THEREFORE, SINCE WE HAVE THIS MINISTRY, AS WE RECEIVED MERCY, WE DO NOT LOSE HEART: Dia touto, echontes (PAPMPN) ten diakonian tauten, kathos eleethemen, (1PAPI) ouk egkakoumen, (1PPAI): (Since: 2Co 3:6,12 5:18 Eph 3:7,8) (As: 1Co 7:25 1Ti 1:13 1Pe 2:10) (We do not lose heart: 2Co 4:16 Isa 40:30 Ga 6:9 Eph 3:13 Php 4:13 2Th 3:13 Heb 12:3 Rev 2:3)

Alfred Plummer feels that...

Here again, as between chapters 1 and 2, the division of chapters is unintelligently made. The first six verses of this chapter belong to the preceding one, and the close connexion between the two paragraphs is obvious: the opening verses of this chapter show how close it is, for the Apostle is still urging the claims of his office, especially against those who charge him with insincerity and self-commendation.

The six verses run in couplets; the glory of the new ministry (2Co 4:1, 2); the condition of those who are too blind to see the glory of the Gospel (2Co 4:3, 4); the source of the glory (2Co 4:5, 6). A fresh departure is made at 2Co 4:7. With 2Co 4:1-6 compare 1Th 2:1-12, which is a similar vindication of Apostolic authority on behalf of St Paul and his colleagues, and contains several similar expressions. (Plummer, Alfred. A Critical and Exegetical Commentary on the Second Epistle of St. Paul to the Corinthians. New York: Scribner. 1915)

William Barclay has an interesting introduction to this chapter noting that...

Paul says that he never loses heart in the great task that has been given to him, and by implication he tell us why. Two things keep him going. (a) There is the consciousness of a great task. A man who is conscious of a great task can do amazing things. One of the great works of musical genius is Handel’s Messiah. It is on record that the whole work was composed and written down in twenty-two days, and that during all that time Handel would scarcely consent to eat or to sleep. A great task brings its own strength with it. (b) There is the memory of mercy received. It was Paul’s aim to spend all his life seeking to do something for the love which had redeemed him (Ed: Not to "pay God back" but motivated by loving gratitude and empowered by His indwelling Spirit). (Barclay, W: The Daily Study Bible Series. The Westminster Press)

Therefore reflects the combination of two Greek words (dia touto) which together signify a term of conclusion and are rendered for this reason, because of this or therefore.

Dia touto - This idiom is used some 46 times in the NT - Mt 6:25 12:27 31 13:13 52 14:2 18:23 21:43 23:14 23:34 24:44 Mk 6:14 11:24 12:24 Lk 11:19 12:22 Jn 1:31 5:16 18 6:65 7:22 8:47 9:23 10:17 12:39 13:11 15:19 16:15 19:11 Ac 2:26 Ro 5:12 2Co 4:1 7:13 13:10 Ep 1:15 5:17 6:13 Col 1:9 1Th 3:7 Philemon 1:15 He 1:9 2:1 1Jn 3:1 4:5 Rev 7:15 12:12

Therefore - Refers back to the previous chapter in which Paul presented a superb synopsis of the surpassing glory of the ministry under the New Covenant as compared to the ministry of Moses under the Old Covenant. Alford feels this specifically "refers to the previous description of the freeness and unveiledness of the ministry of the Gospel."

Hughes adds that this New Covenant ministry so surpasses the Old Covenant because...

 it effects a removal of the veil of unbelief, the liberation of the Holy Spirit, and transformation into the image of the Lord. Having a ministry of such splendor left Paul with no place for faintheartedness but only for boldness (cf. 2Co 3:12).

John MacArthur sees the "therefore" as pointing back to 2Co 3:18 commenting that...

Strength to endure trials comes from the unveiled look into the face of Christ made possible under the New Covenant. That look was also the source of strength for Paul’s new covenant ministry.

We have this ministry - The present tense (have) speaks of this ministry as Paul's continual possession. But what is "this ministry"? What ministry? Paul had just reminded the saints that the ministry (diakonia) of the New Covenant which he had received (1Ti 1:12, Ac 9:15) was "the ministry (diakonia) of the Spirit" (2Co 3:8) and in chapter 5 adds that it was "the ministry of reconciliation" (2Co 5:18). He also succinctly documented the superiority of the New Covenant ministry compared to the Old Covenant ministry of Moses. (See chart summarizing the superior nature of the New Covenant)

A T Robertson feels that the use of the plural ("we") is the so-called literary plural and adds "Can he not speak for all of us?" Some feel that "we" instead of "I" is an expression of Paul's humility, which is a reasonable interpretation in view of the personal way in which he  is forced to defend his ministry.

Note that "we have this ministry" implies that it was something he had received. It was a gift from God, a gift that was grounded in God's great mercy. None of us receive ministry based on anything meritorious we have done, and Paul never lost sight of this great truth. In his last written communication (2Timothy) we read...

Paul, an apostle of Christ Jesus by the will of God, according to the promise of life in Christ Jesus (2Ti 1:1-note)

Ministry (1248)(diakonia) means the rendering or assistance or help by performing certain duties, often of a humble or menial nature serve, including such  mundane activities as waiting on tables or caring for household needs—activities without apparent dignity.

Comment: Beloved we are all called to be in a ministry of some sort (we are certainly called to bear testimony of the good news of the grace of God with our life and our lips - cp 1Pe 2:9-note), for all believers are called to walk in Jesus' steps (1Pe 2:21-note), in a life of service to others (Php 2:5, 6, 7-note). Given that this ministry is a "race" and we each get only one opportunity (~one life) to run the course, the question is...Beloved, how are you running? Have you laid aside the encumbrances (non-essentials, not bad things, just not the best things) of this life and the sin which so easily entangles you? Are you running with endurance? (Heb 12:1-note, It's too soon to quit - see Gal 6:7-note, Ga 6:8-note, Ga 6:9, 10-note) Are you fixing your eyes on Jesus (Heb 12:2-note), learning to strive according to His power which mightily works within you? (Col 1:29-note)  Are you running in such a way that you might not be disqualified (not loss of salvation, but loss of reward - cp 1Co 3:15, 2Jn 1:8 2Co 5:10-note)? (1Co 9:24-note, 1Co 9:25-note, 1Co 9:26-note, 1Co 9:27-note, 2Ti 2:5-note)

In Acts 21 Paul presents a proper perspective for ministry writing...

And after he had greeted them (Ac 21:17, 18), he began to relate one by one the things which God had done among the Gentiles through his ministry (diakonia). (Acts 21:19)

Comment: (1) Paul's ministry was but a conduit of what God did through him, and so it is still true in all of us who are called to be "ministers" of the Lord, even if not formally. (2) The first thing Paul did after greeting them was to give testimony to the great things the Lord had done, a good motif for all God's ministers to seek to emulate. What we "do" is natural but what God does through us is supernatural. Can you glorify your Father by telling others "one by one the things" He has done through your ministry, His Spirit working in and through you to point others to Jesus?

We received mercy (1653) (eleeo from eleos [word study]) means to feel sympathy with the misery of another, especially such sympathy which manifests itself in deeds (action), less frequently in words. It describes the general sense of one who expresses compassion to someone in need.  Mercy is a concern for an afflicted person that prompts one to give help. God's grace gives us what we don't deserve and His mercy does not give us what we do deserve.

Writing to Timothy Paul gave a parallel description of mercy he had received...

But that (see context 1Ti 1:15) is why God had mercy on me, so that Christ Jesus could use me as a prime example (model) of his great patience with even the worst sinners (Paul considered himself a "living epistle" testifying that God could save any sinner - what a mercy filled God!). Then others will realize that they, too, can believe in Him and receive eternal life. (1Ti 1:16, original NLT)

Jnann Bengel...

The mercy of God, through which this ministry is received, makes us zealous and sincere ministers. Even Moses obtained mercy, and thereby found so near access, Ex 33:19. (The Critical English Testament)

Paul's acknowledgment of his receipt of (and need for) mercy is a reflection of his continuing attitude of humility and dependence on God, recognizing that his holy calling as an apostle was not due to his works but was a result of his having received mercy.

While the Dispenser of the mercy is not stated, this is certainly an allusion to the bestowal of bountiful mercy from our great "God (Who is) merciful and gracious, slow to anger and abundant in lovingkindness and truth." (Ps 86:15) (See discussion of God's attribute of Mercy)

Phillip Towner adds that

Mercy (is) the Foundation of God's Covenant (Ed: Including the New Covenant). Mercy and hesed (word study) [חֶסֶד , חֶסֶד], God's covenant love, are integrally related. So close is the relationship that hesed [חֶסֶד , חֶסֶד] sometimes is to be viewed in terms of mercy. In this relationship, mercy then comes to be seen as the quality in God that directs Him to forge a relationship with people who absolutely do not deserve to be in relationship with Him. Mercy is manifested in God's activity on behalf of His people to free them from slavery...The pattern of God's dealings with people in the Old Testament, at the core of which is mercy, also provides the shape for understanding his dealings in the New Testament. God desires a relationship with humankind, but must show mercy to them in order for this relationship to be built. Of course, the New Testament expounds the theme of God's mercy in the light of Christ (cp 2Co 4:6-note), the supreme expression of love, mercy, and grace. (Ed: And this is the "Light" that radically impacted Saul on the road to Damascus Ac 9:3, 9:4, 9:5 the merciful Light he never grew tired of praising and proclaiming.) (Mercy - Baker's Evangelical Dictionary of Biblical Theology - Recommended Reading)

Spurgeon describes God's mercy as His...

tender attribute (which) sweetens the grand thought of His power: the divine strength will not crush us, but will be used for our good (and His glory. Amen!). (The Attributes of God - Spurgeon)

Matthew Henry has a good reminder that...

The best of men would faint, if they did not receive mercy from God. And that mercy which has helped us out, and helped us on, hitherto, we may rely upon to help us even to the end. (Amen!)

Paul understood God's great mercy (1Pe 1:3-note) for he of all people had been in desperate need of mercy before salvation (Acts 8:1, 3, 9:3, 4, 5, 6, 22:4, 5, 6, 7, 8, 9 10 26:9 10 11 12 12 14 15 16 17 18 19) and thereafter Paul never forgot God's saving mercy, living in daily dependence on and thankfulness for this same divine mercy that saved him on the Damascus Road. Do you live daily with a similar sense of great gratitude for having been shown such great mercy from so great a God? The longer Paul was a recipient of God's mercy, the greater was his sense of humility as he "progressed" from an apostle "not fit to be called an apostle" (1Co 15:9-note ~55AD), to "the very least of all saints" (Ep 3:8-note ~61AD) to the foremost of sinners (1Ti 1:15 - 63-66AD)

Hughes comments that...

the combination of this mercy and the astonishingly surpassing glory of his (New Covenant) ministry heartened him and kept him from losing heart. in weakness...

Spurgeon was right in delineating discouragement as one of the ministry’s great risks. Loss of heart can bring disaster. But these two things will ground our hearts: 1) God’s merciful call, and 2) the surpassing glory of the gospel ministry.

He stands in Christ’s stead; his message is the Word of God; around him are immortal souls; the Saviour, unseen, is beside him; the Holy Spirit broods over the congregation; angels gaze upon the scene; and heaven and hell await the issue” (Matthew Simpson).

What glory! How heartening!  (Hughes, R. K. 2 Corinthians: Power in Weakness. Preaching the Word. Crossway or Logos or Wordsearch)

We do not - The Greek word for "not" (ou/ouk) indicates absolute negation. Paul says we absolutely in no way are losing heart, we are not becoming discouraged or despondent with fear and we are not becoming faint with weariness and exhaustion. The present tense indicates that this is his abiding attitude in spite of the challenges to his character and conduct by the false teachers. Beloved, have you ever been falsely accused or had your motives for ministry impugned or unfairly questioned? Most of us who have been at this for a while have been unjustly treated or unfairly criticized. We need to remember that the same thing happened to Paul and of course to our Lord Jesus and we must continually strive to imitate them (1Co 11:1) walking in the steps our Savior trod (1Pe 2:21-note), so that we do not lose heart. (See 1Pe 5:8-note 1Pe 5:9-note, 1Pe 5:10-note)

Earlier Paul had affirmed that he had great boldness to speak forth the truth of the Gospel (2Co 3:12-note) and when he considered the greatness of his calling (having such a hope), it buoyed up his spirit and gave him courage to face all his adversaries and afflictions with a sense of confidence. Beloved, as those who have been called out of darkness into His marvelous light, we often lose heart when we fail to remember the greatness of the hope (absolute assurance of future good) our calling (Ep 1:18-note Ep 4:4-note) with which God has called us in and for Christ Jesus  (Ro 1:6-note, Jude 1:1) and we forget that we have the high privilege and purpose to proclaim His excellencies to those still lost in darkness. (1Pe 2:9-note, Acts 26:18)

Listen to Spurgeon's exhortation...

The preacher should either speak in God’s name or hold his tongue. My brother, if the Lord has not sent you with a message, go to bed, or to school, or mind your farm; for what does it matter what you have to say of your own? If heaven has given you a message, speak it out as he ought to speak who is called to be the mouth of God. (cp Jer 20:9 Acts 4:19, 20)

Lose heart (1573) (ekkakeo [word study] from ek = out of or intensifies meaning of... + kakos = bad) strictly speaking means to act or behave badly in some circumstance. On one hand, it can mean to give in to evil. On the other hand, it can convey the idea of to be weary in or become tired of doing something, to lose courage, to slacken their one's labor or exertion because of the weariness caused by prolonged effort. It can picture one who becomes fainthearted or despondent in the face of trial or difficulty.

Ekkakeo - 6x in 6v - Lk 18:1; 2Co 4:1, 16; Ga 6:9-note; Ep 3:13-note; 2Th 3:13. NAS = grow weary(1), lose heart(5).

It is worth noting that Paul begins and ends this section with this same verb "lose heart" (ekkakeo) emphasizing that despite the difficulties and detractions, he refused to lose heart, and steadfastly remained "energized" for the ministry for which he had been chosen (Ac 9:15, 16, cp 2Ti 1:1-note) ...

Therefore we do not lose heart, but though our outer man is decaying, yet our inner man is being renewed day by day. For momentary, light affliction is producing for us an eternal weight of glory far beyond all comparison, while we look not at the things which are seen (eg, the detractions and the detractors!), but at the things which are not seen ("20/20" eternal vision - Father, grant this to all of Thy children in Christ. Amen); for the things which are seen are temporal, but the things which are not seen are eternal. (2Co 4:16-note, 2Co 4:17-note, 2Co 4:18-note)

NO HOCUS POCUS
PERMITTED OR PRACTICED!

Phillips has a pithy summary of the three ministerial perversions Paul staunchly disavows...

We use no hocus-pocus, no clever tricks, no dishonest manipulation of the Word of God.

But (alla) uses this conjunction to sound a strong contrast between God's ministry in and through him and the false ministers that had infiltrated the church at Corinth.

Renounced (550) (apeipomen from apó = from + eípon  <> épo = speak) literally means to speak off or to speak out (against). To refuse, deny, renounce, spurn, disown with aversion.

The aorist tense is a "timeless aorist" (A T Robertson) which pictures this as a once and forever repudiation (Bengel).

Charles Hodge adds that what Paul denies of himself he affirms of the false teachers, their "lack of openness, adopting secret methods to achieve their ends, which they would be ashamed to admit openly."

Renounce (English definitions) to give up, refuse, or resign usually by formal declaration. To refuse to follow, obey, or recognize any further. To disown; to disclaim; to reject; as a title or claim; to refuse to own or acknowledge as belonging to as to renounce a title to land or a claim to reward; to renounce all pretensions to applause. To renounce allegiance. To cast off or reject as a possession; to forsake.

David Lowery writes that...

Already he had adroitly parried the attacks of his accusers several times in the letter (e.g., 2Co 1:17; 2:17; 3:1), but he felt forced to do so again (e.g., 2Co 6:3; 7:3; Chapters 10-13).

M J Harris adds that...

Evidently he had been accused of deceitful behavior (cf. 2Co 7:2; 12:16). This he emphatically rejects. The openness marking the new covenant had always been reflected in his conduct. His tactics had never been secretive or deceptive, nor had he ever dishonestly manipulated the message of God entrusted to him.  (Gaebelein, F, Editor: Expositor's Bible Commentary 5-Volume New Testament. Zondervan Publishing or computer version)

Hidden (2927)(kruptos from krupto = keep secret; English ~ cryptic, etc) means  concealed, secret, hidden either to protect it or for self-serving purposes. Krupto describes something that is unknown because it is being kept secret or hidden.

Liddell-Scott give an example of a secular use of kruptos -- "a trench covered and concealed by planks and earth".

Giving and praying are to be done in secret (Mt 6:4, Mt 6:6) for God sees all things and there is nothing hidden from Him so that all things will one day be  brought to the light by Him (Mt 10:26 Mk 4:22 Lk 8:17 Lk 12:2 1Co 4:5). Kruptos conveys the idea of privately in Jn 7:4, 10, 18:20. Kruptos describes the "secrets" of men's hearts (Ro 2:16, 1Co 14:25). "The hidden person of the heart" in 1Pe 3:4 which Wuest explains is "the personality of the Christian woman as made beautiful by the ministry of the Holy Spirit in glorifying the Lord Jesus and manifesting Him in and through her life."

Krupto - 17x in 15v in NAS - Mt 6:4, 6; 10:26 Mk 4:22 Lk 8:17; 12:2 Jn 7:4, 10; 18:20 Ro 2:16, 29 1Co 4:5 14:25 2Co 4:2 1Pe 3:4. NAS = hidden(5), inwardly(1), secret(7), secrets(2), things hidden(2).

Hidden because of shame  - Literally "the hidden things of shame" - Paul is referring to those things that are done only under cover and with the fear of shame if they were to be exposed.

The Amplified Version does an excellent job of "amplifying the meaning...

We have renounced disgraceful ways (secret thoughts, feelings, desires and underhandedness, the methods and arts that men hide through shame); we refuse to deal craftily (to practice trickery and cunning) or to adulterate or handle dishonestly the Word of God, but we state the truth openly (clearly and candidly). And so we commend ourselves in the sight and presence of God to every man’s conscience.  (Lockman)

Shame (152) (aischune from aischos = shame, disfigurement,  disgrace) means shame resulting from exposure of sin for example. Paul is describing that which brings  humiliating disgrace or disrepute.

Aischune - 6x in 6v in NAS - Luke 14:9; 2 Cor 4:2; Phil 3:19; Heb 12:2; Jude 1:13; Rev 3:18. NAS = disgrace(1), shame(5).

Webster's 1828 on shame - A painful sensation excited by a consciousness of guilt, or of having done something which injures reputation; or by the exposure of that which nature or modesty prompts us to conceal. Shame is particularly excited by the disclosure of actions which, in the view of men, are mean and degrading. Hence it is often or always manifested by a downcast look or by blushes, called confusion of face.

UBS Handbook explains that...

The words “of shame” characterize those things that are hidden; they are “secret and shameful deeds.” More specifically, does Paul mean that the people who do such deeds are, in fact, ashamed of their deeds? (Revised English Bible “the deeds that people hide for very shame.”) Or does he mean that they should be ashamed and are not? Either is possible, but the majority opinion seems to be that the practices were “so shameful that they have to be kept hidden” (Barclay). (The United Bible Societies' New Testament Handbook Series or Logos)

J H Bernard...

the hidden things of shame; cf. Ro 13:12, Eph. 4:22. The stress is on ta krupta (the hidden); it is the openness and candor of his ministry on which he insists (cf. John 3:20). (Expositor's Greek Testament)

Henry Alford adds that the meaning here is that...

The having any views, ends or practices which, such as have them, hide through shame...Shame is subjective, meaning fear arising from expectation of exposure. It is plain from the context that it refers, not to crimes and unholy practices, but to crooked arts, of which men are ashamed, and which perhaps were made use of by the false teachers (The New Testament for English Readers).

Not walking in - Not living, not behaving, not conducting oneself. The preposition "in" (en) means in the sphere of (it's like a fish in a fish bowl - he lives in the sphere of the water that fish bowl). Wuest translates it as Paul saying we are "not ordering the manner of our lives in the sphere of craftiness", as were the false teachers.

Walking (4043)(peripateo from peri = about, around + pateo = walk, tread) means literally to walk around, to go here and there in walking, to tread all around.  The  39 uses in the Gospels always refer to literal, physical walking. Seven of the 8 uses in Acts are also in the literal sense (except Acts 21:21). (See Spurgeon's comments on what it means to walk) Paul uses peripateo only in the metaphorical sense (32 times in his Epistles) meaning to conduct one's life, to order one's behavior, to behave,  to make one's way, to make due use of opportunities, to live or pass one’s life (with a connotation of spending some time in a place).

UBS Handbook...

"To walk” is an Old Testament expression that means “to conduct oneself” or “to behave in a certain manner.” (Ibid)

Craftiness (3834)(panourgia from pas = all + ergon = work) is literally "all working" or capable of all work. In the NT panourgia takes on a negative meaning and conveys the ideas of trickery involving evil cunning, cleverness, craftiness, shrewdness, craft or treachery. A crafty person is marked by subtlety and guile and is adept in the use of cunning. Beware! (see Paul's warning to the Ephesian elders - Acts 20:28).

Paul is saying that he scrupulously avoids clever manipulation of words so that error is made to look like truth (cp Ep 4:14-note). He is well aware of the fact that there are those who do practice panourgia, using subtle sophistries and specious statements because they are willing to do anything to achieve their unscrupulousness goals (to them this "end justifies the means" regardless of cunning the means are.)

Kent Hughes adds that craftiness is...

a cunning readiness to adopt any device or trickery for the achievement of ends which are anything but altruistic (unselfish regard for or devotion to the welfare of others)...I once received an expensive brochure that featured eight separate pictures of a self-styled “evangelist” designed to instill confidence in his power. It featured photos of him praying by a waterfall and praying with his hands on a pile of letters asking for prayer. Another photo showed him holding a baby. In another he was shaking the hand of a poor man. But what really got my attention was the offer of a specially blessed handkerchief that had been dipped in the Jordan River and that, if prayerfully applied, would bring healing. The cost? About twenty-five dollars in today’s economy. Such conduct was anathema to Paul. (Hughes, R. K. 2 Corinthians: Power in Weakness. Preaching the Word. Crossway or Logos or Wordsearch)

In 2Corinthians 11:3 Paul explains that one of the sought after effects of panourgia is to deceive the listener even as Satan deceived Eve (Ge 3:13)...

But I am afraid that, as the serpent deceived  (beguiled her thoroughly, seduced her wholly, led her astray - see exapatao) Eve by his craftiness (panourgia), your minds will be led astray from the simplicity and purity of devotion to Christ. (2Corinthians 11:3)

Satan's modus operandi has not changed that much so we do well to remain on "high alert" (1Pe 5:8-note cp 2Co 2:11 "we are not ignorant of his schemes") for his nefarious schemes. As Moses declared "the serpent was (still is) more crafty than any beast of the field which the LORD God had made" (Ge 3:1).

Barnes writes that...

Truth never needs such arts (panourgia); and no cause will long succeed by mere trick and cunning.

Here are the other 3 NT (out of 5) uses of panourgia...

Ep 4:14-note As a result, we are no longer to be children, tossed here and there by waves and carried about by every wind of doctrine (Thus the vital importance of the ministry described in Ep 4:11-note - if we are preaching and teaching with stories and humor rather than the Word of Truth, we are failing to arm the disciples to be able to discern Satan's subtle errors and lies. Remember that Satan wages war in the mind and the battle is for truth! Preach the Word! 2Ti 4:2-note), by the trickery of men, by craftiness (panourgia) in deceitful scheming;

A W Pink comments...

The ministers of the New Covenant are described as those who had "renounced the hidden things of dishonesty, not walking in craftiness." Christendom today is infested with men who are full of deceit and hypocrisy, trimming their sails according to whatever direction the breeze of public opinion is blowing. "Nor handling the Word of God deceitfully" (2Corinthians 4:2). The true servant of Christ holds back nothing that is profitable, no matter how unpalatable it may be unto his hearers. He is one who does not magnify himself, nor his denomination—but Christ—His wondrous Person, His atoning blood, His exacting claims. (Ministerial Thieves)

NO ADDITIVES OR
ADULTERANTS

Adulterating (1389) (doloo from dolos which is derived from delo meaning to bait or to catch with bait) is used only here in the NT and means to use deceit,  to bait, to ensnare, to corrupt with error, to distort, to falsify. The idea is changing something to cause it be be false (even while it appears to be "true"!). The goal is to beguile, to ensnare or to take by craft. It's like adding a touch of arsenic to pure, life giving water - now it is deadly poison!

The present tense pictures this falsification as an ongoing process, an apt description of false teachers, for even when they present the truth as Peter writes the "secretly introduce destructive heresies" (2Pe 2:1-note), where the verb pareisago (see word study) accurately describes their method of bringing in deadly error alongside the truth. This always reminds of the U S Treasury department's method of training their agents to recognize counterfeit $20 bills by having them intensely study real $20 bills.

Paul passed on the unadulterated Word of God to the saints, writing in his first epistle...

For I received from the Lord that which I also delivered to you (1Co 11:23a)

Comment: What Paul heard, Paul preached, in purity and in power! How can we who preach and teach do any less in a day when God and His Word and prayer to Him are being systematically extracted from the heart of "In God we trust" America which is reaping the consequences of this evil seed in the form of a rapidly crumbling social fabric much like the days of the Judges (Jdg 21:25-note). We must become like the psalmist and cry out "My soul cleaves to the dust. Revive me according to Thy Word." (Ps 119:25-note)

Doloo was used in secular Greek to describe the dishonest practice of adulterating wine with water. Here Paul is saying in essence "I don't water down the Word of Truth with half truths, funny stories, inappropriate language (which is sadly becoming all to accepted in modern, "hip", "authentic" evangelicalism!)!"

It is worth noting that the root word dolos literally refers to a fishhook, trap, or trick -- all of which are various "instruments" of deception. Dolos is a deliberate attempt to mislead, trick, snare or "bait" (baiting the trap in attempt to "catch" the unwary victim), in this case the bait being lies that are spoken that are counter to the Word of Truth (cp Jn 8:44, 2Co 11:13 14 15 2Pe 2:1-note 2Pe 2:2, 3-note). Dolos reflects a desire to gain advantage or preserve one's position by deceiving others. A modern term in advertising is called "bait and switch" where the unwary consumer is lured in by what looks like an price too good to be true!

Paul says I do not corrupt, debase, or make impure the precious (Ps 19:10-note, Ps 119:72-note, Ps 119:127-note, Job 23:12-note), persisting (Eternal - Mt 24:35 5:18-note), powerful (Lk 1:37ASV) Word of God by adding any genre of foreign or  inferior elements! Dear preacher of the Word may I ask you a question? How much time do you devote to introducing your message each Sunday, before you begin to preach the Word? I routinely encounter sermons where from one quarter to one third of the "sermon" time is allocated to introductory illustrations calculated to make the Word more "authentic". Beloved, that is too long. The Word is authentic. I am not against salient, short introductions and illustrations, but when they begin to "cut in" on the time of the pure milk of God's Word then frankly the saints are being short changed and will likely walk away unsatisfied for only the Word brings genuine soul satisfaction. Personal stories and cute illustrations may generate an emotional response, but ultimately they only tickle the ears (2Ti 4:3,4-note) and produce "spiritual children" who are vulnerable to being tossed to and fro by every wind of doctrine (Ep 4:14-note). God's Words through His prophet Jeremiah are relevant to much of the fare being offered from modern pulpits...

Thus says the LORD, "Stand by the ways and see and ask (= 3 commands) for the ancient paths (cp Dt 32:7) where the good way is, and walk in it and you shall find rest for your souls. But they said, 'We will not walk in it.' (Jer 6:16)

For My people have committed two evils: They have forsaken Me (Je 18:15), the Fountain of living waters, to hew for themselves cisterns, broken cisterns, that can hold no water. (Jer 2:13)

Guzik comments that...

Many preachers fail on this exact point. They have the true gospel, but they add to it things of human ingenuity and wisdom. Often, they add these corrupting or diluting things to the gospel because they think it will make the gospel more effective or give it a greater hearing. They are doing what Paul insisted he would never do -- handling the word of God deceitfully. (2 Corinthians 4 Commentary)

C H Spurgeon addressed the age old tendency of preachers to change the words of the clear Gospel message in order to make it more "seeker friendly" or hip or acceptable ("culturally relevant") writing that...

Certain divines tell us that they must adapt truth to the advance of the age, which means that they must murder it and fling its dead body to the dogs...which simply means that a popular lie shall take the place of an offensive truth.

John Calvin is quite blunt writing...

For just as chaste and honorable women are content with the gracefulness of natural beauty and do not resort to artificial adornments, whereas harlots never think themselves well adorned until they have corrupted nature, so too Paul’s boast is that he has set forth the pure Gospel whereas others have offered a counterfeit Gospel decked out with unworthy additions.

Earlier Paul had written...

 we are not like many, peddling (profiteering, adulterating for personal gain) the word of God, but as from sincerity, but as from God, we speak in Christ in the sight of God. (2Co 2:17)

HOW TO TAMPER WITH
THE WORD OF GOD!

Kent Hughes has some sobering thoughts on how even evangelical preachers "tamper with the Word of God" noting than instead of actually cutting out the Bible as crass liberal preachers are prone to do...

it is far more common for the evangelical preacher to "edit" (Ed: Edit = to alter, adapt, or refine especially to bring about conformity to a standard or to suit a particular purpose!) God’s Word:

(1) by removing the text from its context, (Ed: Context must be "king" in order to arrive at accurate Interpretation - see example of danger of misinterpretation) and using it to say whatever the preacher likes (Ed: See example of the mishandling Pr 29:18-discussion),

(2) by moralizing the text, so that it is reduced to an ethical maxim that fits any religion,

(3) by using the text to promote hobbyhorses (Ed: a topic to which one constantly reverts, a favorite object of pursuit), and

(4) by dogmatic insistence that the text says things it does not truly say. This homiletical hocus-pocus has subtle roots such as the desire to be clever and popular or synthetically relevant or intellectually respectable or to make the gospel more acceptable.

But most often God’s Word
gets watered down by the preacher’s laziness.

He simply will not do the hard work to engage and preach a text in its context. (Hughes, R. K. 2 Corinthians: Power in Weakness. Preaching the Word. Crossway or Logos or Wordsearch) (Bolding and italics added)

Comment: How many hours [or perhaps minutes!] does it take for you to prepare your message for Sunday? You are under grace, not legalism and so there is no gold standard given in Scripture, but I have heard that Dr John MacArthur routinely sets aside 20+ hours to prepare his messages. And we can certainly see the fruit of his bountiful sowing! (Remember 2Co 5:9-note, 2Co 5:10-note)

The Word of God - This phrase occurs 47x in 46v in the NAS - 1 Sam 9:27; 2 Sam 16:23; 1 Kgs 12:22; 1 Chr 17:3; Pr 30:5; Mt 15:6; Mark 7:13; Luke 3:2; 5:1; 8:11, 21; 11:28; John 10:35; Acts 4:31; 6:2, 7; 8:14; 11:1; 13:5, 7, 46; 17:13; 18:11; Rom 9:6; 1 Cor 14:36; 2 Cor 2:17; 4:2; Eph 6:17; Phil 1:14; Col 1:25; 1 Thess 2:13; 1 Tim 4:5; 2 Tim 2:9; Titus 2:5; Heb 4:12; 6:5; 11:3; 13:7; 1 Pet 1:23; 2 Pet 3:5; 1 John 2:14; Rev 1:2, 9; 6:9; 19:13; 20:4

Related Resources:

Click Scriptural Descriptions of the Word of God
Inductive Study on the Power of the Word of God

And for this reason we also constantly thank God that when you received from us the word of God's message, you accepted it not as the word of men, but for what it really is, the word of God, which also (present tense = continually) performs  its work (energeo - energetic, efficient, effectual, efficacious!) in you who believe. (1Th 2:13-note)

BUT BY THE MANIFESTATION OF TRUTH COMMENDING OURSELVES TO EVERY MAN'S CONSCIENCE IN THE SIGHT OF GOD: alla te phanerosei tes aletheias sunistanontes (PAPMPN) heautous pros pasan suneidesin anthropon enopion tou theou:  (by: 2Co 5:11 6:4-7 7:14)

But (alla) draws a marked contrast between the trickery and deceit of the false teachers and his open presentation of the Word of Truth. This is a good reminder to all of us that the best "antidote" for false teaching is the Word of Truth. Remember that spiritual warfare is not so much a "power" struggle as it is a truth struggle.

By the manifestation of (the) truth - ("by plain statement of the truths of the Gospel in public preaching" [Bernard]) By simple exhibition of the truth, stating it as it is, without "additives" (as with philosophies, traditions, etc, cp Col 2:8, 9-note), not taking a text out of its context, etc

In the first letter to the Corinthians Paul emphasized his approach to ministry writing that...

when I came to you, brethren, I did not come with superiority of speech or of wisdom, proclaiming to you the testimony of God. For I determined to know nothing among you except Jesus Christ, and Him crucified. (1 Co 2:1, 2).

Manifestation (5321) (phanerosis from phaneroo = to make manifest) means a bringing to light or to full disclosure. ("the full light of truth")

Phanerosis describes the full exhibition of any thing by clear evidence, disclosing what is otherwise unseen or obscure. Here it describes Paul's open proclamation of the Word of Truth which stands in marked contrast to the shameful practices that must be hidden.

The only other NT use of this noun is 1Cor 12:7 describing spiritual gifts as "the manifestation of the Spirit".

Barnes adds...

not by blunting its edge, or concealing anything, or explaining it away; but by an open, plain, straight-forward exhibition of it as it is in Jesus. Preaching should consist in a simple exhibition of the truth. There is no deceit in the gospel itself; and there should be none in the manner of exhibiting it. It should consist of a simple statement of things as they are. The whole design of preaching is to make known the truth. And this is done in an effectual manner only when it is simple, open, undisguised, without craft, and without deceit.

if you address as Father the One who impartially judges according to each man's work, conduct (aorist imperative = Command to do this effectively. Don't delay. It is important, even urgent) yourselves in fear (reverential awe, shrinking from anything that might grieve your Father) during the time of your stay upon earth (Which in the perspective of eternity is barely a "blip on the screen" so to speak but it yields profit [1Ti 4:7, 8-note] or loss [1Co 3:12, 13, 14, 15] for every believer throughout eternity. May God teach us how to number our days wisely [Ps 90:12-note, cp Ep 5:16-note] and give us the strength to conduct ourselves circumspectly in Christ. Amen) (1Pe 1:17-note)

Paul's ministry is "clear and clean" not only before the saints at Corinth but before the Omniscient God of the universe, an "Audience of One"! God is the "Onlooker".  The One Who discerns, searches and tests our heart (Study - 1Sa 16:7 Jer 17:10 1Ki 8:39 1Chr 28:9  Ps 7:9 44:21 139:23,24 Pr 17:3 Jer 11:20 20:12 Ro 8:27 Rev 2:23).

Hughes writes that...

There is a higher scrutiny than that of the human conscience: it is to God that every minister of the gospel is ultimately and eternally answerable.

Paul's adversaries and critics could hardly have accused him of arrogant self-commendation for not only was his ministry an "open book" to the consciences of all men, but more important he constantly conducted himself with a strong sense that God was continually watching his ministry (cp Paul's statement  "I [continually] serve [God] with a clear conscience" - 2Ti 1:3-note).

Guzik adds that...

Paul will, later in this chapter, reflect again on his sufferings. In these first two verses, he has made it clear that he has not suffered because he has been an unfaithful minister of the gospel. It would have been easy for Paul’s enemies to claim, “He suffers so much because God is punishing him because he is unfaithful.” That wasn’t the case at all. (2 Corinthians 4 Commentary)

to me it is a very small thing that I may be examined (Make careful, exact research as in legal processes) by you, or by any human court; in fact, I do not even examine myself. For I am conscious of nothing against myself (I have a clear conscience), yet I am not by this acquitted (Why? Because he was fully aware that it was God Who stood as final Judge  - eg, even examining and disclosing our motives! 1Co 4:5); but the one who examines me is the Lord. (1Co 4:3, 4)

Therefore (in light of the truth of 2Co 5:10-note), knowing the fear of the Lord (not a shaking fear but a worshipful reverence for God, cp Pr 9:10, Ac 9:31), we persuade men (In context Paul is not persuading men regarding salvation, but about his integrity in ministry), but we are made manifest to God (cp Coram Deo - Do you carry out your ministry as it it were Coram Deo? It is!) and I hope that we are made manifest also in your consciences. (2Co 5:11)

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Lord, keep us faithful to Your Word,
Although, at times, we might rephrase;
And help us never twist its truths
To justify our selfish ways.
—Sper

We must align ourselves with the Bible
 and never try to align the Bible to ourselves.