2Co_11:14)
This verse caused great concern to the early Church Fathers because it seemed to add fuel to the fire of the Gnostic and Arian false teachers. Therefore, unfortunately, they (Irenaeus, Tertullian, Origen, Chrysostom, Ambrose, Theodoret, and Augustine) changed the Greek of this text to: "in who God has blinded the mind of the unbeliever of this world." Now Satan is obviously referred to as the prince and power of this world (cf. Joh_12:31; Joh_14:30; Eph_2:2). These early Church Fathers were not reacting to the concept of a personal force of evil, but to the theological concept of the Gnostic Demiurge and the Arians' view of a less-than-divine Christ. See hyperlink at 1Co_7:5.
▣ "of this world" This is also the Greek term for "age" (i.e., aiônos) This seems to refer to the Jewish view of two ages: the current evil age dominated by sin and the age to come, set up and dominated by the Messiah (cf. Mat_28:20; Eph_2:2). For the full discussion of the two ages see Special Topic at 1Co_1:20. The terms "this world" (kosmos houtos) and "this age" (aiôn houtos) are used interchangeably (cf. George E. Ladd's A Theology of the New Testament, p. 223).
▣ "has blinded the minds of the unbelieving" This is an aorist active indicative. The term is used of spiritual blindness in Mat_15:14; Mat_23:16; 1Jn_2:11 and the concept is in John 9. This same term is used in a quote from the Septuagint of Isa_6:10 in Joh_12:40. It is a rather rare term in Paul's writings (cf. Rom_2:19 and here), but common in the Gospels.
In the Isaiah passage (i.e., 2Co_6:9-10) it is God's judgment that blinded the Israelites' spiritual eyes because of their continual unbelief. This same truth is expressed in Rom_1:21, where the passive voice implies God (cf. Rom_11:8-10, quoting Isa_29:10 and Psa_69:22-23). It is difficult to balance
1. human unbelief
2. divine hardening
3. satanic blinding
Belief is a gift and a necessary response! The covenantal paradox is the mystery of predestination and free will. We must let God be God and demand human accountability. See hyperlink/Predestination and the Need for A Theological Balance at 2Co_8:16-17.
Can you imagine the power that the evil one must have that he is able to blind the eyes of humans to the compelling beauty of the gospel (cf. Mat_13:19) and the wooing of the Holy Spirit to respond to it (cf. Joh_6:44; Joh_6:65)? Paul uses several metaphors to describe unbelief: (1) hardened hearts; (2) blinded minds; (3) seared consciences; and (4) blinded eyes. There is an ongoing spiritual conflict (cf. Eph_6:10-19).
NASB "so that they might not see the light of the gospel of the glory of Christ"
NKJV "lest the light of the gospel of the glory of Christ. . .should shine on them"
NRSV "to keep them from seeing the light of the gospel of the glory of Christ"
TEV "He keeps them from seeing the light shining on them, the light that comes from the Good News about the glory of Christ"
NJB "so that they cannot see shining the light of the gospel of the glory of Christ"
If you will notice in this context, there are several words that relate to light. This refers to
1. Jesus, often called "light" (cf. Joh_1:4; Joh_1:9; Joh_3:19; Joh_8:12)
2. possibly Paul's experience on the Damascus road (cf. Acts 9)
3. possibly an allusion to the Shekinah glory of God from the Exodus mentioned in 2Co_4:6; 2Co_3:7)
To not see Christ in the Scriptures is to miss salvation. The NT proclaims the glory of Christ, the gospel. The OT is fulfilled and completed in Him. He is the necessary foundation, cornerstone, cap stone, top stone. To miss Him is to shipwreck one's faith.
▣ "who is the image of God" To see Jesus is to see the Father (cf. Joh_1:18; Joh_14:8-9; Col_1:15; Heb_1:3). The NT asserts that Jesus was incarnated to serve three purposes.
1. to fully reveal the Father
2. to atone for sin
3. to give believers an example to follow
2Co_4:5 "we do not preach ourselves" Trying to interpret Paul's letter is like listening to only half of a phone conversation. We assume from Paul's statements the things that might have caused them. From 2Co_3:1, here, and chapters 10-13, it is obvious that Paul had those at Corinth who attacked him personally and his gospel. Paul is forcefully asserting Jesus' Lordship and his servanthood (cf. 1Co_3:5-9). He only defends himself (i.e., "ourselves" is emphatic) or magnifies his credentials (cf. chapter 12) in order to protect the validity of his gospel. For an interesting discussion on the limits of apostolic authority see George Ladd's A Theology of the New Testament, p. 382.
▣ "Christ Jesus as Lord" This phrase was the early church's profession of faith at baptism (cf. Rom_10:9-13; 1Co_12:3; Php_2:9-11). All three of the major terms used in the NT to designate the Promised One, the Suffering Servant, are used in this phrase.
1. Christ - This is the Greek equivalent of the Hebrew term messiah, which meant "an anointed one." It implies "one called and equipped by God for a specific task." In the OT three groups of leaders: priests, kings, and prophets were anointed. Jesus fulfills all three of these anointed offices (cf. Heb_1:2-3).
2. Jesus - This Hebrew name meant "YHWH saves" or "YHWH brings salvation." It was revealed to his parents by an angel (cf. Mat_1:21). "Jesus" is derived from the Hebrew word for salvation, hosea, suffixed to the covenant name for God, "YHWH." It is the same as the Hebrew name for Joshua.
3. Lord - The term "lord" (kurios) can be used in a general sense or in a specific theological sense. It can mean "mister," "sir," "master," "owner," "husband," or "the full God-man." The OT usage of this term (adon) came from the Jews' reluctance to pronounce the covenant name for God, YHWH (see Special Topic at 2Co_1:1), which was from the Hebrew verb "to be" (cf. Exo_3:14). They were afraid of breaking the commandment which said, "Thou shalt not take the name of the Lord thy God in vain" (cf. Exo_20:7; Deu_5:11). They thought if they did not pronounce it, they could not take it in vain. So, they substituted the Hebrew word, Adonai, which had a similar meaning to the Greek word, Kurios (Lord). The NT Authors used this term to describe the full deity of Christ.
There are several confessional phrases used of Jesus.
1. Jesus is the Messiah/Christ - Act_5:42; Act_9:22; Act_17:3; Act_18:5; Act_18:28; 1Co_1:23
2. Jesus is the Son of God - Act_9:20; Rom_1:3-4; Heb_4:14
3. Jesus is Lord - Act_2:36; Act_10:36; Act_11:20; Rom_10:9; 2Co_4:5; Php_2:11; Col_2:6
In a sense these summarize the early church's understanding of Jesus of Nazareth.
2Co_4:6 "For God who said, 'Light shall shine out of darkness'" This is an allusion to Gen_1:3 and a personal allusion to Paul's Damascus road experience (cf. Act_9:1-22; Act_22:3-16; Act_26:9-18). For Peter the same kind of revelatory experience involving Jesus and light (i.e., glory) occurred on the Mount of Transfiguration (cf. 2Pe_1:19).
▣ "hearts" See Special Topic at 1Co_14:25.
▣ "glory of God" This seems to relate to the Shekinah cloud of glory that symbolized the presence of YHWH in the book of Exodus (cf. 2Co_3:17). This symbol of God's presence was transferred to the Ark of the Covenant after the crossing of the Jordan River into the Promised Land. YHWH is fully known, not as a visible, physical object, but in Jesus, the incarnation of deity. See hyperlink at 1Co_2:7.
▣ "in the face of Christ" This is the continuing comparison between the veil of Moses (cf. 2Co_3:13) and the perfect reflection of Jesus Christ (cf. Heb_1:3). Believers have seen the glory of Christ in the gospel (cf. 2Co_3:18).