But we renounce the hidden things of dishonesty, not walking in craftiness, nor adulterating the word of God; but by manifestation of the truth commending ourselves to every man’s conscience, in the sight of God.

“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.”

“"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.”

“Now the blessed Paul also wisely rejected cunning, saying, "We walk not in craftiness, and we handle not the word of God deceitfully; but by the manifestation of the truth we shew ourselves before all the consciences of the children of men." And behold, Paul also hath taught thee that deceit is closely joined to cunning and that it is the vessel of all wickednesses, and for this reason he also fled therefrom. And who is the disciple who will not reject it if the apostle rejected it and cast it forth, and made it a thing alien to the pure doctrine of Christ, which befitted him not? For as wickedness is the opposite of good, so also is cunning the opposite of simplicity.”

“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.”

“But have renounced the hidden things of dishonesty . All hidden and disgraceful wickedness. What is vile loves darkness, and those who seek for what is impure have ever in their mouth, “ If not chastely, yet cautiously.” S. Paul means : I do nothing, not even in secret, with which fault can be found : I am no hypocrite, like many false apostles. S. Ambrose ( Offic , lib. ii. c. 3), alluding to the ring of Gyges, which enabled him to see all and be seen by none, and so led him to deflower the queen and slay the king, and get possession of the throne of Lydia, says beautifully : “ Give this ring to a wise man , that by its power he may be hid from the eyes of all if he does wrong: he will none the less flee from the stain of sin , though he be seen by none . The wise man's hiding-place is not to be found in fear of punishment , but in hope of keeping innocency . Law is not laid down for the righteous , but for the unnghteous ; for the 42 SECOND EPISTLE TO THE righteous man is a law to himself in the uprightness of his heart and has his rule of righteousness within” To the same effect is the golden sentence of Seneca : u Even if I were sure that no man would know, and that God would forgive , yet the hattfulness of sin would prevent me from sinning” Add to this that even if we escape the notice of men when we sin, yet we cannot escape from the all-seeing eye of God, who will judge and punish. Therefore let every one renounce with S. Paul the hidden things of dishonesty, and live chastely, and keep his heart pure, just as if he were standing in the presence of God. Not walking in craftiness . Professing to be one thing and secretly doing another. The words are aimed at the lust of the false apostles, and their secret evil-living. Cf. Eph. v. 1 2. Nor handling the word of God deceitfully . As the false apostles do, who mix it up with the law of Moses, or fashion their teaching after the needs of time, place, and persons. These three were excellently performed by Luther. (1.) He falsified Rom. iii. 28, “We conclude that a man is justified by faith,” by adding the word * only ” to faith ; and also 2 Pet i. 10 : c< Give diligence by good works to make your calling and election sure,” by omitting the words “by good works.” (2.) He wrested the word of God to his own lusts when he tried to persuade a certain woman that it was lawful for her to lie with him whilst her husband was asleep, on the authority of 1 Cor. viL 39 : “ If her husband sleep, she is at liberty.” (3.) To suit different places, times, and persons, he gave different expositions of the words of consecration. Gaspar Querhamer Saxo has published thirty-six contradictory explanations of his on the subject of the Eucharist alone, collected from his writings during his lifetime. Commending ourselves to every man's conscience . Those who follow their conscience and form their judgments by it see that what I say is true, and if they would say what they think, they cannot deny that I preach with sincerity, as in the presence of God, seeing and fearing God everywhere as my witness and judge”

“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", Eph 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.”

“But have renounced - Απειπαμεθα· We have disclaimed the hidden things of dishonesty; τα κρυπτα της αισχυνης, the hidden things of shame; those things which wicked men do; and which they are ashamed to have known, and ashamed to own. Dr. Whitby thinks that the apostle refers to carnal abominations, of which the Jews and their rabbins were notoriously guilty. And it does appear from the first epistle that there were persons in Corinth who taught that fornication was no sin; and it appears also that several had taken the part of the incestuous person. Not walking in craftiness - Πανουργιᾳ· In subtlety and clever cunning, as the false teachers did, who were accomplished fellows, and capable of any thing. The word is compounded of παν, all, and εργον, work. Nor handling the word of God deceitfully - Not using the doctrines of the Gospel to serve any secular or carnal purpose; not explaining away their force so as to palliate or excuse sin; not generalizing its precepts so as to excuse many in particular circumstances from obedience, especially in that which most crossed their inclinations. There were deceitful handlers of this kind in Corinth, and there are many of them still in the garb of Christian ministers; persons who disguise that part of their creed which, though they believe it is of God, would make them unpopular, affecting moderation in order to procure a larger audience and more extensive support; not attacking prevalent and popular vices; calling dissipation of mind, relaxation; and worldly and carnal pleasures, innocent amusements, etc. In a word, turning with the tide, and shifting with the wind of popular opinion, prejudice, fashion, etc. But by manifestation of the truth - An open, explicit acknowledgment of what we know to be the truth - what we are assured is the Gospel of Jesus; concealing nothing; blunting the edge of no truth; explaining spiritual things, not in the words of man's wisdom, but in those taught by the Spirit of God. Commending ourselves to every man's conscience - Speaking so that every man's conscience shall bear its testimony that we proclaim the truth of God. This is one characteristic of Divine truth: even every man's conscience will acknowledge it, though it speak decidedly against his own practices. In the sight of God - Whose eye is ever on the heart and conscience of man, and who always bears testimony to his own word.”

“According to Bloomfield, it " denotes corrupting the word by impure admix- tures of Gentile philosophy, or Jewish tradition ; or by intermixing any opinions inconsistent with its purity, and introduced for the sake of private interest, or to flatter the passions and prejudices of men." fi To the conscience of all men : " not in appearance and show, but by the very evidence of facts." St. Chrysostom.”

“renounced--literally, "bid farewell to." of dishonesty--rather, "of shame." "I am not ashamed of the Gospel of Christ" (Rom 1:16). Shame would lead to hiding (Co2 4:3); whereas "we use great plainness of speech" (Co2 3:12); "by manifestation of the truth." Compare Co2 3:3, "manifestly declared." He refers to the disingenuous artifices of "many" teachers at Corinth (Co2 2:17; Co2 3:1; Co2 11:13-15). handling . . . deceitfully--so "corrupt" or adulterate "the word of God" (Co2 2:17; compare Th1 2:3-4). commending--recommending ourselves: recurring to Co2 3:1. to--to the verdict of. every man's conscience-- (Co2 5:11). Not to men's carnal judgment, as those alluded to (Co2 3:1). in the sight of God-- (Co2 2:17; Gal 1:10).”