Thomas Aquinas Commentary 2 Corinthians 4:1-2

"Therefore seeing we have this ministry, even as we obtained mercy, we faint not: 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." — 2 Corinthians 4:1-2 (ASV)

Having shown the dignity of the New Testament ministry, the Apostle now discusses its exercise. In this regard, he does two things. First, he shows that this ministry should consist in doing good; second, it should also consist in patiently enduring evils (verse 7). Regarding the first point, he does two things: first, he establishes the purpose of this ministry; second, he refutes a potential objection (verse 3).

He says, therefore, that because this ministry has such great dignity in itself and in its ministers, we have this ministry—that is, this dignity of administering spiritual things. As it is written, This is how one should regard us, as servants of Christ and stewards of the mysteries of God (1 Corinthians 4:1); and, Inasmuch then as I am an apostle to the Gentiles, I magnify my ministry (Romans 11:13). We have it, he says, not from ourselves or our own merits, but by the mercy we have obtained from God for this purpose: I received mercy (1 Timothy 1:13).

Then, when he says, we do not lose heart, he describes the exercise of this ministry, which should be dedicated to doing good. This involves two things: first, avoiding evil, and second, doing good (verse 2b).

He teaches us to avoid evil in both conduct and doctrine as we exercise this ministry. Regarding conduct, evil is avoided in two ways: in our actions and in our intentions. If a person avoids doing evil and has a good intention, he avoids evil completely.

Evil in our activity is avoided by patiently enduring hardships in adversity. Thus, he says we do not lose heart through impatience: Let us not grow weary in well-doing (Galatians 6:9); For when I am weak, then I am strong (2 Corinthians 12:10). Evil is also avoided in prosperity by making moderate use of the good things we enjoy. For this reason, he says, we have renounced disgraceful, underhanded ways. This means we remove from ourselves whatever is base and dishonorable—namely, things that are unclean and foul, whether open or hidden: Therefore put away all filthiness (James 1:21); For it is a shame even to speak of the things that they do in secret (Ephesians 5:12).

Evil conduct is avoided in our intention when our intention is right. Regarding this, he says, we refuse to practice cunning, which means we reject fraud, pretense, and hypocrisy. This is what the false apostles do, who pretend one thing outwardly but have different motives in their hearts: Dissemblers and crafty men provoke the wrath of God (Job 36:13, Vulgate).

Evil is avoided in doctrine when the Lord’s word is presented in the proper way. In this regard, he says we must not tamper with God’s word. This is explained in two ways. First, it means not mixing false doctrine with the doctrine of Christ, as the false apostles do when they teach that the ceremonies of the Law must be observed along with the Gospel. Second, it means not preaching for personal gain or glory. The first is a wolf and the second a hireling, but one who preaches the truth for the glory of God is a shepherd. Thus, Augustine says, “The shepherd should be loved and the wolf avoided, but the hireling must be tolerated for the present.”

However, because perfect righteousness requires not only avoiding evil but also doing good, the Apostle also speaks about doing good in the exercise of this ministry. The first good counters evil teachings, the second counters evil conduct, and the third counters an evil intention.

Against evil teaching, which must be avoided, they perform the good of manifesting the truth. In this regard, he says, by the open statement of the truth. It is as if to say: we do not lose heart, but by avoiding evil, we walk and act in the open declaration of the truth—that is, we manifest the pure truth: For this I have come into the world, to bear witness to the truth (John 18:37); Those who show me forth shall have everlasting life (Sirach 24:31, Vulgate).

Against evil conduct, they perform good works. Regarding this, he says, we would commend ourselves to every man’s conscience. We do not do this by speaking well of ourselves, because it is not easy to believe someone who recommends himself. Instead, we do it by doing good, performing such works that the works themselves commend us to every person’s conscience: Maintain good conduct among the Gentiles (1 Peter 2:12).

Against an evil intention, we do good by making ourselves commendable not only to every person’s conscience but also in the sight of God, who sees the heart: For it is not the man who commends himself that is accepted, but the man whom the Lord commends (2 Corinthians 10:18); Providing good things not only before God but before all men (Romans 12:17, Vulgate).

According to a gloss by Augustine, the Apostle here fulfills God’s commandments: Let your light so shine before men, that they may see your good works and give glory to your Father who is in heaven (Matthew 5:16), and Beware of practicing your piety before men (Matthew 6:1). He fulfills the first by saying, we would commend ourselves to every man’s conscience, and the second by adding, in the sight of God. For, as it is written, he is not a real Jew who is one outwardly (Romans 2:28).

Alternatively, this whole passage can be read continuously without interrupting the text: Therefore, having this ministry by the mercy of God, we do not lose heart in doing good, but we have renounced disgraceful, underhanded ways. Furthermore, by the open statement of the truth, keeping the same method of explanation as already given.