Therefore, seeing we have this ministration, according as we have obtained mercy, we faint not;

“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.”

“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.'”

“Having shown the dignity of the ministry of the new testament, the Apostle here consequently determines concerning the use of the ministry. And concerning this he does two things. For first he shows the use of this ministry, which ought to be in the doing of good things; second, that use which ought to be in the patient enduring of evils, at the place "but we have a treasure," etc. Concerning the first he does two things. First he sets down the use of this ministry; second he excludes an objection, at the place "but if," etc. He says therefore: since, then, a ministry of this kind is of such great dignity in itself and in its ministers, therefore "having this administration," that is, this dignity of administering spiritual things. 1 Cor. 4:1: "let a man thus regard us, as ministers," etc. Rom. 11:13: "as long as I am apostle of the Gentiles, the ministry," etc. "Having," I say, not from ourselves, or from our own merits, but "according as we have obtained mercy from God," that is, from the mercy of God, which we have obtained from God in this. 1 Tim. 1:13: "I obtained mercy," etc. Consequently, when he says "we do not fail," etc., he describes the use of this ministry, which ought to be concerned with the doing of good things, and this in two respects. First as to the avoidance of evils; second as to the working of good things, "in the manifestation," etc. Now he teaches that evils are to be avoided in the use of this ministry, both as to life and as to doctrine. But as to life, in two ways, namely as to action, and as to intention. For if anyone avoids doing evil deeds, and does so with a good intention, he perfectly avoids evils. Now in action evil is avoided by patiently bearing evils in adversity, and therefore he says "we do not fail," through impatience. Gal. 6:9: "but in doing good let us not fail." 2 Cor. 12:10: "when I am weak, then I am stronger and powerful." It is also avoided in prosperity, by using temperately the things that turn out prosperously, and therefore he says "but we renounce the hidden things of shame," that is, we remove from ourselves the things that make a man base and shameful, namely unclean and base things, and even hidden ones, not only manifest ones. James 1:21: "let us cast away all uncleanness." Eph. 5:12: "the things that are done by them in secret, a shameful thing," etc. In intention, however, the evil of life is avoided if the intention is right, and as to this he says "not walking in craftiness," that is, in craftiness and pretense and hypocrisy, which the false do, who outwardly pretend one thing, and inwardly carry on another in the heart. Job 36:13: "the pretenders and the crafty provoke the wrath of God." In doctrine, however, evil is avoided when the word of the Lord is set forth in the due manner, and as to this he says "not adulterating the word." Which is explained in two ways, as is evident above. And first, not mixing false doctrine into the doctrine of Christ, which the false did, saying that the legal observances ought to be kept along with the Gospel. Second, not preaching for the sake of gain, or for one's own glory. And of these the first is the wolf, the second the hireling. But he who preaches true things, and for the glory of God, is the shepherd. Hence Augustine: "the shepherd is to be loved, the wolf is to be avoided, but the hireling is to be tolerated for a time." But since it is not enough for perfect righteousness merely to avoid evils, but a good work is required, therefore he consequently adds concerning the working of good things in this very use of the ministry. And a threefold good is set down, which stands against a threefold evil. The first good against the evil of doctrine; the second against the evil of action; the third against the evil of intention. Against the evil of doctrine, which ought to be avoided, he sets the good of manifest truth. And as to this he says "in the manifestation of the truth," as if to say: we do not fail, but, avoiding evils, we walk and make progress in the manifestation of the truth, that is, we manifest the pure truth. John 18:37: "for this I was born, that I might bear witness to the truth." Ecclus. 24:31: "those who make me clear will have eternal life." Against the evil of action they do good works, and as to this he says "commending ourselves," etc. And we do this not by saying good things about ourselves, because one who commends himself is not easily believed, but by doing good things, because we perform such works that from the works themselves we render ourselves commendable, "to every conscience of men." 1 Pet. 2:12: "your conduct among the Gentiles," etc. Against the evil of intention we do the good by rendering ourselves commendable, not only to every conscience of men, but also "before God," who beholds the hearts. Below, 10:18: "for it is not he who commends himself that is approved," etc. Rom. 12:17: "providing good things, not only before," etc. And, according to Augustine in the Gloss, the Apostle here fulfills the Lord's commandment, Matt. 5:16: "thus let it shine," etc., and likewise chapter 6:1: "take heed lest your righteousness," etc.—the first in that he says "commending ourselves," etc.; the second, indeed, in that he says "before God," Rom. 2:28: "for it is not he who is in the manifest," etc. Or all this can, more according to the continuity of the letter, be read thus, so that it is said: therefore "having this administration, according as," etc., "we do not fail"—supply: by doing good—"but we renounce," etc., and again, "in the manifestation of the truth"; the same manner of explaining, however, being preserved, as in the first reading.”

“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.”

“Therefore seeing we have this ministry,.... The apostle having largely insisted on the difference between the law and the Gospel, the ministration of the one and of the other, proceeds to give an account of his own conduct, and that of his fellow apostles and ministers: "we", says he, "faint not"; under all the reproaches cast upon us, persecutions raised against us, and tribulations that attend us; we do not sink in our spirits, or give out from the ministry; we go on cheerfully in our work, in the thee of all opposition, encouraged by the consideration of the excellency of the ministry, which they had from the Lord, were put into, and continued in; which was so valuable in itself, and so useful in its effects; being the ministration of the Spirit and of righteousness, having in it such an excelling glory to the law, and attended with so much light and liberty: to which he adds the consideration of the mercy of God they were partakers of, as we have received mercy; which may refer either to the grace and mercy of God, which they had received in conversion; a sense of which abiding upon them, so influenced their minds, to hold forth the riches of abounding grace and mercy to poor sinners in the Gospel, that nothing could deter them from it; or to the grace, favour, and good will of God, in making, supporting, and continuing them as ministers of the word; all which, they were sensible, was owing not to men, but God; not to their merit, but to his mercy; not to their worthiness, parts, learning, &c. but to his free gift, favour, and grace, by which only they were what they were, as preachers of the Gospel.”

“Seeing we have this ministry - The Gospel, of which he gave that noble account which we read in the preceding chapter. We faint not - We meet with many tribulations, but are supported in and through all by the grace of the Gospel. Instead of ουκ εκκακουμεν, we faint not, ουκ εγκακουμεν, we act not wickedly, is the reading of ADFG, and some others. Wakefield thinks it the genuine reading; it certainly makes a very good sense with what goes before and what follows. If we follow this reading the whole verse may be read thus: Wherefore, as we have obtained mercy, or been graciously intrusted, ηλεηθημην, with this ministry, we do not act wickedly, but have renounced the hidden things of dishonesty, etc.”

“The apostle, having in the last chapter shewn the excellence of his ministry above that of the law, proceeds to inform them of his own labours, &c. in order to destroy the credit which the false teachers had acquired amongst the Corinthians, and to caution them against any attempts that these teachers might make to destroy what had caused St. Paul so much trouble to effect. But he still refers all to God. As for these false teachers, what Churches had they founded? what persecutions have they endured? (Calmet)”