Exegetical and Hermeneutical Commentary of 2 Corinthians 6:9
As unknown, and [yet] well known; as dying, and, behold, we live; as chastened, and not killed;
9. as unknown, and yet well known ] The passage would be better without the ‘yet’ interpolated by our translators (following Tyndale). St Paul was ‘unknown’ to some, and ‘well known’ to others. Cf. ch. 2Co 3:1-2 , 2Co 4:2, 2Co 5:11.
as dying, and behold, we live ] See ch. 2Co 4:10-11. Also Rom 8:36-37; 1Co 4:9 ; 1Co 15:31; Eph 2:6; Col 2:13; Col 3:1-4.
as chastened, and not killed ] Cf. Psa 118:18, which was no doubt in the Apostle’s mind. Also ch. 2Co 7:4.
Fuente: The Cambridge Bible for Schools and Colleges
As unknown – As those who are deemed to be of an obscure and ignoble rank in life, unknown to the great, unknown to fame. The idea, I think, is, that they went as strangers, as persons unknown, in preaching the gospel. Yet, though thus unknown they endeavor to commend themselves as the ministers of God. Though among strangers; though having no introduction from the great and the noble, yet they endeavored so to act as to convince the world that they were the ministers of God. This could he done only by a holy life, and by the evidence of the divine approbation which would attend them in their work. And by this, the ministers of religion, if they are faithful, may make themselves known even among those who were strangers, and may live so as to give no offence. Every minister and every Christian, even when they are unknown and when among strangers, should remember their high character as the servants of God, and should so live as to commend the religion which they profess to love, or which they are called on to preach. And yet how often is it that ministers when among strangers seem to feel themselves at liberty to lay aside their ministerial character, and to engage in conversation, and even partake of amusements which they themselves would regard as wholly improper if it were known that they were the ambassadors of God! And how often is it the case that professing Christians when traveling, when among strangers, when in foreign lands, forget their high calling, and conduct in a manner wholly different from what they did when surrounded by Christians; and when restrained by the sentiments and by the eyes of a Christian community!
And yet well known – Our sentiments and our principles are well known. We have no concealments to make. We practice no disguise. We attempt to impose on no one. Though obscure in our origin; though without rank, of wealth, or power, or patronage, to commend ourselves to favor, yet we have succeeded in making ourselves known to the world. Though obscure in our origin, we are not obscure now. Though suspected of dark designs, yet our principles are all well known to the world. No people of the same obscurity of birth ever succeeded in making themselves more extensively known than did the apostles. The world at large became acquainted with them; and by their self-denial, zeal, and success, they extended their reputation around the globe.
As dying – That is, regarded by others as dying. As condemned often to death; exposed to death; in the midst of trials that expose us to death, and that are ordinarily followed by death; see the note on 1Co 15:31, on the phrase, I die daily. They passed through so many trials that it might he said that they were constantly dying. And, behold, we live. Strange as it may seem, we still survive. Through all our trials we are preserved, and though often exposed to death, yet we still live. The idea here is, that in all these trials, and in these exposures to death, they endeavored to commend themselves as the ministers of God. They bore their trials with patience; submitted to these exposures without a complaint; and ascribed their preservation to the interposition of God.
As chastened – The word chastened ( paideuomenoi) means corrected, chastised. It is applied to the chastening which God causes by afflictions and calamities; 1Co 11:32; Rev 3:19; Heb 12:6. It refers here, not to the scourgings to which they were subjected in the synagogues and elsewhere, but to the chastisements which God inflicted; the trials to which he subjected them. And the idea is, that in the midst of these trials, they endeavored to act as became the ministers of God. They bore them with patience. They submitted to them as coming from his hand. They felt that they were right; and they submitted without a complaint.
And not killed – Though severely chastened, yet we are not put to death. We survive them – preserved by the interposition of God.
Fuente: Albert Barnes’ Notes on the Bible
2Co 6:9-10
As unknown, and yet well known.
A catalogue of contradictions
In these and preceding verses we have the grand characteristics of apostolic life.
1. Their difficulties and dangers.
2. The methods of their ministry.
3. The seeming contradictions that made up their life. Examining these in order, notice–
I. Conspicuousness in obscurity.
1. Gods people are hidden ones. The world knoweth us not, because it knew Him not. What conies within the range of the senses the world can understand; but what is only spiritually discerned the world cannot know.
2. But these hidden ones occupy a most prominent position before God, and all spiritual intelligences. The eyes of the Lord are over the righteous. The entirety of their inner and outer life is well known in heaven. Their names are registered in the Book of Life.
II. Life in death.
1. The life of the old man dies by the painful, lingering process of crucifixion.
2. A new Divine life is planted in the soul which develops in proportion as the old man is crucified.
III. Safety in afflictive providences.
1. The primal spring of the chastisement of a child of God is parental love (Heb 13:1-25.). Without it, we should be condemned with the world; the dross of our many sins and corruptions would remain, and should not be wrought for us. We should fail to be conformed to the Lord Jesus, who was made perfect through sufferings.
2. But observe the safety guaranteed. Not killed. That is impossible, for omnipotence upholds them (Rom 8:35-39).
IV. Joy in sorrow.
1. The sources of a believers sorrows.
(1) In his heart and life there is much to cause depression, much that grieves the Holy Spirit.
(2) In his circumstances.
2. But he can look beyond all these to the counterbalancing joy. The joy of the Lord is his strength.
V. Munificence in poverty.
1. Gods people are often poor as to this world. God hath chosen the poor rich in faith. Christ Himself was a poor man. But apart altogether from external circumstances, Gods people are, and feel themselves to be, spiritually poor. In the fall man lost everything.
2. But a rich connection has been formed on the part of Gods chosen ones with the Lord of all, who has unsearchable riches. Hence it follows that he who is poor can make many rich. A true saint, who has nothing in himself, but all things in Christ, is the greatest benefactor of his race.
VI. Boundless possessions in utter destitution. (P. Morrison.)
Opposite views of a good mans life
I. To the secular eye he was unknown; to the spiritual, well known.
1. The world has never yet rightly understood the real life of a Christian. To the world, Paul appeared a fanatic. John says, the world knoweth us not. The world does not understand self-sacrificing love. It understands ambition, greed, revenge, but not this.
2. This explains martyrdom, ay, and the crucifixion of Christ. But though thus unknown to men, they are well-known–
(1) To Christ, Christ knows all about His disciples; their inner life and outward circumstances.
(2) To heavenly spirits. They are famous in heaven. At their conversion heaven rejoiced, and over every step of their subsequent history heaven watches with a loving care. He giveth His angels charge over thee.
II. To the one dying; to the other living.
1. To worldly men Paul appeared as mortal as other men; with a frame scourged, wasted, he was nothing but a dying man.
2. But, spiritually, he was living. The soul within that dying body was living a wonderful life–a life of Christly inspirations and aims.
III. To the one, much tried; to the other, not destroyed. The word chastened here refers to his scourgings. For a catalogue of his sufferings, see 2Co 11:23-27. To worldly spectators he, with all his wounds, would appear a dead man; but his spiritual purposes, enjoyments, and hopes were not killed,
IV. To the one, very sorrowful; to the other, always rejoicing.
V. TO the one, very poor; to the other, wealth-giving.
1. Paul and his colleagues had suffered the loss of all things. Often breadless, homeless, and clad in rags.
2. Yet spiritually they were not only rich, but made others rich.
(1) The highest work of man is to impart spiritual riches to his brother man. The most dignified and delectable work is this.
(2) Worldly poverty does not disqualify a man for the discharge of this sublime mission. The gospel is to be diffused not by man as a scholar, philosopher, but by man as man.
VI. To the one, destitute; to the other, enormously rich. All things are yours. Christliness gives us an interest in all things. They are given to man to enjoy. Conclusion: Do not estimate life by appearances. (D. Thomas, D. D.)
Literary altruism
In the Scriptures we continually come upon double statements of this kind:–unknown, yet well known; possible, yet impossible; absent, yet present; on earth, yet in heaven; knowing nothing, yet judging all things. So we are at liberty to apply the words, which in their first meaning were restricted to personal experience, to the illustration of profounder truths and wider doctrines. Suppose we suggest future time. That is unknown, yet well known. Futurity is the mystery of life. We live for the future, even whilst we may deny its broader aspects. What is this magnet that draws us on? Its name is To-morrow. No man hath seen To-morrow at any time, any more than any man hath seen God at any time. Yet we cannot deny it, though we have never seen it, we have never lived it, we have no experience of it; we have a symbol by which we represent it, we acknowledge its inspiration, its mysterious, elevating, animating influence; but what it is, whence it comes, what it will bring, in what shape it will accost us, in what tone of voice, how grim its silence, how eloquent its salutation, none can tell. So we say the future is unknown, yet well known. Thus, in detail, for one moment. The farmer speaks of next harvest: will there be a harvest time? No man doubts it. What will it be in yield and in value? None can tell. It is known, yet unknown–known as a broad fact, unknown in all the minuteness of its detail, and the palpitation of its immediate results. Take the grim certainty of death. We now call it a commonplace when we say all men are mortal. That is undoubted. By what gate will you go out of this little land into the unknown territory? Will you begin to die in the feet or at the head? Will your heart suddenly stop like a hindered pendulum? So we have the known and the unknown. Is there anything else that combines these marvellous features of being at once unknown, yet well known? Take life. Who knows it? No man. It is as mysterious as God. The man who can accept life ought to have no difficulty in accepting the Triune God. What is life? No man has ever told. Where is it? No man has seen its sanctuary. Is there any other illustration open to the general mind which confirms this altruism, which the apostle so graphically represented? Take character. What is character? How is it made up? Can you handle it and say, Behold, such is its figure? Can you weigh it in pounds troy, and assign its weight, to the utmost ounce or carat? Can you walk around it? Have you ever seen it? Only in incarnation, just as you have seen God. What do you know about a beautiful character? You say how mild, how modest, how genial, how courteous. How do you know? We know nothing about character. Call no man good until he is dead, and even after death there may come revelations which will fright the isle from its propriety. So we come to the great mystery of all–God. He is unknown. We acknowledge it. The Bible says so. Yet God is well known. We cannot tell how we know Him, but we do know Him; imagination knows Him, the heart knows Him, reason feels Him near, conscience hushes the whole being into silence, because of a mysterious presence. We know some realities by the power of love, not by the power of genius. So we enlarge the whole sphere of altruistic vision, and come upon such words as possible, yet impossible. With God all things are possible, says Jesus Christ, and one of His apostles wrote in an epistle, it is impossible for God. Both statements are true, and both are needed to complete a statement of the truth. We refer to this now, because it helps us to a most practical point. It is possible for you to pull down your house, brick by brick, stone by stone, and to begin immediately to unroof the family dwelling; you have strength, you cannot procure instruments, all needful aids are at your service; you could in one short day dismantle and destroy your dwelling; yet you could not, you could do nothing of the kind. What hinders you? An invisible power. What is its name? Reason, common-sense, a correct apprehension of justice and righteousness. Then we are under spiritual control, notwithstanding our irreligiousness? (J. Parker, D. D.)
As sorrowful, yet alway rejoicing—
Sorrowing, yet always rejoicing
I. We all want to find a way of so mingling sorrow and joy together, that neither shall contradict or weaken the other. You see people hugging a sorrow, feeding upon it. The wild cry of Constance, Grief fills the room up of my absent child, has been the cry of many a mother. You perceive that such indulgence is morbid and dangerous; but you take, in general, very unsatisfactory methods of curing it. You try to dissipate the patients mind, to present other objects which may cause the object on which it dwells to be forgotten. Often you succeed. But something is destroyed which should have been preserved. The waters of Lethe are not those which purge the spirit. They take away much that is best and strongest in it; they leave weeds and mud behind. Depend upon it, sorrow has that in it which we need and cannot afford to part with. He is a thief and an enemy who would take it from us. This is so, whatever be the occasion of the sorrow. Do not say, This is a poor, mean occasion for a man to grieve about. The loss is a calamity. The grief for it is a gift which you may turn into a curse or into a blessing. An illustrious historian said that he could discover in eminent men, of various periods, an impoverishment and decay of heart and intellect, dating from a crisis of their lives, when they had wilfully thrown off some great sorrow which might have given them consistency and depth. The question is, whether we shall merely nurse sorrow as if it were a warrant for misanthropy, or accept it as a message from above to teach us more of our relations to other men and of our relation to God. In this sense Paul was always sorrowing. There is not a trace in any of his Epistles of morbidness. He is always in action. He is thinking, feeling for others. In one sense he forgets the things that are behind. He determines that they shall not impede him. But in another sense, nothing is forgotten. All is coloured and shaped by his own previous experiences. What he has suffered enables him to look with straight eyes upon the suffering of the world. He regards it as a sign of derangement in that which is divinely good; therefore it makes him mourn. He regards it as one of the instruments for removing that which is deranged; therefore it cannot make him despair. St. Paul learnt to sorrow when he learnt to hope. He knew the anguish of conscience before; but he did not know sorrow till he had a revelation of One who cared for him, mourned for him, died for him. There then arose upon him the vision of a Man of Sorrows; and now he could desire nothing better than to enter into the mind of Christ.
II. A man who is always sorrowing in this way, must be also always rejoicing. Such a weight of sorrow could only have been sustained by a joy that was commensurate with it.
1. We all confess this truth in one way or another. The most frivolous person says, I have had much trial of late; I must have more than ordinary pleasure that I may endure it. We often denounce such language, but there is a meaning in it, though an inverted one. The joy which we seek for to quench sorrow, is on the whole a poor flimsy joy; not the joy which penetrates far below the surface. That joy which lies at the very root of our being, which is as necessary for human life as moisture is for vegetable life–that joy which, amid the frosts of the world, would perish utterly if Heaven did not watch ever it–that joy does not seek to escape from sorrow, but encounters it and finds its own strength in enduring it. As Paul found in the Son of Man the climax of all human sorrow, so he owned in that same Son of Man and Son of God the source and climax of all human joy. As he recollected what the work of the Sorrower on earth had been–how every act He had done was to take away some disease, some death-anguish, it was not possible but that he should believe that there was another cup besides that which His Father had given Him, and which He drained to the dregs. Every hour that Jesus was walking among men He was giving them some foretaste of this joy, some token that He came to make them inheritors of it. But there was a special hour in which we are told He rejoiced in His own Spirit (Mat 11:25-27). I think I read here the secret of St. Pauls continual joy in the midst of his continual sorrow. (F. D. Maurice, M. A.)
The sorrows and pleasures attendant on true piety
I. The causes of the believers sorrow.
1. The painful sense he entertains of his remaining imperfections, sinfulness, and weakness.
2. The difficulty of maintaining a steadfast belief in the great and essential truths of the gospel of our salvation.
3. The prevalent impiety, the wide-spreading moral wretchedness, with which he sees himself continually surrounded.
4. The natural evil, the physical suffering, which prevails to so wide an extent in the world around him.
II. The sources of his joy.
1. The blessed hope that when he shall have accomplished his day, he shall find admittance into that blissful region where all tears shall be wiped from all eyes, and sorrow and sighing shall flee away for ever.
2. The privilege of drawing near to God in acts of public and private devotion.
3. Christian fellowship with persons of a kindred spirit with his own.
4. Grateful and sincere obedience to his heavenly Fathers will–more especially in kindness to those whom our Redeemer calls His brethren. (C. Townsend, M. A.)
Rejoicing in sorrow
Joy lives in the midst of the sorrow; the sorrow springs from the same root as the gladness. The two do not clash against each other, or reduce the emotion to a neutral indifference, but they blend into one another; just as, in the Arctic regions, deep down beneath the cold snow, with its white desolation and its barren death, you shall find the budding of the early spring flowers and the fresh green grass; just as some kinds of fire burn below the water; just as, in the midst of the barren and undrinkable sea, there may be welling up some little fountain of fresh water that comes from a deeper depth than the great ocean around it, and pours its sweet streams along the surface of the salt waste. (A. Maclaren, D. D.)
As poor, yet making many rich.—
Poor, yet rich, and enriching others
I. Wealth without the riches of the world. Having nothing, yet possessing all things.
1. This may be true of men as men.
(1) Knowledge is wealth. A child well educated is better endowed, though his parents do not give him a single penny, than the child who is uneducated, and who is heir to a large fortune.
(2) Wisdom is wealth. The prudence and sagacity which enable a man to see what is best is the most valuable capital with which a man can conduct business.
(3) Contentment is wealth. To make the best of things as things are.
(4) Hope is wealth. Because a man has but brass to-day, and is looking forward to gold tomorrow.
(5) Cheerfulness is wealth.
(6) Love awakened by all that is true, beautiful, and good, is wealth.
2. But look specially at the wealth of a true Christian. He possesses–
(1) The Spirit of God, and in Him light and life and love.
(2) In the Son of God a Redeemer who is devoted to him, to save him from his sins.
(3) In the God to whom he is reconciled, a Father. He is an heir of God, and a joint heir with Christ.
(4) In salvation the greatest good which God can bestow and a title to an inheritance incorruptible and undefiled, and that fadeth not away. 15) As a saved and sanctified man, knowledge, wisdom, contentment, cheerfulness, hope, love.
(6) All the most useful things–living bread, living water, raiment that waxeth not old–robes of righteousness and garments of salvation.
(7) All the most enduring things–an inheritance that is incorruptible and undefiled and that fadeth not away.
(8) All the most precious things, for all things are yours. My God shall supply all your need from His glorious riches by Christ Jesus. He that overcometh shall inherit all things.
II. The power of enriching others co-existing with poverty. The making many rich is not dependent on material wealth.
1. Well doing is required of all, irrespective of poverty or of riches. Multitudes have done good without material wealth. The chief benevolent and religious works are done by those who live by their daily labour. Look through our Sunday and Ragged Schools, etc., and the evidence is complete. Some of you who possess all things, in another sense, are keeping back from making many rich.
2. True riches cannot be purchased with money, and the rich are not Gods elect to make others rich. God hath chosen the poor of this world, rich in faith, etc.
Conclusion:
1. Rich Christians who have been brought low may learn a cheerful lesson. I want such to see that they possess all things–a Saviour enthroned, a Father in heaven, the Holy Ghost the Comforter.
2. The poor, Who are kept poor, may learn a lesson of contentment. It is Gods arrangement. God is using this as a means of discipline; He is teaching you certain things by poverty that you could not so well learn from any other tutor.
3. Let Christians learn–
(1) Their responsibility. Now there are some who are ever ready to sing, How vast the treasure we possess! But it would puzzle some of you to find anybody enriched by you–by your instruction or consolation.
(2) Their privilege. To possess all things is a privilege, but it is a far greater privilege to make others rich. Oh! to make one poor neglected brother rich. But to make many rich, this is to share the joy of heaven–this is to taste that satisfaction of the Saviour which rewarded Him for the travail of His soul. Let this stimulate you. If God put money into your hand, He does so prudently and properly to scatter, not to hoard. You may do as much good in circulating your money in employing labour as by bestowing it in what is called charity. There is like danger of covetousness with regard to our spiritual privileges. If we do possess all things, we should certainly be moved by such a possession to strive to make others rich. (S. Martin.)
The affluent poor
Note–
1. That the gospel is a system to enrich man. Some religious systems impoverish both mind and body. The enrichment of the gospel gives man a property in all things. This spiritual wealth is inalienable, whereas the wealthiest carry not a fraction of all their possessions to the grave, Moral goodness is worth, everywhere and for ever.
2. The gospel enriches man through the agency of poor men. The poor can receive the gospel, and do indeed receive it to a greater extent than any other class. Heaven has placed no obstacle in the way of any class. But if the poor can receive it they can also propagate it. It came into the world through a poor man. Ye know the grace of our Lord Jesus Christ, etc. He elected to carry on His work by poor fishermen. These He sent forth without purse or scrip. The same order has been more or less observed up to the present day. Our great reformers, theologians, missionaries, and ministers have, with but few exceptions, sprung from the ranks of the poor. I infer from all this–
I. The kind of instrumentality on which the diffusion of Gods gospel necessarily depends. If the poor can propagate this system, then legislative enactments, worldly influence, high intellectual culture, may be dispensed with. But what of worldly wealth? All that money can do is to furnish machinery–temples, Bibles, and preachers; and these we have in abundance now. The necessary instrumentality is Christ-like thought, spirit, and life.
II. That no Christian man is freed from the obligation to diffuse the gospel of God. If the poor can promote the gospel, how much greater is the obligation of every higher grade in society!
1. The wealthy. Though wealth is not an indispensable qualification, it is undoubtedly a talent suited to augment mans power for this glorious mission.
2. Men of leisure. The poor are doomed to toil for the mere means of subsistence, and can scarcely snatch an hour for spiritual usefulness. How will those amongst us who kill time by idle amusements stand in the Last Judgment?
3. The educated.
III. That there is no ground for self-gratulation in the success of our evangelical efforts. Had angels been employed we might have referred its triumphs to their brilliant talents. But finding that the poorest can achieve the grandest spiritual results, there is no alternative but to trace success in all cases to God.
IV. That the highest honour is within the reach of all. This is not to have lordly inheritance or a famous name, but to be the regenerator of souls.
V. That there is good reason to hope for the universal diffusion of the gospel. The poor can spread it, and therefore the gospel is not dependent upon any class. And then, moreover, the poor have the largest amount of power; they have always been and still are the millions–the muscles of the world. My poor brother! repine not because of thy worldly lot. Luther was the son of a miner; Bunyan was a tinker, Carey a cobbler, Morison a last-maker; and Knibb, who smote slavery in Jamaica; Williams, who bore the gospel to the Coral Islands; Moffatt, the apostle of Africa, were the children of the sons of toil. Who was John Pounds, the originator of Ragged Schools? He earned his miserable pittance as one of the humblest cobblers in Portsmouth. (D. Thomas, D. D.)
Rich poverty
I. As having nothing. Learn–
1. That the truly great are not essentially the visibly rich. We live in an age so material that this needs to be proclaimed with trumpet blast.
2. That it becomes us to make greater self-denials. How seldom do our poverties arise from self-sacrifices!
3. That God does not reward His servants with material pay. If any man had a claim for such reward, it was Paul. But why is this?.
(1) God does not attach the false importance to material, possessions that, we do.
(2) He will let us do and dare for Him without a bribe.
4. That Gods poor are the best off. For see the heritage to which they know that they are begotten!
II. And yet possessing all things. A good man owns all things.
1. By holding a true relation to things–
(1) He is instructed by them. Because a man has a lot of works of art in his gallery, and books in his library, it does not follow that he is their truest owner.
(2) He gets enjoyment from them. And what more can any owner do? There are men that sit in their lordly mansions that might as well be immured in a dungeon for aught of joy they gut.
(3) He gets growth in the midst of them. If a mans nature is ripened, enriched by things, what can make him in such a great sense their owner?
2. By holding a true relation to Christ he becomes possessor of all things (Rom 8:17; Rev 3:21). (H. Martyn.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 9. As unknown] Persons who are to be suspected as harbouring dark designs; persons of neither birth, parentage, nor respectable connections in life;
And yet well known] Proved by our whole conduct to have no such designs, and demonstrated to be holy, upright, and useful, by the whole train of our peregrinations, through which we can be readily traced from place to place; having preached openly, and done nothing in a corner.
As dying] Through continual dangers, fatigues, and persecutions;
And, behold, we live] We are preserved by the mighty power of God in the greatest dangers and deaths.
As chastened] As though we were disobedient children;
And not killed] Though we continue in the very same line of conduct that is supposed to bring on us those chastisements, and which, if it were criminal, would justly expose us to death for incorrigible obstinacy; but our preservation is a proof that we please God.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
As unknown, and yet well known; dealt with by Jews and heathens as persons wholly unknown to them, though we be sufficiently known; or being such whom the world knoweth not, as to our state towards God, and interest in him, though it knows us well enough as to our other circumstances.
As dying, and, behold, we live; so hunted and persecuted, as that we appear every day dying; yet such hath been the power of Gods providence, that we yet live:
As chastened, and not killed; and though our heavenly Father chasteneth us, yet we are not utterly consumed: the apostle alludeth to that, Psa 118:18; The Lord hath chastened me sore; but he hath not given me over to death.
Fuente: English Annotations on the Holy Bible by Matthew Poole
9. unknown . . . yet wellknown“unknown” in our true character to those who”evil report” of us, “well known” to those whohold us in “good report” (2Co6:8). CONYBEAREexplains, “Unknown by men, yet acknowledged by God“(1Co 13:12). Perhaps bothGod and men (believers) are intended as knowing him (2Co 5:11;2Co 11:6).
dying . . . live(2Co 1:9; 2Co 4:10;2Co 4:11; 2Co 11:23).Compare GAUSSEN’S remark,see on 2Co 6:5. “Behold”calls attention to the fact as something beyond all expectation.
chastened . . . notkilledrealizing Ps 118:18.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
As unknown, and yet well known,…. Not unknown to Father, Son, and Spirit, or to one another, but to the world; and that not with respect to their outward estate, but their spiritual and eternal state; as that they were the chosen of God, the children of God, and born again; they knew not what a life they lived, or what they lived upon; and as they were unacquainted with their inward troubles, they were strangers to their spiritual joys here, and to what they shall partake of hereafter. Moreover, something more may be intended in this word “unknown”; as that they were not owned, esteemed, and approved of by them, but slighted, despised, hated, and persecuted:
and yet well known; to God the Father, who loved them with an everlasting love, chose them in Christ, gave them to him, made a covenant with him on their account, and sent his Son to redeem them, which knowledge of them is special, eternal, affectionate, approbative, and attended with care of them; well known to Jesus Christ, who knows all that are his, specially, distinctly, perfectly, and that from everlasting, bears a strong affection for them, takes great care of them, indulges them with intimate communion with him, and openly owns and acknowledges them as his own; well known to the Spirit of God, who enlightened and quickened them, regenerated and sanctified them, wrought faith and every other grace in them, witnessed their adoption to them, led them into all truth, filled and furnished them with his gifts, and dwelt in them, and abode with them, as the seal and earnest of their future glory; and were well known to the saints, and one another: they loved each other, delighted in each other’s company; they knew each other’s experiences, joys, and sorrows, and, in some measure, their hearts, and even their spiritual and eternal estate.
As dying, and behold we live. They were as dying men, having the seeds of mortality in them, being subject to diseases, which bring on death; and especially as they carried about with them the dying of the Lord Jesus, were continually exposed to death, and in danger of it, lived in the views of it, had the sentence of it in themselves, and were appointed to it. And “behold”, to admiration “we live”; a natural life, which we have from God, depends upon hint, and is preserved by him amidst a thousand dangers and enemies to which it is exposed; and we live a spiritual life, a life of grace from Christ, a life of faith on him, and communion with him.
As chastened and not killed; “chastened” by men, and chastened by God; not in a way of vindictive wrath, but in a fatherly manner; but “not killed”, or put to a corporeal death by our persecutors, who have sought to take away our lives, but have not yet been suffered to do it: or by the Lord, by the means of afflictions, the messengers of death; these sometimes bring very near it, and God chastens by them, but does not as yet give over to death, because our time is not yet come, and our work not yet done.
Fuente: John Gill’s Exposition of the Entire Bible
As unknown and yet well known ( ). “As ignored (as nonentities, obscure, without proper credentials 3:2) and yet fully recognized (by all who really matter as in 11:6).”
And behold, we live ( ). Cf. the hazards of his life (2Cor 1:8; 2Cor 4:10; 2Cor 11:23). His whole career is full of paradox).
Fuente: Robertson’s Word Pictures in the New Testament
Chastened. See ch. 2Co 12:7 – 9, and compare Psa 118:18.
Fuente: Vincent’s Word Studies in the New Testament
1) “As being unknown,” (hos agnooumenoi) “as being unknown,” yet commending ourselves, by keeping on, never giving up, Gal 6:9; 1Co 15:58. Unknown to the world, in our true character, 1Co 2:14.
2) “And yet well known,” (kai epiginoskomenoi) “and (yet) well known,” commending ourselves; 2Co 4:2; 2Co 5:11; 2Co 11:16. Well known to God and His people.
3) “As dying “ (hos apothneskontes) “as dying,” continually, yet commending ourselves, 1Co 4:9; 2Co 1:9; 2Co 4:1; 2Co 4:11; constantly in danger of death, and keeping the old body under control, mortifying it, 1Co 9:26-27; Col 3:3.
4) “And yet we live,” (kai idou zomen) “and behold we live (on),” commending ourselves; Mar 8:35; and “to live is Christ;” Gal 5:20; Php_1:21.
5) “As chastened,” (hos paideuomenoi) “as being chastened ones,” yet commending ourselves; God chastens, prunes, or purges every servant that he may bear more fruit, Psa 118:18; Joh 15:2; Heb 12:6; Heb 12:11.
6) “And not killed,” (kai me thanatoumenoi) “and not being put to death;” commending ourselves. They learned lessons thru chastening, short of death, a matter some at Corinth had not done, 1Co 11:29-32; Heb 12:7-10.
Fuente: Garner-Howes Baptist Commentary
(9) As unknown, and yet well known.In the absence of fuller information as to what disparaging language had been used in reference to St. Paul, it is not easy to appreciate the precise force of the words thus used. Possibly, he had been spoken of as a man of unknown or obscure antecedents, and his answer to that taunt is, as in 2Co. 1:13-14, that where he was known at all he was recognised as being what indeed he was. He could show even to them, to some of them at least, whether it were not so. In dying, and, behold, we live we may trace a reference partly to the sentence of death which had, as it were, been passed upon him (2Co. 1:9), partly to the malignant exultation with which that fact had been received, or was likely, he thought, to be received by those who hated him. We can picture them as saying, His course will soon be over; he will not trouble us long; and his answer to that imagined sneer is that he is still in full energy. What has befallen him has been a chastening and a discipline, but he is not yet, as they fondly thought, killed and delivered over unto death.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
9. As unknown Ignored and un-recognised.
Yet well known To those who have accepted the gospel, and every-where spoken against by those who ignore us.
Behold, we live A triumphant retort; we are not so dead as you think us.
Chastened Chastised; whipped, but not to death.
Fuente: Whedon’s Commentary on the Old and New Testaments
2Co 6:9-10 . ] not: mistaken or misjudged (Flatt, Hofmann, and others), nor yet: people, for whom nobody cares (Grotius), but: people, whom no one is acquainted with (Gal 1:22 ); obscure men , of whom no one knows anything. Comp. and the contrasted , Plato, Pol. ii. p. 375 E; also Demosth. 851. 27.
.] becoming well known ; comp. on 1Co 13:12 ; Mat 11:27 . By whom? Rckert thinks: by God . But without ground in the text, which rather demands the reference to men , as Chrysostom rightly saw: . . ., , , . Hence: as people who are unknown (viz. according to the contemptuous judgment of opponents), and well known (in reality among all true believers).
] The continual sufferings and deadly perils of the apostle gave to his opponents occasion to say: he is on the point of death , he is at his last! Paul considered himself as moribundus (1Co 15:31 ), but from what an entirely different point of view! See 2Co 4:7-15 .
] and, behold, we are in life! We find a commentary on this in 2Co 4:7 ff. Comp. 2Co 1:10 . The construction often varies so, that after the use of the participle the discourse passes over to the finite verb (Buttmann, neut. Gram. p. 327 f. [E. T. 382 f.]); but here, in the variation introduced with a lively surprise by (comp. 2Co 5:17 ), there is implied a joyful feeling of victory. “Vides non per negligentiam veteres hoc genere uti, sed consulto, ubi quae conjuncta sunt ad vim sententiae simul tamen distinguere volunt paulo expressius,” Dissen, ad Pind. Isthm . p. 527.
. .] a reminiscence, perhaps, of Psa 118:18 ; . is not, however, to be understood of actual chastisements by scourging and the like (Cajetanus, Menochius, Estius, Flatt). This, judged by the analogy of the other clauses, would be too much a matter of detail, and it would be specially inappropriate, because in all the clauses the view of His opponents is placed side by side with the true state of the case. We must rather think of God as the . The sorrowful condition of the apostle gave his opponents occasion for concluding: he is a chastened man! a man who is under the divine chastening rod!
.] In his humble piety he does not deny that he stands under God’s discipline (hence there is here no opposite of the first clause); but he knows that God’s discipline will not proceed to extremity, as His opponents thought; therefore he adds: and not becoming killed! not sinking under this chastening. 2Co 6:10 . In the opinion and judgment of our enemies we are people full of sorrow, poor, and having nothing (starving and penniless wretches!); and in reality we are at all times rejoicing (through our Christian frame of mind, comp. Rom 5:3 , and the , Rom 14:17 ; 1Th 4:6 ), enriching many (with spiritual benefits, 1Co 1:5 ; 2Co 8:9 ), and having in possession everything (because entrusted with the store of all divine benefits in order to impart them to others). This ., like the previous ., is by Chrysostom, Theodoret, Grotius, Estius, explained in this way, that Paul could have disposed of the property of the Christians, and have enriched many by instituting collections. But such an inferior reference is altogether out of keeping with the lofty tone of the passage, more especially at its close, where it reaches its acme. Comp. also Gemara Nedarim f. 40. 2 : “Recipimus non esse pauperem nisi in scientia. In Occidente seu terra Israel dixerunt: in quo scientia est, is est ut ille, in quo omnia sunt; in quo ilia deest, quid est in eo?” Rckert’s opinion, that in those two clauses Paul was thinking of nothing definite at all, is unjust towards the apostle. Olshausen, followed by Neander, wishes to find the explanation of . in 1Co 3:22 . But this is less suitable to the ., evidently referring to the spiritual gifts, to which it is related by way of climax.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
9 As unknown, and yet well known; as dying, and, behold, we live; as chastened, and not killed;
Ver. 9. As unknown ] To the world, 1Jn 3:1-2 . A prince in a strange land is little set by, as not known. Unkent, unkist, as the northern proverb hath it.
Well known ] To those who have spiritual judgment, and can prize a person to his worth, which the world’s wizards cannot do, Isa 53:2-3 .
And not killed ] God will have a care of that; he corrects in measure, he smites his not at the root, but in the branches, Isa 27:8 . As it is a rule in medicine still to maintain nature, &c., so doth God still keep up the spirits of his people by cordials, Isa 57:16 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
9. ] is much stronger, more triumphant, than . There is something still of the idea of one reputed dead and found to be alive ; though I would not say with Meyer that . altogether refers to a supposd triumph of his adversaries, “Now it is all over with him! His course is ended!”
. ] Surely we must now drop altogether the putative meaning of the . The sense has been (see above) some time verging that way, and in the clauses which follow, the expresses just what it does in , viz. ‘quippe qui simus.’
Ps. 117:18, LXX, seems to have been in his mind: (om [7] ) ,
[7] The CODEX SINAITICUS. Procured by Tischendorf, in 1859, from the Monastery of St. Catherine on Mount Sinai. The Codex Frederico-Augustanus (now at Leipsic), obtained in 1844 from the same monastery, is a portion of the same copy of the Greek Bible, the 148 leaves of which, containing the entire New Testament, the Ep. of Barnabas, parts of Hermas, and 199 more leaves of the Septuagint, have now been edited by the discoverer. A magnificent edition prepared at the expense of the Emperor of Russia appeared in January, 1863, and a smaller edition containing the N.T. &c., has been published by Dr. Tischendorf. The MS. has four columns on a page, and has been altered by several different correctors, one or more of whom Tischendorf considers to have lived in the sixth century. The work of the original scribe has been examined, not only by Tischendorf, but by Tregelles and other competent judges, and is by them assigned to the fourth century . The internal character of the text agrees with the external, as the student may judge for himself from the readings given in the digest. The principal correctors as distinguished by Tischendorf are: A, of the same age with the MS. itself, probably the corrector who revised the book, before it left the hands of the scribe, denoted therefore by us -corr 1 ; B (cited as 2 ), who in the first page of Matt. began inserting breathings, accents, &c., but did not carry out his design, and touched only a few later passages; C a (cited as 3a ) has corrected very largely throughout the book. Wherever in our digest a reading is cited as found in 1 , it is to be understood, if no further statement is given, that C a altered it to that which is found in our text; C b (cited as 3b ) lived about the same time as C a , i.e. some centuries later than the original scribe. These are all that we need notice here 6 .
Fuente: Henry Alford’s Greek Testament
2Co 6:9 . : as unknown, sc. , an obscure person without proper credentials ( cf. 2Co 3:2 , 2Co 10:10 ), and yet well known ( cf. 2Co 11:6 ). : as dying (as was doubtless often reported when he was ill; see on 2Co 1:8 above, and cf. 2Co 11:23 , where he speaks of the continual hazards of his life), and behold we live ( cf. 2Co 4:10 , where the death of the body is contrasted with the daily manifestation of the true life). : as chastened, sc. , as a punishment for his sins, which had very probably been said of him when the news of his grievous sickness (2Co 1:8 , etc.) reached his foes at Corinth, but not killed . He does not deny that he has been “chastened” (see reff. and cf. chap. 2Co 12:7-9 ), but he recalls in thankfulness the words of Ps. 117:18, , .
Fuente: The Expositors Greek Testament by Robertson
unknown. Greek. agnoeo. See 2Co 1:8.
well known. Greek. epigiudekd. App-132.
chastened. Greek. paideuo. See 1Co 11:32.
Fuente: Companion Bible Notes, Appendices and Graphics
9.] is much stronger, more triumphant, than . There is something still of the idea of one reputed dead and found to be alive; though I would not say with Meyer that . altogether refers to a supposd triumph of his adversaries, Now it is all over with him! His course is ended!
.] Surely we must now drop altogether the putative meaning of the . The sense has been (see above) some time verging that way, and in the clauses which follow, the expresses just what it does in , viz. quippe qui simus.
Ps. 117:18, LXX, seems to have been in his mind: (om [7]) ,
[7] The CODEX SINAITICUS. Procured by Tischendorf, in 1859, from the Monastery of St. Catherine on Mount Sinai. The Codex Frederico-Augustanus (now at Leipsic), obtained in 1844 from the same monastery, is a portion of the same copy of the Greek Bible, the 148 leaves of which, containing the entire New Testament, the Ep. of Barnabas, parts of Hermas, and 199 more leaves of the Septuagint, have now been edited by the discoverer. A magnificent edition prepared at the expense of the Emperor of Russia appeared in January, 1863, and a smaller edition containing the N.T. &c., has been published by Dr. Tischendorf. The MS. has four columns on a page, and has been altered by several different correctors, one or more of whom Tischendorf considers to have lived in the sixth century. The work of the original scribe has been examined, not only by Tischendorf, but by Tregelles and other competent judges, and is by them assigned to the fourth century. The internal character of the text agrees with the external, as the student may judge for himself from the readings given in the digest. The principal correctors as distinguished by Tischendorf are:-A, of the same age with the MS. itself, probably the corrector who revised the book, before it left the hands of the scribe, denoted therefore by us -corr1; B (cited as 2), who in the first page of Matt. began inserting breathings, accents, &c., but did not carry out his design, and touched only a few later passages; Ca (cited as 3a) has corrected very largely throughout the book. Wherever in our digest a reading is cited as found in 1, it is to be understood, if no further statement is given, that Ca altered it to that which is found in our text; Cb (cited as 3b) lived about the same time as Ca, i.e. some centuries later than the original scribe. These are all that we need notice here6.
Fuente: The Greek Testament
2Co 6:9. , unknown) [so that we are either quite unknown and neglected, or we are considered altogether different from what we really are.-V. g.]-Gal 1:22; Col 2:1.-) well known.-[35] , behold) suddenly and contrary to hope.
[35] , dying) 2Co 11:23.-V. g.
Fuente: Gnomon of the New Testament
2Co 6:9
2Co 6:9
as unknown, and yet well known;-He was the same when unknown and well known. [His enemies accused him of being without standing because he had no letters of commendation. To this he replied that he is well known among true believers.]
as dying, and behold we live;-He was stoned and left for dead at Lystra, and often suffered the pangs of death, ye he lived.
as chastened, and not killed;-He was often chastised, beaten, but not killed. (His enemies said his troubles indicated that God was punishing him for his sins. Whether this was true or false, he did not let the opportunity pass to learn what good the chastisement may have for him. God can use these very enemies as a wholesome discipline for him.]
Fuente: Old and New Testaments Restoration Commentary
unknown: Act 17:18, Act 21:37, Act 21:38, Act 25:14, Act 25:15, Act 25:19, Act 25:26, 1Co 4:9
well: 2Co 4:2, 2Co 5:11, 2Co 11:6, Act 19:26, Rom 15:19, Gal 1:22-24
behold: 2Co 1:8-10, 2Co 4:10, 2Co 4:11, Rom 8:36, 1Co 4:9, 1Co 15:31
as chastened: Psa 118:17, Psa 118:18, 1Co 11:32
Reciprocal: 1Sa 25:11 – whom Act 14:20 – as Act 19:23 – there Act 28:3 – fastened Rom 5:4 – patience 1Co 15:30 – General 2Co 11:23 – in deaths 2Co 13:7 – as reprobates Rev 3:19 – many
Fuente: The Treasury of Scripture Knowledge
2Co 6:9. He was unknown from the standpoint of worldly fame, yet was well known to God and many faithful disciples. Dying in that he was threatened with death daily, yet was able to live through the grace of God. Chastened with many trials and persecutions, but not suffered to be physically put to death.
Fuente: Combined Bible Commentary
2Co 6:9. as unknownby the great indifferent world,and yet well knownby all who take the trouble to hear us, and specially by all who have felt the quickening power of our preaching (chap. 2Co 3:2, 2Co 4:2). We can say of ourselves as our Master said to the high priest, We ever speak openly to the world; in secret have we said nothing (Joh 18:20);as dying, and behold, we liveWe seem to die daily in our Masters service (see on chap. 2Co 4:10-12); but lo! despite all this, through that spring of new life which is in us and the power of Christ resting on us, here we still are;as chastened, and not killed. The words are taken from Psa 118:18 (LXX.), The Lord hath chastened me sore, but He hath not given me over unto death. Probably the thing here meant is simply that in all he had to endure as a minister of Christ, however unjust on the part of others, he experienced a chastening effect from the Divine hand, keeping him down and mellowing his character. The next words seem to confirm this:
Fuente: A Popular Commentary on the New Testament
As if the apostle had said, Verily our life is made up of seeming, but not real contradictions. The wise men of the world look upon us as deceivers, but we are the true dispensers of the word of life unto them; we are looked upon by the world as unknown, obscure persons; but we are well known to God and good men by our doctrine and miracles; we are as dying persons daily, by our passing through so many perils, and by being exposed to continual persecutions, and yet you see we are still alive; and we are sometimes chastened by God, as well as persecuted by men, but we are not killed, nor given over unto death.
Outwardly we are sorrowful, but inwardly always rejoicing in God, and in the testimony of a good conscience; in worldly goods and outward circumstances we are very poor, yet making many spiritually rich in grace and good works. We have nothing we can call our own, yet in Christ all things are ours.
Hence observe, What has been the lot and portion of the faithful ambassadors and ministers of Christ from the first beginning of Christianity; the dirt of a thousand scandals have been thrown upon their faces, which in the day of Christ’s appearance will be as crowns upon their heads.
Observe, 2. That all outward evils are to be received by the ministers and members of Christ, in the same manner, and with the same mind, that good things are received with. Honour and dishonour, good report and evil report, must be entertained with the same evenness and constancy of mind, because God is the same in all variety of estates. Though men change their opinions of us, yet God changes not his judgment concerning us: he loves his ministers and members when poor, as well as when rich; when the world smites us, as well as when it smiles upon us; therefore if God be the same to us at all times, it is our wisdom and duty to keep the temper of our minds, and to be always the same to him, and to ourselves. Whatever we meet with from the world, we have no reason to be dissatisfied if our integrity be safe.
Observe, 3. How rich the apostle was without earthly riches, and how abounding in wealth, when he had nothing of worldly treasure to rejoice in: Having nothing, yet he possessed all things.
But how? and in what sense?
Answer, He and they possessed all things,
1. In Christ, by whom they had a title to all things.
2. They had all things in the covenant, favour, and grace of God; he hath all things, who hath him that hath all things.
3. They had all things virtually in that contentment of mind which they did enjoy: they possessed all things in possessing themselves; and wanted nothing which they could deny themselves. The contented man is only rich; he is not rich that has much, but he that has enough; that man is poor that covets more.
4. They possessed all things eventually; they had the good of all things, when they had not the actual possession of all things; their poverty was a blessing, and their very wants, in the event, worked for good.
5. They possessed all things in future expectation: they looked and longed for heaven and everlasting happiness, which would swallow up their desires with fruition; for he that overcometh shall inherit all things, Rev 21:7. Thus is this apostolical paradox unriddled, As having nothing, and yet possessing all things. True faith apprehends and enjoys all things in God, which it wanteth in the creature.
Fuente: Expository Notes with Practical Observations on the New Testament
Verse 9 His enemies refused to recognize him, but God’s people knew him well. Some tried to kill him, but God saved him. He had to suffer, yet not more than he could bear.
Fuente: Gary Hampton Commentary on Selected Books
as unknown, and yet well known [ignored and unrecognized by the rulers and the general public, yet well known by all those in any way interested in the gospel of Christ, either as friends or enemies]; as dying, and behold, we live [the life of the apostle was constantly exposed to death and just as constantly delivered and preserved]; as chastened, and not killed [Paul was being continually schooled and educated by suffering and yet the suffering was not more than he could bear– Psa 118:18; Heb 12:5-10];