2 Corinthians 4:1-2
Therefore seeing we have this ministry, even as we obtained mercy we faint not, but we have renounced the hidden things of shame.
Seeing he had uttered great things and had set himself and all the faithful before Moses, aware of the height and greatness of what he had said, observe how he moderates his tone again. For it was necessary on account of the false Apostles to exalt his hearers also, and again to calm down that swelling; yet not to do it away, since this would be a trifler’s part. Wherefore he manages this in another manner, by showing that not of their own merits was it, but all of the loving-kindness of God. Wherefore also he says, Therefore seeing we have this ministry. For nothing more did we contribute, except that we became ministers, and made ourselves subservient to the things given by God. Wherefore he said not ‘largess,’ nor ‘supply,’ but ‘ministry.’ Nor was he contented with this even, but added, as we obtained mercy. For even this itself, he says, the ministering to these things, is of mercy and loving-kindness. Yet it is mercy’s to deliver from evils, not to give so many good things besides: but the mercy of God includes this also.
We faint not. And this indeed is to be imputed to His loving-kindness. For the clause, as we obtained mercy, take to be said with reference both to the ministry, and to the words, we faint not. And observe how earnestly he endeavors to lower his own things. ‘For,’ says he, ‘that one who has been counted worthy of such and so great things, and this from mercy only and loving-kindness, should show forth such labors, and undergo dangers, and endure temptations, is no great matter. Therefore we not only do not sink down, but we even rejoice and speak boldly.’ For instance, having said, we faint not, he added,
2 Corinthians 4:2. But we have renounced the hidden things of shame, not walking in craftiness, nor handling the word of God deceitfully.
And what are the hidden things of shame? We do not, he says, profess and promise great things, and in our actions show other things, as they do; wherefore also he said, You look on things after the outward appearance; but such we are as we appear, not having any duplicity, nor saying and doing such things as we ought to hide and veil over with shame and blushes. And to interpret this, he added, not walking in craftiness. For what they considered to be praise, that he proves to be shameful and worthy of scorn. But what is, in craftiness? They had the reputation of taking nothing,, but they took and kept it secret; they had the character of saints and approved Apostles, but they were full of numberless evil things. But, says he, we have renounced these things: (for these are what he also calls the hidden things of shame; being such as we appear to be, and keeping nothing veiled over. And that not in this [our] life only, but also in the Preaching itself. For this is, nor handling the word of God deceitfully.
But by the manifestation of the truth.
Not by the countenance and the outward show, but by the very proof of our actions.
Commending ourselves to every man’s conscience.
For not to believers only, but also to unbelievers, we are manifest; lying open unto all that they may test our actions, as they may choose; and by this we commend ourselves, not by acting a part and carrying about a specious mask. We say then, that we take nothing, and we call you for witnesses; we say that we are conscious of no wickedness, and of this again we derive the testimony from you, not as they (sc. false Apostles) who, veiling over their things, deceive many. But we both set forth our life before all men; and we lay bare the Preaching, so that all comprehend it.
- Then because the unbelievers knew not its power, he added, this is no fault of ours, but of their own insensibility. Wherefore also he says,
2 Corinthians 4:3-4
But if our Gospel is veiled, it is veiled in them that are lost; in whom the God of this world has blinded the eyes of the unbelieving.
As he said also before, To some a savor from death unto death, to others a savor from life unto life, so he says here too. But what is the God of this world? Those that are infected with Marcion’s notions, affirm that this is said of the Creator, the just only, and not good; for they say that there is a certain God, just and not good. But the Manichees say that the devil is here intended, desiring from this passage to introduce another creator of the world besides the True One, very senselessly. For the Scripture uses often to employ the term God, not in regard of the dignity of that so designated, but of the weakness of those in subjection to it; as when it calls Mammon lord, and the belly god. But neither is the belly therefore God, nor Mammon Lord, save only of those who bow down themselves to them. But we assert of this passage that it is spoken neither of the devil nor of another creator, but of the God of the Universe, and that it is to be read thus; God has blinded the minds of the unbelievers of this world. For the world to come has no unbelievers; but the present only. But if any one should read it even otherwise, as, for instance, the God of this world; neither does this afford any handle, for this does not show Him to be the God of this world only. For He is called the God of Heaven, yet is He not the God of Heaven only; and we say, ‘God of the present day;’ yet we say this not as limiting His power to it alone. And moreover He is called the God of Abraham, and the God of Isaac, and the God of Jacob; and yet He is not the God of them alone. And one may find many other like testimonies in the Scriptures. How then has He blinded them? Not by working unto this end; away with the thought! But by suffering and allowing it. For it is usual with the Scripture so to speak, as when it says, God gave them up unto a reprobate mind. For when they themselves first disbelieved, and rendered themselves unworthy to see the mysteries; He Himself also thereafter permitted it. But what did it behoove Him to do? To draw them by force, and reveal to those who would not see? But so they would have despised the more, and would not have seen either. Wherefore also he added,
That the light of the Gospel of the glory of Christ should not dawn upon them.
Not that they might disbelieve in God, but that unbelief might not see what are the things within, as also He enjoined us, commanding not to cast the pearls before the swine. For had He revealed even to those who disbelieve, their disease would have been the rather aggravated. For if one compel a man laboring under ophthalmia to look at the sunbeams, he the rather increases his infirmity. Therefore the physicians even shut them up in darkness, so as not to aggravate their disorder. So then here also we must consider that these persons indeed became unbelievers of themselves, but having become so, they no longer saw the secret things of the Gospel, God thenceforth excluding its beams from them. As also he said to the disciples, Therefore I speak unto them in proverbs, because hearing they hear not. But what I say may also become clearer by an example; suppose a Greek, accounting our religion to be fables. This man then, how will he be more advantaged? By going in and seeing the mysteries, or by remaining without? Therefore he says, That the light should not dawn upon them, still dwelling on the history of Moses. For what happened to the Jews in his case, this happens to all unbelievers in the case of the Gospel. And what is that which is overshadowed, and which is not illuminated unto them? Hear him saying, That the light of the glorious Gospel of Christ who is the Image of God, should not dawn upon them. Namely, that the Cross is the salvation of the world, and His glory; that this Crucified One himself is about to come with much splendor; all the other things, those present, those to come, those seen, those not seen, the unspeakable splendor of the things looked for. Therefore also he said, dawn, that you may not look for the whole here, for that which is [here] given is only, as it were, a little dawning of the Spirit. Therefore, also above as indicating this, he spoke of savor; and again, earnest, showing that the greater part remains there. But nevertheless all these things have been hidden from them; but had been hidden because they disbelieved first. Then to show that they are not only ignorant of the Glory of Christ, but of the Father’s also, since they know not His, he added, Who is the Image of God? For do not halt at Christ only. For as by Him you see the Father, so if you are ignorant of His Glory, neither will you know the Father’s.