Jamieson, Fausset & Brown

Instead, we have renounced secret and shameful ways. We do not practice deceit, nor do we distort the word of God.

“11:13-15). handling . . . deceitfully--so "corrupt" or adulterate "the word of God" (2Co 2:17; compare 1Th 2:3, 4). commending--recommending ourselves: recurring to 2Co 3:1. to--to the verdict of. every man's conscience-- (2Co 5:11). Not to men's carnal judgment, as those alluded to (2Co 3:1).”

And even if our gospel is veiled, it is veiled to those who are perishing.

“"Veiled," of a thing within reach of the eye, but covered over so as not to be seen. So it was in the case of Moses' face. to them--in the case only of them: for in itself the Gospel is quite plain.”

For we do not proclaim ourselves, but Jesus Christ as Lord, and ourselves as your servants for Jesus’ sake.

“For--Their blindness is not our fault, as if we had self-seeking aims in our preaching. preach . . . Christ . . . the Lord--rather, "Christ as Lord," and ourselves as your servants, &c. "Lord," or "Master," is the correlative term to "servants."”

For God, who said, “Let light shine out of darkness,” made His light shine in our hearts to give us the light of the knowledge of the glory of God…

“The physical world answers to the spiritual. in our hearts--in themselves dark. to give the light--that is, to propagate to others the light, &c., which is in us (compare Note, see on 2Co 4:4).”

Now we have this treasure in jars of clay to show that this surpassingly great power is from God and not from us.

“The treasure or "the light of the knowledge of the glory of God." The fragile "earthen vessel" is the body, the "outward man" (2Co 4:16; compare 2Co 4:10), liable to afflictions and death. So the light in Gideon's pitchers, the type (Jud 7:16-20, 22).”

persecuted, but not forsaken; struck down, but not destroyed.

“The Greek "always" in this verse means, "throughout the whole time"; in 2Co 4:11 the Greek is different, and means, "at every time," "in every case when the occasion occurs."”

We always carry around in our body the death of Jesus, so that the life of Jesus may also be revealed in our body.

“The fact of a dying, corpse-like body being sustained amidst such trials, manifests that "the (resurrection) life also," as well as the dying, "of Jesus," exerts its power in us.”

So then, death is at work in us, but life is at work in you.

“The "death" of Christ manifested in the continual "perishing of our outward man" (2Co 4:16), works peculiarly in us, and is the means of working spiritual "life" in you.”

And in keeping with what is written: “I believed, therefore I have spoken,” we who have the same spirit of faith also believe and therefore speak,

“Translate as Greek, "BUT having," &c., that is, not withstanding the trials just mentioned, we having, &c. the same spirit of faith, according as it, &c.--Compare Ro 8:15, on the usage of "spirit of faith." The Holy Spirit acting on our spirit.”

All this is for your benefit, so that the grace that is extending to more and more people may overflow in thanksgiving, to the glory of God.

“The Greek is susceptible also of this translation, "That grace, being made the greater (multiplied) on account of the thanksgiving of the greater number (for grace already received), may abound (abundantly redound) to," &c.”

Therefore we do not lose heart. Though our outer self is wasting away, yet our inner self is being renewed day by day.

“Resuming 2Co 4:1. outward man--the body, the flesh. perish--"is wearing away"; "is wasted away" by afflictions. inward man--our spiritual and true being, the "life" which even in our mortal bodies (2Co 4:11) "manifests the life of Jesus."”

So we fix our eyes not on what is seen, but on what is unseen. For what is seen is temporary, but what is unseen is eternal.

“English Version uses "temporal" for temporary. The Greek is rightly translated in the similar passage, "the pleasures of sin for a season."”

Now we know that if the earthly tent we live in is dismantled, we have a building from God, an eternal house in heaven, not built by human hands.

“Its wooden frame and curtains wore out in course of time when Israel dwelt in Canaan, and a fixed temple was substituted for it. The temple and the tabernacle in all essentials were one; there was the same ark, the same cloud of glory.”

So while we are in this tent, we groan under our burdens, because we do not wish to be unclothed but clothed, so that our mortality may be swallowed up…

“Faith does not divest us of all natural feeling, but subordinates it to higher feeling. Scripture gives no sanction to the contempt for the body expressed by philosophers.”

We are confident, then, and would prefer to be away from the body and at home with the Lord.

“"To be with Christ" (the disembodied state) is distinguished from Christ's coming to take us to be with Him in soul and body (1Th 4:14-17, "with the Lord").”

So we aspire to please Him, whether we are here in this body or away from it.

“Wherefore--with such a sure "confidence" of being blessed, whether we die before, or be found alive at Christ's coming. we labour--literally, "make it our ambition"; the only lawful ambition.”

We are not commending ourselves to you again. Instead, we are giving you an occasion to be proud of us, so that you can answer those who take pride in…

“For--the reason why he leaves the manifestation of his sincerity in preaching to their consciences (2Co 3:1), namely, his not wishing to "commend" himself again. occasion to glory-- (2Co 1:14), namely, as to our sincerity. in appearance--Greek, "face" (compare 1Sa 16:7).”

For Christ’s love compels us, because we are convinced that One died for all, therefore all died.

“The Greek implies to compress forcibly the energies into one channel. Love is jealous of any rival object engrossing the soul (2Co 11:1-3). because we thus judge--literally, "(as) having judged thus"; implying a judgment formed at conversion, and ever since regarded as a settled truth.”

And He died for all, that those who live should no longer live for themselves, but for Him who died for them and was raised again.

“He died in their stead, He arose again for their good, "for (the effecting of) their justification" (Ro 4:25), and that He might be their Lord (Ro 14:7-9).”

So from now on we regard no one according to the flesh. Although we once regarded Christ in this way, we do so no longer.

“This is at variance with both Romish Mariolatry and transubstantiation. Two distinct Greek verbs are used here for "know"; the first ("know we no man") means "to be personally acquainted with"; the latter ("known Christ . . . know . . .”

Therefore if anyone is in Christ, he is a new creation. The old has passed away. Behold, the new has come!

“Therefore--connected with the words in 2Co 5:16, "We know Christ no more after the flesh." As Christ has entered on His new heavenly life by His resurrection and ascension, so all who are "in Christ" (that is, united to Him by faith as the branch…”

All this is from God, who reconciled us to Himself through Christ and gave us the ministry of reconciliation:

“Christ's blood was the price paid at the expense of God Himself, and was required to reconcile the exercise of mercy with justice, not as separate, but as the eternally harmonious attributes in the one and the same God (Ro 3:25, 26).”

that God was reconciling the world to Himself in Christ, not counting men’s trespasses against them. And He has committed to us the message of reconciliation.

“The expression " IN Christ" for "by Christ" may be used to imply additionally that God was IN Christ (Joh 10:38; 14:10), and so by Christ (the God-man) was reconciling . . .”

God made Him who knew no sin to be sin on our behalf, so that in Him we might become the righteousness of God.

“The sin of the world is one, therefore the singular, not the plural, is used; though its manifestations are manifold (Joh 1:29). "Behold the Lamb of God, that taketh away the SIN of the world." Compare "made a curse for us," Ga 3:13.”

As God’s fellow workers, then, we urge you not to receive God’s grace in vain.

“Not only as "ambassadors." beseech--entreat (2Co 5:20). He is describing his ministry, not exhorting directly. you also--rather, "WE ALSO (as well as God, 2Co 5:20) beseech" or "entreat you": 2Co 6:14, 15, on to 2Co 7:1, is part of this entreaty or exhortation.”