TRV
Translation
King James Version
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.
KJV (with Strong's)
But G235 have renounced G550 the hidden things G2927 of dishonesty G152, not G3361 walking G4043 in G1722 craftiness G3834, nor G3366 handling G1389 the word G3056 of God G2316 deceitfully G1389; but G235 by manifestation G5321 of the truth G225 commending G4921 ourselves G1438 to G4314 every G3956 man's G444 conscience G4893 in the sight G1799 of God G2316.
Complete Jewish Bible
Indeed, we refuse to make use of shameful underhanded methods, employing deception or distorting God’s message. On the contrary, by making very clear what the truth is, we commend ourselves to everyone’s conscience in the sight of God.
Berean Standard Bible
Instead, we have renounced secret and shameful ways. We do not practice deceit, nor do we distort the word of God. On the contrary, by open proclamation of the truth, we commend ourselves to every man’s conscience in the sight of God.
American Standard Version
but we have renounced the hidden things of shame, not walking in craftiness, nor handling the word of God deceitfully; but by the manifestation of the truth commending ourselves to every man’s conscience in the sight of God.
World English Bible Messianic
But we have renounced the hidden things of shame, not walking in craftiness, nor handling the word of God deceitfully; but by the manifestation of the truth commending ourselves to every man’s conscience in the sight of God.
Geneva Bible (1599)
But haue cast from vs ye clokes of shame, and walke not in craftines, neither handle we the worde of God deceitfully: but in declaration of the trueth we approue our selues to euery mans conscience in the sight of God.
Young's Literal Translation
but did renounce for ourselves the hidden things of shame, not walking in craftiness, nor deceitfully using the word of God, but by the manifestation of the truth recommending ourselves unto every conscience of men, before God;
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In the KJVVerse 28,862 of 31,102
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Commentary on 2 Corinthians 4 verses 1–7
1 ¶ Therefore seeing we have this ministry, as we have received mercy, we faint not;
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.
3 But if our gospel be hid, it is hid to them that are lost:
4 In whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them.
5 For we preach not ourselves, but Christ Jesus the Lord; and ourselves your servants for Jesus' sake.
6 For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ.
7 But we have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us.
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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–7. Public domain.
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AmbrosiasterAD 384
COMMENTARY ON PAUL’S EPISTLES
This is really an invitation. Just while he had been speaking about himself and his associates, Paul is now exhorting the Corinthians to lead a better life.
Gregory of NyssaAD 395
ON PERFECTION
Knowing Christ as the “true light,” “inaccessible” to falsehood, we learn this, namely, that it is necessary for our lives also to be illuminated by the rays of the true light. But virtues are the rays of “the Sun of Justice,” streaming forth for our illumination, through which we “lay aside the works of darkness,” so that we “walk becomingly as in the day,” and “we renounce those things which shame conceals.” By doing all things in the light, we become the light itself, so that it “shines” before others, which is the peculiar quality of light. And if we recognize Christ as “sanctification,” in whom every action is steadfast and pure, let us prove by our life that we ourselves stand apart, being ourselves true sharers of his name, coinciding in deed and not in word with the power of his sanctification.
John ChrysostomAD 407
Homily 8 on 2 Corinthians
"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 saith, profess and promise great things, and in our actions show other things, as they do; wherefore also he said, "Ye 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, saith 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.
Theodoret of CyrusAD 458
COMMENTARY ON THE SECOND EPISTLE TO THE CORINTHIANS 307
Paul is talking here about circumcision, which the false apostles were covertly forcing on newly converted Gentiles.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
In 2 Corinthians 4:2, the Apostle Paul articulates the ethical foundation of his apostolic ministry, emphatically distinguishing it from deceptive practices. He asserts that he and his colleagues have entirely abandoned any secret, shameful actions, refusing to engage in cunning schemes or to corrupt the divine message for personal gain. Instead, their approach is marked by radical transparency, openly presenting the truth of the gospel, thereby appealing to the innate moral sense of every individual, all while maintaining a profound awareness of their ultimate accountability before God.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device at play in 2 Corinthians 4:2 is Antithesis, a stark contrast between two opposing ideas or actions. Paul meticulously sets up a dichotomy: what he and his colleagues do not do (renounce hidden things of dishonesty, not walk in craftiness, not handle God's word deceitfully) versus what they do do (manifest the truth, commend themselves to every man's conscience). This creates a powerful rhetorical effect, emphasizing the purity and integrity of their ministry by sharply distinguishing it from any form of deception. Related to this is Parallelism, as the three negative clauses ("not walking in craftiness, nor handling the word of God deceitfully") mirror the positive declaration that follows. The phrase "walking in craftiness" also employs Metaphor, using the physical act of "walking" to represent a manner of life or conduct. Finally, the entire verse functions as an Apologia (defense), as Paul is defending the legitimacy and character of his apostolic calling against critics.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse profoundly articulates the essence of authentic Christian ministry and witness, emphasizing that the message of truth must always be accompanied by a life of integrity. Paul's commitment to transparency and purity in handling the Word of God highlights that the gospel is not a commodity to be manipulated or a philosophy to be subtly altered, but a divine revelation that demands faithful stewardship. The appeal to "every man's conscience" suggests a universal moral capacity, implanted by God, that can respond to truth when it is clearly presented. Ultimately, the ministry is performed "in the sight of God," reminding us that our ultimate audience and judge is the Almighty, whose approval far outweighs any human commendation. This divine accountability is the bedrock of genuine spiritual authority and effectiveness.
REFLECTION AND APPLICATION
2 Corinthians 4:2 offers a timeless blueprint for integrity, not just for vocational ministers, but for every believer called to live out and share the truth of Christ. It challenges us to examine our own lives for any "hidden things of dishonesty"—secret sins, unacknowledged motives, or areas where we compromise truth for convenience or acceptance. Are we "walking in craftiness," using manipulation or subtle deceit in our relationships, work, or even in our spiritual practices? Do we "handle the word of God deceitfully," perhaps by selectively quoting Scripture to support our own biases, diluting its challenging commands, or presenting a watered-down gospel to avoid offense? This verse calls us to radical transparency, to allow the "manifestation of the truth" to be the hallmark of our lives. When we live with integrity, our lives become a powerful testimony, commending the truth of the gospel to the consciences of those around us. This is not about seeking human praise, but about honoring God, for all our actions are ultimately performed "in the sight of God," who sees not just our outward deeds but the deepest intentions of our hearts. Living with this divine awareness fosters a profound sense of responsibility and freedom, knowing that our sincerity is known and affirmed by the One who truly matters.
Questions for Reflection
FAQ
What does Paul mean by "hidden things of dishonesty"?
Answer: By "hidden things of dishonesty" (Greek: ta krupta tēs aischynēs'), Paul refers to secret, shameful, or disgraceful practices and motives that one would conceal out of embarrassment or fear of exposure. These are actions or intentions that are morally reprehensible and would undermine one's credibility if brought into the light. Paul is asserting that his ministry is free from any such clandestine or ethically dubious conduct, ensuring that his message is not tainted by personal corruption or hidden agendas. This stands in stark contrast to the practices of some who might have been operating in Corinth, as suggested by Paul's broader defense of his ministry throughout 2 Corinthians.
How does "handling the word of God deceitfully" differ from simply teaching error?
Answer: "Handling the word of God deceitfully" (Greek: dolóō') implies a deliberate act of adulteration or corruption, often with an underlying motive of personal gain, popularity, or convenience. It's not merely an unintentional theological error, but a conscious decision to manipulate, dilute, or misrepresent the divine message. This could involve adding human traditions, subtracting inconvenient truths, or twisting Scripture to fit a personal agenda or to appeal to a specific audience. Paul's strong language here suggests a moral failing, a lack of integrity in stewardship of the sacred trust. It contrasts sharply with faithfully proclaiming "the truth" (G225, alḗtheia'), as Paul states he does.
CHRIST-CENTERED FULFILLMENT
2 Corinthians 4:2, while describing Paul's ministerial integrity, ultimately finds its supreme fulfillment in the person and ministry of Jesus Christ. Paul's commitment to renouncing hidden things of dishonesty and handling the Word of God without deceit perfectly mirrors the life of Jesus, who was the embodiment of truth and integrity. Jesus never engaged in "craftiness" or "deceit," but lived a life of perfect transparency before God and humanity. He declared, "I am the way, the truth, and the life" (John 14:6), making Himself the ultimate "manifestation of the truth" to which Paul refers. Christ's entire life and ministry were an open book, lived "in the sight of God" and appealing directly to the consciences of all who encountered Him, even His enemies who could find no fault in Him (John 8:46). As believers, we are called to reflect this Christ-like integrity, for we are "ambassadors for Christ" (2 Corinthians 5:20), commissioned to manifest His truth in a world prone to deceit, thereby commending Him to every person's conscience. Our ministry, like Paul's, must be a transparent conduit for the light of Christ, "the light of the knowledge of the glory of God in the face of Jesus Christ" (2 Corinthians 4:6).