Expositor's Bible Commentary Commentary 2 Corinthians 4

Paul now resumes the theme of 3:6—divine appointment and provision to be a minister of a new covenant. He had no reason to lose heart (cf. Galatians 6:9), for God in his mercy had granted him a privilege exceeding the ministry of Moses (cf. 1 Timothy 1:12–16). He had been called not to communicate the law but to dispense grace. Paul regarded this divine commission to serve under the new covenant as more than compensating for all the trials he endured for being true to his calling (vv.7–12, 17; cf. Romans 8:18), including the malicious charges of his Corinthian opponents (v.2).

To the thought of refusing to grow disheartened Paul will return presently (v.16). Now he expands his brief self-defense of 2:17. Evidently he had been accused of deceitful behavior (cf. 7:2; 12:16) and of willfully adulterating the Gospel (perhaps by not insisting on Gentile compliance with the Mosaic law). These charges he emphatically rejects. The openness marking the new covenant had always been reflected in his conduct. He had never been secretive or deceptive, nor had he ever dishonestly manipulated the message of God entrusted to him.

In any self-defense, self-commendation must play some part. But Paul’s particular self-commendation was distinctive. He commended himself, not by self-vindication at every point, but simply by openly declaring the truth of the Gospel. He appealed not to a partisan spirit or the prejudices of other people but “to every man’s conscience [GK 5287].” In his self-commendation, God was an onlooker.

Paul’s Gospel, some had claimed, was designed only for a spiritually minded elite; what he said was obscure and what he did was underhanded (v.2).For the sake of argument, Paul concedes his critics’ point. Even if his Gospel is veiled in the case of some people, it is not his doing, he insists, because he sets forth the truth plainly (v.2). Any veiling (cf. 3:14–15) comes from the unbelief of “those who are perishing” (cf. 1 Corinthians 1:18; 2 Corinthians 2:15), whose minds have been blinded by the god of “the present evil age” (Galatians 1:4)—i.e., Satan, who wishes to prevent people from seeing the light of the Gospel that focuses on Christ’s glory as the image of God. Paul’s reference to Christ as “the image [GK 1635] of God” means that Christ is the visible and perfect representation of the invisible God (Colossians 1:15; cf.Jn 1:18). Christ is one with God the Father by nature, but distinct from him in person.

Paul’s Gospel, some had claimed, was designed only for a spiritually minded elite; what he said was obscure and what he did was underhanded (v.2).For the sake of argument, Paul concedes his critics’ point. Even if his Gospel is veiled in the case of some people, it is not his doing, he insists, because he sets forth the truth plainly (v.2). Any veiling (cf. 3:14–15) comes from the unbelief of “those who are perishing” (cf. 1 Corinthians 1:18; 2 Corinthians 2:15), whose minds have been blinded by the god of “the present evil age” (Galatians 1:4)—i.e., Satan, who wishes to prevent people from seeing the light of the Gospel that focuses on Christ’s glory as the image of God. Paul’s reference to Christ as “the image [GK 1635] of God” means that Christ is the visible and perfect representation of the invisible God (Colossians 1:15; cf.Jn 1:18). Christ is one with God the Father by nature, but distinct from him in person.

Though Paul might have been forced to commend himself to everyone’s conscience (v.2; cf. 1:12; 6:4), he never advertised or preached himself. The essence of his Gospel was the proclamation of “Jesus Christ as Lord” (Romans 10:9; 1 Corinthians 12:3; Colossians 2:6), a message faithfully delivered by him and eagerly embraced by the Corinthians. Paul saw himself related to his converts, not as a spiritual overlord (1:24) but as a willing servant. In this he followed in the footsteps of “the Lord of glory” (1 Corinthians 2:8), who himself had adopted the status and role of a servant (cf. Romans 15:8).