Lexical Summary kapéleuó: To peddle, to huckster, to trade deceitfully Original Word: καπηλεύω Strong's Exhaustive Concordance corrupt. From kapelos (a huckster); to retail, i.e. (by implication) to adulterate (figuratively) -- corrupt. HELPS Word-studies 2585 kapēleúō – properly, to act as an unscrupulous merchant, i.e. "a huckster" who profits by "peddling the Word of God" for personal gain. 2585 /kapēleúō ("peddler") is only used in 2 Cor 2:17 – of people "marketing the ministry" (the Word of God) for fast gain. NAS Exhaustive Concordance Word Originfrom kapélos (a huckster, peddler) Definition to make a trade of NASB Translation peddling (1). Thayer's Greek Lexicon STRONGS NT 2585: καπηλεύωκαπηλεύω; (κάπηλος, i. e. a. an inn-keeper, especially a vintner; b. a petty retailer, a huckster, pedler; cf. Sir. 26:29 οὐ δικαιωθήσεται κάπηλος ἀπό ἁμαρτίας); a. to be a retailer, to peddle; b. with the accusative of the thing, "to make money by selling anything; to get sordid gain by dealing in anything, to do a thing for base gain" (οἱ τά μαθήματα περιαγοντες κατά πόλεις καί πωλοῦντες καί καπηλεύοντες, Plato, Prot., p. 313 d.; μάχην, Aeschylus the Sept. 551 (545); Latincauponari bellum, i. e. to fight for gain, trade in war, Ennius quoted in Cicero, offic. 1, 12, 38; ἑταιραν τό τῆς ὥρας ἄνθος καπηλευουσαν, Philo de caritat. § 14, cf. leg. ad Gaium § 30, and many other examples in other authors). Hence, some suppose that καπηλεύειν τόν λόγον τοῦ Θεοῦ in 2 Corinthians 2:17 is equivalent to to trade in the word of God, i. e. to try to get base gain by teaching divine truth. But as pedlers were in the habit of adulterating their commodities for the sake of gain (οἱ κάπηλοί σου μίσγουσι τόν οἶνον ὕδατι, Isaiah 1:22 the Sept.; κάπηλοί, οἱ τόν οἶνον κεραννύντες, Pollux, onomast. 7, 193; οἱ φιλοσοφοι ἀποδιδονται τά μαθήματα, ὥσπερ οἱ κάπηλοί, κερασάμενοι γέ οἱ πολλοί καί δολωσαντες καί κακομετρουντες, Lucian. Hermot. 59), καπηλεύειν τί was also used as synonymous with to corrupt, to adulterate (Themistius, or. 21, p. 247, Hard. edition says that the false philosophers τό θειοτατον τῶν ἀνθρωπίνων ἀγαθῶν κιβδηλεύειν τέ καί αἰσχύνειν καί καπηλεύειν); and most interpreters rightly decide in favor of this meaning (on account of the context) in 2 Corinthians 2:17, cf. δολουν τόν λόγον τοῦ Θεοῦ, 2 Corinthians 4:2. (Cf. Trench, § lxii.) The verb behind Strong’s Greek 2585 denotes the mercantile practice of retailing goods in small quantities with an eye toward personal profit. In the Greco-Roman world the καπῆλος was a hawker or stall-keeper who frequently diluted wine or tampered with wares to increase margin. The term therefore carried connotations of opportunism, deceit, and a willingness to sacrifice quality for gain. When applied to speech or teaching, it evokes the image of someone who adulterates truth for personal advantage. Biblical Occurrence and Immediate Context 2 Corinthians 2:17 stands alone in the New Testament as the sole canonical occurrence: “For we are not like so many, peddling the word of God for profit. On the contrary, in Christ we speak before God with sincerity, as men sent from God.” Here Paul contrasts his team’s apostolic ministry with contemporaries who trafficked in religious ideas for remuneration. The surrounding verses (2 Corinthians 2:14-3:6) stress divine commissioning, transparent motives, and the Spirit’s authentication, reinforcing that the gospel is not a commodity but a fragrant offering of Christ. Old Testament and Intertestamental Resonances Although the specific Greek term never appears in the Septuagint, the prophetic writings repeatedly condemn priests and prophets who “teach for a price” (Micah 3:11), purchase favor with corrupt scales (Amos 8:4-6), or exploit the vulnerable while claiming divine sanction (Jeremiah 6:13). Like the καπῆλος who waters down wine (Isaiah 1:22), spiritual hucksters dilute God’s word. Second-Temple literature likewise censures teachers who “seek gain” from Torah instruction, preparing the cultural backdrop for Paul’s critique. Socio-Historical Setting: Itinerant Rhetors and Travelling Philosophers First-century cities teemed with wandering sophists who offered lectures for fees. Rhetorical handbooks encouraged speakers to adapt content to audience taste, maintain patronage, and cultivate fame. Itinerant religious entrepreneurs—from Cynic philosophers to mystery-cult promoters—could accumulate wealth by appealing to the spiritual marketplace. Corinth, prosperous and cosmopolitan, was particularly susceptible to such figures. Paul intentionally refused financial dependence on the Corinthian church (1 Corinthians 9:12-18; 2 Corinthians 11:7-12) to distinguish himself from professional rhetoricians whose message was shaped by monetary ambition. Theological Implications: Integrity in Gospel Ministry 1. Divine ownership of the message: The “word of God” belongs to Him; it may not be bartered. Pastoral Application • Guard against monetizing spiritual gifts or manipulating donors. Related New Testament Warnings • “In their greed these false teachers will exploit you with deceptive words” (2 Peter 2:3). Though these passages use different vocabulary, they echo the same concern: profit-driven ministry undermines truth. Reception in Church History Early Fathers such as Chrysostom and Augustine cited 2 Corinthians 2:17 when condemning simony and criticizing clergy who offered sacraments or theological novelty for gain. Medieval canon law codified prohibitions against “peddling the word,” and Reformation leaders reapplied the verse to indulgence sellers. Throughout revivals and mission movements, the text has served as a touchstone for rejecting sensationalism and commercial exploitation. Contemporary Relevance Modern media platforms, celebrity culture, and fundraising mechanisms can subtly re-create the ancient temptation to merchandise faith. Paul’s solitary use of καπηλεύω thus speaks with enduring urgency: the gospel is priceless; those who proclaim it must do so freely, faithfully, and for God’s glory, not personal profit. |
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