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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 2 Corinthians 4:1–7. His three-level outline is real structure in the source text, so it is rendered as structure.
The apostle had, in the foregoing chapter, been magnifying his office, upon the consideration of the excellency or glory of that gospel about which he did officiate; and now in this chapter his design is to vindicate their ministry from the accusation of false teachers, who charged them as deceitful workers, or endeavoured to prejudice the minds of the people against them on account of their sufferings. He tells them, therefore, how they believed, and how they showed their value for their office as ministers of the gospel. They were not puffed up with pride, but spurred on to great diligence: "Seeing we have this ministry, are so much distinguished and dignified, we do not take state upon ourselves, nor indulge in idleness, but are excited to the better performance of our duty."
I.Two things in general we have an account of:
- Their constancy and sincerity in their work and labour, concerning which observe,
1.Their constancy and perseverance in their work are declared: "We faint not (Co2 4:1) under the difficulty of our work, nor do we desist from our labour." And this their stedfastness was owing to the mercy of God. From the same mercy and grace from which they received the apostleship (Rom 1:5), they received strength to persevere in the work of that office. Note, As it is great mercy and grace to be called to be saints, and especially to be counted faithful, and be put into the ministry (Ti1 1:12), so it is owing to the mercy and grace of God if we continue faithful and persevere in our work with diligence. The best men in the world would faint in their work, and under their burdens, if they did not receive mercy from God. By the grace of God I am what I am, said this great apostle in his former epistle to these Corinthians, Co1 15:10. And that mercy which has helped us out, and helped us on, hitherto, we may rely upon to help us even to the end.
2.Their sincerity in their work is avouched (Co2 4:2) in several expressions: We have renounced the hidden things of dishonesty. The things of dishonesty are hidden things, that will not bear the light; and those who practise them are, or should be, ashamed of them, especially when they are known. Such things the apostle did not allow of, but did renounce and avoid with indignation: Not walking in craftiness, or in disguise, acting with art and cunning, but in great simplicity, and with open freedom. They had no base and wicked designs covered with fair and specious pretences of something that was good. Nor did they in their preaching handle the word of God deceitfully; but, as he said before, they used great plainness of speech, and did not make their ministry serve a turn, or truckle to base designs. They had not cheated the people with falsehood instead of truth. Some think the apostle alludes to the deceit which treacherous gamesters use, or that of hucksters in the market, who mix bad wares with good. The apostles acted not like such persons, but they manifested the truth to every man's conscience, declaring nothing but what in their own conscience they believed to be true, and what might serve for the conviction of their consciences who heard them, who were to judge for themselves, and to give an account for themselves. And all this they did as in the sight of God, desirous thus to commend themselves to God, and to the consciences of men, by their undisguised sincerity. Note, A stedfast adherence to the truths of the gospel will commend ministers and people; and sincerity or uprightness will preserve a man's reputation, and the good opinion of wise and good men concerning him.
II.An objection is obviated, which might be thus formed:
"If it be thus, how then does it come to pass, that the gospel is hid, and proves ineffectual, as to some who hear it?" To which the apostle answers, by showing that this was not the fault of the gospel, nor of the preachers thereof. But the true reasons of this are,
1.Those are lost souls to whom the gospel is hid, or is ineffectual, Co2 4:3. Christ came to save that which was lost (Mat 17:11), and the gospel of Christ is sent to save such; and, if this do not find and save them, they are lost for ever; they must never expect any thing else to save them, for there is no other method or means of salvation. The hiding of the gospel therefore from souls is both an evidence and cause of their ruin.
2.The god of this world hath blinded their minds, Co2 4:4. They are under the influence and power of the devil, who is here called the god of this world, and elsewhere the prince of this world, because of the great interest he has in this world, the homage that is paid to him by multitudes in this world, and the great sway that, by divine permission, he bears in the world, and in the hearts of his subjects, or rather slaves. And as he is the prince of darkness, and ruler of the darkness of this world, so he darkens the understandings of men, and increases their prejudices, and supports his interest by keeping them in the dark, blinding their minds with ignorance, and error, and prejudices, that they should not behold the light of the glorious gospel of Christ, who is the image of God. Observe,
(1.)Christ's design by his gospel is to make a glorious discovery of God to the minds of men. Thus, as the image of God, he demonstrates the power and wisdom of God, and the grace and mercy of God for their salvation. But,
(2.)The design of the devil is to keep men in ignorance; and, when he cannot keep the light of the gospel out of the world, he makes it his great business to keep it out of the hearts of men.
III.A proof of their integrity is given, Co2 4:5.
They made it their business to preach Christ, and not themselves: We preach not ourselves. Self was not the matter nor the end of the apostles' preaching: they did not give their own notions and private opinions, nor their passions and prejudices, for the word and will of God; nor did they seek themselves, to advance their own secular interest or glory. But they preached Christ Jesus the Lord; and thus it did become them and behove them to do, as being Christ's servants. Their business was to make their Master known to the world as the Messiah, or the Christ of God, and as Jesus, the only Saviour of men, and as the rightful Lord, and to advance his honour and glory. Note, All the lines of Christian doctrine centre in Christ; and in preaching Christ we preach all we should preach. "As to ourselves," says the apostle, "we preach, or declare, that we are your servants for Jesus' sake." This was no compliment, but a real profession of a readiness to do good to their souls, and to promote their spiritual and eternal interest, and that for Jesus' sake; not for their own sake or their own advantage, but for Christ's sake, that they might imitate his great example, and advance his glory. Note, Ministers should not be of proud spirits, lording it over God's heritage, who are servants to the souls of men: yet, at the same time, they must avoid the meanness of spirit implied in becoming the servants of the humours or the lusts of men; if they should thus seek to please men, they would not be the servants of Christ, Gal 1:10. And there was good reason,
1.Why they should preach Christ. For by gospel light we have the knowledge of the glory of God, which shines in the face of Jesus Christ, Co2 4:6. And the light of this Sun of righteousness is more glorious than that light which God commanded to shine out of darkness. It is a pleasant thing for the eye to behold the sun in the firmament; but it is more pleasant and profitable when the gospel shines in the heart. Note, As light was the first-born of the first creation, so it is in the new creation: the illumination of the Spirit is his first work upon the soul. The grace of God created such a light in the soul that those who were sometimes darkness are made light in the Lord, Eph 5:8.
2.Why they should not preach themselves: because they were but earthen vessels, things of little or no worth or value. Here seems to be an allusion to the lamps which Gideon's soldiers carried in earthen pitchers, Jdg 7:16. The treasure of gospel light and grace is put into earthen vessels. The ministers of the gospel are weak and frail creatures, and subject to like passions and infirmities as other men; they are mortal, and soon broken in pieces. And God has so ordered it that the weaker the vessels are the stronger his power may appear to be, that the treasure itself should be valued the more. Note, There is an excellency of power in the gospel of Christ, to enlighten the mind, to convince the conscience, to convert the soul, and to rejoice the heart; but all this power is from God the author, and not from men, who are but instruments, so that God in all things must be glorified.
Historical interpretation
Two Centuries of Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
For what kind (of hypothesis) is it, that the very moment after making a largess of restoration to the privileges of ecclesiastical peace to an incestuous fornicator, he should forthwith have proceeded to accumulate exhortations about turning away from impurities, about pruning away of blemishes, about exhortations to deeds of sanctity, as if he had decreed nothing of a contrary nature just before? Compare, in short, (and see) whether it be his province to say, "Wherefore, having this ministration, in accordance with (the fact) that we have obtained mercy, we faint not; but renounce the secret things of disgrace," who has just released from condemnation one manifestly convicted of, not "disgrace" merely, but crime too: whether it be province, again, to excuse a conspicuous immodesty, who, among the counts of his own labours, after" straits and pressures," after" fasts and vigils," has named "chastity" also: whether it be, once more, his province to receive back into communion whatsoever reprobates, who writes, "For what society (is there) between righteousness and iniquity? what communion, moreover, between light and darkness? what consonance between Christ and Belial? or what part for a believer with an unbeliever? or what agreement between the temple of God and idols? "Will he not deserve to hear constantly (the reply); "And in what manner do you make a separation between things which, in the former part of your Epistle, by restitution of the incestuous one, you have joined? For by his restoration to concorporate unity with the Church, righteousness is made to have fellowship with iniquity, darkness has communion with light, Belial is consonant with Christ, and believer shares the sacraments with unbeliever.
Paul attributes his perseverance not to human merit but to the mercy of God, which first cleanses a person, then makes him righteous, adopts him as a son of God and endows him with a glory like the glory of God’s own Son.
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 saith, 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,' saith he, 'that one who hath 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.'
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Summary
In 2 Corinthians 4:1, the Apostle Paul articulates the profound foundation and unwavering resolve of his apostolic ministry. He declares that because he and his co-workers have been entrusted with this glorious new covenant ministry, a sacred trust received not by merit but by divine mercy, they do not lose heart or grow weary in their service. This verse serves as a powerful declaration of perseverance, rooted in God's unmerited favor and the surpassing glory of the Gospel.
Context
Literary Context
This verse acts as a direct continuation and logical conclusion to Paul's extensive argument in 2 Corinthians 3. In the preceding chapter, Paul masterfully contrasts the Old Covenant ministry, characterized by a fading glory and a veil over understanding, with the New Covenant ministry of the Spirit, which brings righteousness, life, and an ever-increasing glory. The "therefore" (G1223, G5124) of 2 Corinthians 4:1 signifies that the unwavering commitment he describes is a direct consequence of the superior nature and divine origin of this new ministry. It sets the stage for Paul's defense of his ministry's integrity and his explanation of the suffering inherent in proclaiming the glorious Gospel, as detailed in 2 Corinthians 4:2-18.
Historical & Cultural Context
Paul's ministry was marked by immense hardship, opposition, and slander. He faced accusations of being unreliable, manipulative, and not a true apostle. The Corinthian church, in particular, was influenced by false teachers who boasted in their own credentials and criticized Paul's apparent weakness and suffering. Historically, Roman society valued strength, rhetoric, and outward success, making Paul's approach to ministry—which often involved weakness, suffering, and a lack of impressive oratorical skills—a point of contention. His emphasis on "mercy" (G1653) as the basis for his ministry would have stood in stark contrast to the self-promotion common among many religious and philosophical teachers of his day. The concept of "ministry" (G1248, diakonía) itself, derived from the word for "servant," was not a position of high social standing in the Greco-Roman world, further highlighting the counter-cultural nature of Paul's apostolic calling.
Key Themes
2 Corinthians 4:1 encapsulates several pivotal themes central to Paul's theology in this epistle. Firstly, the Divine Origin and Nature of Ministry is paramount; Paul consistently emphasizes that his apostleship is a gift of God's grace, not a human achievement, as seen in 1 Corinthians 15:10. Secondly, Perseverance in Suffering is a dominant theme. Despite the numerous afflictions and persecutions he endured (vividly recounted in 2 Corinthians 11:23-28), Paul refuses to "faint" (G1573), highlighting the supernatural endurance granted by God. This unwavering commitment is directly linked to the third theme, the Glory of the New Covenant, which Paul extensively detailed in 2 Corinthians 3. The surpassing glory of the Gospel, which transforms lives and brings freedom, serves as the ultimate motivation for his steadfastness.
Exposition and Analysis
Key Word Analysis
This term denotes "attendance (as a servant, etc.); figuratively (eleemosynary) aid, (official) service (especially of the Christian teacher, or technically of the diaconate)." In this context, it refers to the sacred, divinely appointed service of proclaiming the Gospel and building up the church, emphasizing its nature as humble, dedicated service rather than a position of power or prestige. It is the core function of an apostle and, by extension, all who serve Christ.
Meaning "to compassionate (by word or deed, specially, by divine grace)." This highlights that Paul's calling and enablement for ministry were not earned but were a result of God's unmerited favor and compassion. It underscores the gratuitous nature of God's grace in commissioning individuals for His service, providing both the opportunity and the strength.
Meaning "to be (bad or) weak, i.e. (by implication) to fail (in heart)." Coupled with the negative "not" (G3756, ou), this phrase signifies an absolute refusal to lose heart, grow weary, or give up in the face of adversity. It speaks to a steadfast resilience and unwavering commitment, directly empowered by the mercy previously received.
Verse Breakdown
"Therefore seeing we have this ministry"
The opening "Therefore" (G1223, G5124) links directly to the glorious New Covenant ministry described in 2 Corinthians 3. Paul asserts that he and his fellow apostles possess this extraordinary "ministry" (G1248, diakonía), a sacred trust of service characterized by the Spirit and righteousness, far surpassing the Old Covenant. The phrase "seeing we have" (G2192, échō) implies a present reality and a firm possession of this divine commission.
"as we have received mercy"
This crucial clause clarifies the basis of their possession of this ministry. It is not due to their own merit, ability, or worthiness, but entirely because they "have received mercy" (G1653, eleéō) from God. This emphasizes divine grace as the sole enabling factor and the ultimate source of their calling, underscoring humility and gratitude as foundational to true service.
"we faint not;"
This powerful declaration (G1573, ekkakéō with G3756, ou) is the direct consequence of the preceding clauses. Because their ministry is divinely given and sustained by mercy, Paul and his colleagues refuse to "faint," lose heart, grow weary, or give up, regardless of the immense trials and opposition they face. It speaks to an enduring resolve and spiritual fortitude that is not self-generated but flows from the divine source of their calling.
Literary Devices
Paul employs several literary devices in 2 Corinthians 4:1 to convey his message with clarity and force. The verse begins with a strong Connective/Transitional Language in "Therefore," establishing a logical link to the profound theological arguments of 2 Corinthians 3 concerning the superiority of the New Covenant. This "therefore" signals that the perseverance Paul describes is a direct and necessary outcome of the glorious nature of their ministry. There is an implicit Contrast drawn between Paul's unwavering commitment and the potential for others (or even himself, without divine mercy) to lose heart in such challenging circumstances. The phrase "we faint not" is a powerful Assertion and Declaration, emphasizing Paul's resolute determination. Finally, the structure of the verse itself demonstrates Cause and Effect: the divine mercy received is the cause, and the resulting steadfastness ("we faint not") is the effect, establishing a clear Foundation/Grounding for their endurance.
Theological and Thematic Connections
2 Corinthians 4:1 profoundly articulates the theological truth that all genuine Christian ministry is a gift of God's grace, not a human achievement. This divine enablement, rooted in God's unmerited mercy, is the wellspring of perseverance in the face of trials. It challenges any notion of self-sufficiency in service, redirecting focus to God as the sole source of calling, strength, and endurance. The verse thus connects the nature of the ministry (New Covenant, Spirit-empowered) with the disposition of the minister (unwavering, humble), presenting a holistic view of service that is both divinely initiated and divinely sustained. It sets the stage for understanding how Paul could endure such immense suffering, as detailed later in the chapter and epistle, without losing hope or abandoning his commission.
Reflection and Application
2 Corinthians 4:1 offers profound encouragement and a vital paradigm for every believer engaged in any form of Christian service, whether in formal ministry roles or in the daily living out of their faith. It calls us to recognize that our capacity to serve, to endure, and to make an impact is not primarily dependent on our own strength, talent, or past successes, but entirely on the "mercy" we have received from God. This truth liberates us from the pressure of performance and the fear of inadequacy, shifting our focus from self-reliance to divine reliance. When we face discouragement, opposition, or the sheer weight of our responsibilities, this verse reminds us that the same divine mercy that called us is also the inexhaustible source of our perseverance. It inspires a humble yet resolute spirit, knowing that our "faint not" attitude is a testament to God's faithful provision and unwavering grace, empowering us to press on for the sake of the glorious Gospel.
Questions for Reflection
FAQ
What does Paul mean by "this ministry" in 2 Corinthians 4:1?
By "this ministry," Paul is referring to the New Covenant ministry, which he has just extensively described and contrasted with the Old Covenant in 2 Corinthians 3. This ministry is characterized by the Spirit, brings righteousness and life, and operates with unveiled glory, unlike the ministry of condemnation under the Law. It is the ministry of reconciliation, proclaiming the Gospel of Jesus Christ, and it is a divine commission entrusted to Paul and his fellow apostles. It is a service (G1248, diakonía) that is not self-appointed but divinely given.
Why does Paul emphasize "as we have received mercy" as the basis for his ministry?
Paul emphasizes "as we have received mercy" (G1653, eleéō) to highlight that his apostleship and capacity for ministry are not due to his own merit, worthiness, or effort, but solely to God's unmerited favor and compassion. This underscores the gratuitous nature of God's grace in calling and equipping individuals for His service. It prevents boasting in human strength or achievement and firmly places the foundation of ministry in God's sovereign choice and loving kindness. This theme is consistent throughout Paul's letters, such as in 1 Corinthians 15:10, where he states, "But by the grace of God I am what I am."
What does "we faint not" signify in the context of Paul's ministry?
"We faint not" (G1573, ekkakéō with G3756, ou) is a powerful declaration of unwavering perseverance and resilience. It means Paul and his co-workers do not lose heart, grow weary, or give up in the face of the immense suffering, opposition, and challenges inherent in their apostolic ministry. This steadfastness is not a result of their own natural strength but is directly enabled by the divine mercy they have received. It signifies a profound trust in God's sustaining power, even when facing extreme hardship, as further detailed in 2 Corinthians 4:8-12.
Christ-Centered Fulfillment
2 Corinthians 4:1 finds its ultimate fulfillment and deepest meaning in the person and work of Jesus Christ. The "ministry" Paul speaks of is inherently Christ-centered, for it is the ministry of reconciliation (2 Corinthians 5:18), bringing people into a right relationship with God through Christ. Jesus himself is the ultimate "minister" (G1248, diakonía), who came not to be served but to serve and to give His life as a ransom for many (Mark 10:45). Furthermore, the "mercy" Paul received is the very mercy extended to humanity through Christ's atoning sacrifice on the cross (Titus 3:5). It is through Christ that believers are recipients of divine grace, enabling them for service. Finally, Paul's declaration, "we faint not," echoes the perfect endurance of Christ, who "for the joy that was set before him endured the cross, despising the shame" (Hebrews 12:2-3). Thus, the believer's ability to persevere in ministry, empowered by mercy, is a participation in Christ's own enduring faithfulness and a testament to the life-giving power of His Spirit (John 14:26).