2 Corinthians 4:2

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.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(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” (2Corinthians 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. 2Corinthians 12:16), and to that imputation, perhaps also to another covered by the same general term (see Ephesians 5:12, and Notes on 2Corinthians 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 1Corinthians 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 2Corinthians 2:17. In “commending ourselves” we trace a return to the topic of 2Corinthians 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.

Matthew Henry's Concise Commentary

4:1-7 The best of men would faint, if they did not receive mercy from God. And that mercy which has helped us out, and helped us on, hitherto, we may rely upon to help us even to the end. The apostles had no base and wicked designs, covered with fair and specious pretences. They did not try to make their ministry serve a turn. Sincerity or uprightness will keep the favourable opinion of wise and good men. Christ by his gospel makes a glorious discovery to the minds of men. But the design of the devil is, to keep men in ignorance; and when he cannot keep the light of the gospel of Christ out of the world, he spares no pains to keep men from the gospel, or to set them against it. The rejection of the gospel is here traced to the wilful blindness and wickedness of the human heart. Self was not the matter or the end of the apostles' preaching; they preached Christ as Jesus, the Saviour and Deliverer, who saves to the uttermost all that come to God through him. Ministers are servants to the souls of men; they must avoid becoming servants to the humours or the lusts of men. It is pleasant to behold the sun in the firmament; but it is more pleasant and profitable for the gospel to shine in the heart. As light was the beginning of the first creation; so, in the new creation, the light of the Spirit is his first work upon the soul. The treasure of gospel light and grace is put into earthen vessels. The ministers of the gospel are subject to the same passions and weaknesses as other men. God could have sent angels to make known the glorious doctrine of the gospel, or could have sent the most admired sons of men to teach the nations, but he chose humbler, weaker vessels, that his power might be more glorified in upholding them, and in the blessed change wrought by their ministry.

Barnes' Notes on the Bible

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 2 Corinthians 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, 2 Corinthians 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 2 Corinthians 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; John 8:9; Romans 2:15 note; 1 Corinthians 10:25, 1 Corinthians 10:27-29 notes; 2 Corinthians 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:

continued...

Jamieson-Fausset-Brown Bible Commentary

2. renounced—literally, "bid farewell to."

of dishonesty—rather, "of shame." "I am not ashamed of the Gospel of Christ" (Ro 1:16). Shame would lead to hiding (2Co 4:3); whereas "we use great plainness of speech" (2Co 3:12); "by manifestation of the truth." Compare 2Co 3:3, "manifestly declared." He refers to the disingenuous artifices of "many" teachers at Corinth (2Co 2:17; 3:1; 11:13-15).

handling … deceitfully—so "corrupt" or adulterate "the word of God" (2Co 2:17; compare 1Th 2:3, 4).

commending—recommending ourselves: recurring to 2Co 3:1.

to—to the verdict of.

every man's conscience—(2Co 5:11). Not to men's carnal judgment, as those alluded to (2Co 3:1).

in the sight of God—(2Co 2:17; Ga 1:10).

Matthew Poole's Commentary

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.

Gill's Exposition of the Entire Bible

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", Ephesians 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.

Geneva Study Bible

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

(b) Subtilty and every type of deceit which men hunt after, as it were dens and lurking holes, to cover their shameless dealings with.

(c) This is that which he called in the former chapter, making merchandise of the word of God.

EXEGETICAL (ORIGINAL LANGUAGES)

Meyer's NT Commentary

2 Corinthians 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 1 Corinthians 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. Psalm 15:3. It is done by alterations and foreign admixtures. Comp. 2 Corinthians 2:17, 2 Corinthians 1:12.

τῇ φανερώσει τῆς ἀληθ. through the manifestation of the truth (comp. 1 Corinthians 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. Romans 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 (2 Corinthians 3:1), but on their part not merely by letters of recommendation, but even by intrigues (ἐν πανουργίᾳ, 2 Corinthians 11:3, 2 Corinthians 12:16; Ephesians 4:14; Luke 20:23) and by adulteration of the gospel (ΔΟΛΟῦΝΤΕς ΤῸΝ ΛΌΓ. Τ. ΘΕΟῦ) sought to make themselves honoured and beloved among others. Comp. 1 Thessalonians 2:3-4. Overlooking this, Rückert recommends for ΣΥΝΙΣΤ. the general meaning of laying down, setting forth, proving (Romans 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. Romans 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 God’s 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. 2 Corinthians 2:17, 2 Corinthians 7:12; Galatians 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.”

Expositor's Greek Testament

2 Corinthians 4:2. ἀλλʼ ἀπειπάμεθα τὰ κρυπτὰ κ.τ.λ.: but we have renounced (the “ingressive aorist”; cf. ἐσίγησεν, Acts 15:12) the hidden things of shame; cf. Romans 13:12, Ephesians 4:22. The stress is on τὰ κρυπτά; it is the openness and candour of his ministry on which he insists (cf. John 3:20).—μὴ περιπατ. κ.τ.λ.: not walking in craftiness (see 2 Corinthians 10:3 and reff. above; περιπατεῖν = versari), nor handling deceitfully (οὐδὲ ἐν δόλῳ, 1 Thessalonians 2:3, cf. chap. 2 Corinthians 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 2 Corinthians 12:16, viz., that being πανοῦργος he had taught the Corinthians δόλῳ); but by the manifestation of the truth (cf. 2 Corinthians 6:7, 2 Corinthians 7:14), sc., by plain statement of the truths of the Gospel in public preaching, commending ourselves (here is our Letter of Commendation, 2 Corinthians 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. 1 Corinthians 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 (2 Corinthians 4:1-6) have been chosen as the Epistle for St. Matthew’s Day, probably on account of the apparent applicability of 2 Corinthians 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.

Cambridge Bible for Schools and Colleges

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. 2 Corinthians 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, Luke 14:9; Php 3:19; Revelation 3:18. What the Apostle has renounced is all secret practices, which, when found out, cause shame. Cf. John 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 Luke 20:20-23. See also ch. 2 Corinthians 11:3, where it is rendered subtilty. St Paul was accused of this. See ch. 2 Corinthians 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. 2 Corinthians 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. 2 Corinthians 3:1, where see note.

to every man’s conscience] See note on ch. 2 Corinthians 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.

Bengel's Gnomen

2 Corinthians 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), Romans 1:16. The antithesis is by manifestation, which presently follows, and we speak, 2 Corinthians 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. 2 Corinthians 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. 2 Corinthians 5:11; not to carnal judgments; 2 Corinthians 3:1, where the carnal commendation of some is by implication referred to and stigmatised.

Pulpit Commentary

Verse 2. - 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 καλὸς, 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 (2 Corinthians 11:3), and it is clear from 2 Corinthians 12:16 that St. Paul had been charged with such conduct. The word is both used and illustrated in Luke 20:23. Handling the word of God deceitfully. He has already repudiated this charge by implication in 2 Corinthians 2:17, and he was always anxious to maintain an attitude of transparent sincerity (2 Corinthians 1:12) by uttering the truth and the whole truth (2 Corinthians 2:17; Acts 20:27), and not adulterating it. He had to meet such insinuations even in his first extant letter (1 Thessalonians 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 (2 Corinthians 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 (2 Corinthians 2:16; 2 Corinthians 3:3; 2 Corinthians 4:10; 2 Corinthians 5:10, 11; 2 Corinthians 7:12; 2 Corinthians 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 2 Corinthians 3:1. Before God (see 2 Corinthians 2:17; 2 Corinthians 7:12; Galatians 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. 2 Corinthians 4:2

Vincent's Word Studies

Dishonesty (τῆς αἰσχύνης)

Rev., more correctly, shame. Compare Ephesians 5:12.

Craftiness (πανουργίᾳ)

See on Luke 20:23.

Handling deceitfully (δολοῦντες)

Only here in the New Testament. Primarily, to ensnare; then to corrupt. Used of adulterating gold, wine, etc. See on which corrupt, 2 Corinthians 2:17. This verb has a narrower meaning than the one used there (καπηλεύειν); 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, Arius, and those fools

Who have been even as swords unto the Scriptures

In rendering distorted their straight faces."

"Paradiso," xiii., 128-130.