4. approving<\/em> ] The word is the same as is translated ‘commend’ in ch. 2Co 3:1<\/span>, and there is an obvious reference here to 2Co 6:1-3<\/em><\/span> of that chapter.<\/p>\n as the ministers of God<\/em> ] There is an ambiguity in the A. V. here. The Apostle means ‘we, as ministers of God, recommend ourselves to those to whom we minister’ in the way afterwards mentioned, not that the Apostles prove themselves to be<\/em> ministers of God by their conduct. Tyndale renders let us behave ourselves as the ministers of God<\/em>.<\/p>\n in much patience<\/em> ] Dean Stanley divides the means by which the Apostle commended himself into four classes: (1) from patience (or rather endurance<\/strong>) to ‘fastings,’ referring to the bodily sufferings of the Apostle; (2) from ‘pureness’ to ‘love unfeigned,’ referring to the virtues, that is, the manifestations of the Divine presence in St Paul; (3) from ‘by the word of truth’ to ‘by evil report and good report,’ referring to the means whereby he was enabled to prove himself to be a true minister of God; and (4) the remainder, relating to the acceptation in which the Apostles were held, and its contrast with the reality. Bengel also would subdivide the first class into three triplets of sufferings. But this is perhaps somewhat fanciful.<\/p>\n in afflictions<\/em> ] The word thus rendered is translated indifferently by tribulations<\/em> (Wiclif so renders it here) and afflictions<\/em> in the A. V. See note on ch. 2Co 4:8<\/span>.<\/p>\n in distresses<\/em> ] See note on ch. 2Co 4:8<\/span>.<\/p>\n But in all things – <\/B>In every respect. In all that we do. In every way, both by words and deeds. How this was done, Paul proceeds to state in the following verses.<\/P> Approving ourselves as the ministers of God – <\/B>Margin, Commending. Tyndale renders it, In all things let us behave ourselves as the ministers of God. The idea is, that Paul and his fellowlaborers endeavored to live as became the ministers of God, and so as to commend the ministry to the confidence and affection of people. They endeavored to live as was appropriate to those who were the ministers of God, and so that the world would be disposed to do honor to the ministry.<\/P> In much patience – <\/B>In the patient endurance of afflictions of all kinds. Some of his trials he proceeds to enumerate. The idea is, that a minister of God, in order to do good and to commend his ministry, should set an example of patience. He preaches this as a duty to others; and if, when he is poor, persecuted, oppressed, calumniated, or imprisoned, he should complain, or be insubmissive, the consequence would be that he would do little good by all his preaching. And no one can doubt, that God often places his ministers in circumstances of special trial, among other reasons, in order that they may illustrate their own precepts by their example, and show to their people with what temper and spirit they may and ought to suffer. Ministers often do a great deal more good by their example in suffering than they do in their preaching. It is easy to preach to others; it is not so easy to manifest just the right spirit in time of persecution and trial. People too can resist preaching, but they cannot resist the effect and power of a good example in times of suffering. In regard to the manner in which Paul says that the ministry may commend itself, it may be observed, that he groups several things together; or mentions several classes of influences or means. In this and the next verse he refers to various kinds of afflictions. In the following verses he groups several things together, pertaining to a holy life, and a pure conversation.<\/P> In afflictions – <\/B>In all our afflictions; referring to all the afflictions and trials which they were called to bear. The following words, in the manner of a climax, specify more particularly the kinds of trials which they were called to endure.<\/P> In necessities – <\/B>This is a stronger term than afflictions, and denotes the distress which arose from want. He everywhere endured adversity. It denotes unavoidable distress and calamity.<\/P> In distresses – <\/B>The word used here (<\/SPAN><\/span> stenochoria) denotes properly straitness of place, lack of room; then straits, distress, anguish. It is a stronger word than either of those which he had before used. See it explained in the notes on Rom 2:9<\/span>. Paul means that in all these circumstances he had evinced patience, and had endeavored to act as became a minister of God.<\/P><\/p>\n Verse 4<\/span>. But in all things approving ourselves<\/B><\/I>] The apostle now proceeds to show how conscientiously himself and his fellow labourers acted, in order to render the ministry of reconciliation effectual to the salvation of men. They not only gave no offence in any thing, but they laboured to manifest themselves to be the genuine ministers of God, in much patience<\/I>-bearing calmly up under the most painful and oppressive afflictions.<\/P> <\/P> In afflictions<\/B><\/I>] . This may signify the series<\/I> of persecutions and distresses in general; the state<\/I> of cruel suffering in which the Church of God and the apostles then existed.<\/P> <\/P> In necessities<\/B><\/I>] . Straits<\/I> and difficulties<\/I>; including all that want<\/I> and affliction which arose from the impoverished<\/I> state of the Church.<\/P> <\/P> In distresses<\/B><\/I>] . Such straits and difficulties as were absolutely unavoidable<\/I> and insurmountable<\/I>. The word implies, being reduced to a narrow place, driven to a corner,<\/I> hemmed in on every side<\/I>, as the Israelites were at the Red Sea; the sea before them, Pharaoh and his host behind them, and Egyptian fortresses on either hand. God alone could bring them out of such difficulties, when their enemies themselves saw that the wilderness had shut them in<\/I>. So was it often with the apostles; all human help failed, and their deliverance came from God alone.<\/P><\/p>\n But in all things approving ourselves as the ministers of God:<\/B> ministers of the gospel are in the first place to be considered as the ministers of God; <\/I>secondarily, as ministers and servants of the church; which they ought to serve so far, as in serving it they do obey Christ. None can approve or commend themselves for ministers of God that live a scandalous life; God hath not sent them to lay stumblingblocks in, but to remove them out of, the way of men. <\/P> In much patience<\/B>; patience<\/I> signifies an enduring of evils quietly and cheerfully, at the command of God; or when we see it is the will of God, we should patiently submit to put our necks into the heaviest yokes. The apostle goes on reckoning up several species of those evils: <\/P> afflictions<\/B> is a general term, signifying any evils that wear out our bodies. <\/P> Necessities<\/B> signify any bodily wants of food, or raiment, or whatever is for the use of mans life. <\/P> Distresses<\/B> signify, properly, a mans being straitened, or thrust up in a place, so as that he knoweth not how to steer himself; and, metaphorically, a want of counsel, not knowing what to do, or which way to turn ourselves. <\/P> <\/p>\n 4.<\/B> Translate, to mark the trueorder of the Greek<\/I> words, “in everything, as God’sministers recommending ourselves,” that is, that our hearers maygive our message<\/I> a favorable hearing, through our consistencyin every respect, not that they may glorify us. Alluding to 2Co3:1<\/span>, he implies, We commend ourselves,<\/I> not like them byword, but by deed. <\/P> patience<\/B> (2Co12:12<\/span>). Put first. “Pure-minded” follows (2Co6:6<\/span>). Three triplets of trials exercising the “patience”(patient endurance) follow: Afflictions (or “tribulations”),necessities, distresses (or “straits”); stripes,imprisonments, tumults; labors, watchings, fastings. The firsttriplet expresses afflictions generally; the second, those inparticular arising from the violence of men; the third, those which<\/I>he brought on himself directly or indirectly.<\/P><\/p>\n But in all things approving ourselves<\/strong>,…. It is not sufficient for a minister of the Gospel to avoid everything that might bring any blot or scandal on his ministry; but he should in all things, and by all ways and means, proper, lawful, and laudable, approve, prove, and show himself to be a true and faithful dispenser of the word. All in such an office ought to make it appear, that they are such by behaving and conducting<\/p>\n as the ministers of God<\/strong>; as becomes such, whom he has chosen, called, and fitted for that service; and particularly in, or<\/p>\n by much patience<\/strong>; by a large, constant, and continued exercise of that grace; and by bearing patiently many things for the sake of Christ, and his Gospel, without murmuring at the hand of God, or being angry with men, and without fainting and sinking in their own spirits:<\/p>\n in afflictions<\/strong>; that is, in patiently bearing, them. This word may be considered as a general word, including all sorts of afflictions whatever, of which the following are particular species:<\/p>\n in necessities<\/strong>; want of food, drink, and raiment, being hungry, thirsty, and naked, as the apostles sometimes were: in distresses; both of bad mind; being in such straits and difficulties they know not where to look, what course to steer, or which way to turn themselves.<\/p>\n But in everything commending ourselves <\/B> (‘ <\/SPAN><\/span>). Paul gives a marvellous summary of his argument about the dignity and glory of ministers of Christ as<\/P> ministers of God <\/B> ( <\/SPAN><\/span>) under three aspects, the first with<\/P> in <\/B> (<\/SPAN><\/span>) verses 3-7a<\/span>, the second with<\/P> by <\/B> (<\/SPAN><\/span>) verses 2Cor 6:7<\/span>; 2Cor 6:8<\/span>, the third with<\/P> as <\/B> (<\/SPAN><\/span>) verses 9-10<\/span>. The negative view with <\/SPAN><\/span> we have in verse 3<\/span>, then the positive in verses 4-7a<\/span>. Each word carries a story that can be filled in from Paul’s own life as a preacher with an echo in that of us all.<\/P> In distresses <\/B> ( <\/SPAN><\/span>). In tight places (12:10<\/span>). Late word from <\/SPAN><\/span> (see on 4:8<\/span>). <\/P> <\/p>\n Necessities [] <\/SPAN><\/span>. See on 1Co 7:26<\/span>. <\/P> Distresses [] <\/SPAN><\/span>. See on Rom 2:9<\/span>.<\/P> <\/p>\n 1) “But in all things,”<\/strong> (all’ en panti) “but in everything,” every kind of behavior, conduct, such as is stated, as follows:<\/p>\n 2) “Approving ourselves as the ministers of God,”<\/strong> (sunistanontes heautous hos theou diakonoi) “commending ourselves as ministers or common workers of God; “That others-may see Christ, the true light and life through us, Mat 5:15<\/span>; Mat 5:14<\/span>; Rom 12:1-2<\/span> – The true minister commends himself in four ways: 1) In outward hardships, 2Co 6:4-5<\/span>; 2 Corinthians 2) In inward graces, 2Co 6:6-7<\/span>; 2 Corinthians 3) by the armor of righteousness, 2Co 6:7-8<\/span>; 2 Corinthians , 4) true character, 2Co 6:8-10<\/span>.<\/p>\n 3) “In much patience,”<\/strong> (en hupomone polle) “In much endurance,” or patient perseverance, which both ministers and laymen need abundantly, 2Co 12:12<\/span>; Jas 1:2-4<\/span>.<\/p>\n 4) “In afflictions,”<\/strong> (en thlipsesin) “In afflictions, troubles, or tribulations,” including oppressions, Psa 119:134<\/span>.<\/p>\n 5) “In necessities,”<\/strong> (en anagkais) “in things necessary,” necessities, wants unsupplied, Act 20:34<\/span>.<\/p>\n 6) “In distresses,”<\/strong> (en stenochoriais) “in straits,” distresses, or hard circumstances, Act 16:23<\/span>; Act 23:35<\/span>. Paul’s afflictions, necessities, and distresses seem to have come to him thru sickness, loss of friends, and numerous normal perplexities of life, Act 9:16<\/span>; 2Co 1:6<\/span>; 2Ti 4:10<\/span>.<\/p>\n 4. In much patience. The whole of the enumeration that follows is intended to show, that all the tests by which the Lord is accustomed to try his servants were to be found in Paul, and that there was no kind of test to which he had not been subjected, in order that the faithfulness of his ministry might be more fully established. (584) Among other things that he enumerates, there are some that are under all circumstances required for all the servants of Christ. Of this nature are labors, sincerity, knowledge, watchings, gentleness, love, the word of truth, the Spirit, the power of God, the armor of righteousness. There are other things that are not necessary in all cases; for in order that any one may be a servant of Christ, it is not absolutely necessary, that he be put to the test by means of stripes and imprisonments Hence these things will in some cases be wanting in the experience of the best. It becomes all, however, to be of such a disposition as to present themselves to be tried, as Paul was, with stripes and imprisonments, if the Lord shall see meet. <\/p>\n Patience is the regulation of the mind in adversity, which is an excellence that ought invariably to distinguish a good minister. (585) Afflictions include more than necessities; for by the term necessity here I understand poverty. Now this is common to many ministers, there being few of them that are not in poor circumstances; but at the same time not to all. For why should a moderate amount of riches prevent a man from being reckoned a servant of Christ, who, in other respects, is pious, is of upright mind and honorable deportment, and is distinguished by other excellences. As the man that is poor is not on that account to be straightway accounted a good minister, so the man that is rich is not on that account to be rejected. Nay more, Paul in another passage glories not less in his knowing how to abound, than in knowing how to be in want. (Phi 4:12<\/span>.) Hence we must observe the distinction that I have mentioned, between occasional and invariable grounds of commendation. (586) <\/p>\n (584) “ Afin que sa fidelite fust tant plus notoire, et la certitude de son ministere tant mieux approuvee;” — “In order that his faithfulness might be so much the better known, and the stability of his ministry so much the better approved.” <\/p>\n (585) “The words ἐν ὑπομονὣ πολλὣ, ( in much patience,) must be connected with the following clauses up to ἐν νηστεί αις (in watchings,) and denote patient endurance of the various afflictions specified in the words following, which are not to be treated (with Rosenm.) as merely synonymes denoting evils in general, but considered specially, and (as I conceive the Apostle meant) in groups. ” — Bloomfield. — Ed. <\/p>\n (586) “ Entre les louanges temporelles et perpetuelles, c’est… dire qui doyuent tousiours estre es vrais ministres;” — “Between occasional grounds of commendation and perpetual, that is to say, what ought to be found invariably in true ministers.” <\/p>\n (4) But in all things approving ourselves as the<\/strong> ministers of God.<\/strong>Better, as keeping up the connection with 2Co. 3:1<\/span>; 2Co. 5:12<\/span>, as ministers of God commending ourselves.<\/em> He harps, as it were, upon that phrase. Yes, he does commend himself; but how? He looks back on his life of labour and sufferings and challenges comparison. Can others, with their letters of commendation, point to anything like this? The word ministers in the Greek is in the nominative case, while the English at least suggests that it is in the objective after the verb. What he means is that he, as the minister of God should do, commends himself by acts and not by words. It is obvious that what follows was likely to expose him to a repetition of the cynical sneer, but of this his generous indignation makes him nobly regardless.<\/p>\n In much patience . . .<\/strong>Better, as elsewhere, endurance.<\/em> The word has a much stronger meaning than our English patience. (See Notes on Luk. 8:15<\/span>; Luk. 21:19<\/span>.) The general term is naturally followed by a specification of details. It is not, perhaps, easy to specify what he refers to under each head. Possibly he used such words, as we habitually use them, without a formal classification. The root-idea of the first word of the triad is that of being pressed upon; of the second, that of a constraint that leaves no choice of action; of the third, that of being so hemmed in that there is no room to move.<\/p>\n 4<\/strong>. <\/strong> Ministers<\/strong> In the nominative. As ministers approving ourselves. This passage, in parallelism with 2Co 4:8-12<\/span>, and 2Co 11:23-27<\/span>, furnishes strikingly detailed pictures of apostolic sufferings, more or less applicable to St. Paul and his personal coadjutors, exhibited either as single points, or still more, doubled in contrasts. Paul’s pre-eminence, as stated in the latest of the three, is his certificate of apostleship. The present list is a fervent climax, beginning in particulars, and rising until it bursts forth in the apostrophe of 2Co 6:11<\/span>, which becomes a turning point in the epistle. The climax is also a triad. First, a list of external endurances, 2Co 6:4-5<\/span>; then a series of internal traits and endowments, 2Co 6:6-7<\/span>; finally, antithetic contrasts of depreciations and excellences meeting in the apostolic characters, 2Co 6:8-10<\/span>, and rising in fervour of description. <\/p>\n Much patience<\/strong> Much endurance, much firm undergoing, <\/p>\n Afflictions<\/strong> By persecution and oppression. <\/p>\n Necessities<\/strong> Compulsions against will. <\/p>\n Distresses<\/strong> Compressions into narrownesses and straits. The tenor of this list, thus far, is that of hard pressures. The following are of more active sufferings.<\/p>\n 2Co 6:4<\/span><\/em><\/strong>. <\/strong>In affliction, <\/em><\/strong>&c.<\/strong> Dr. Whitby thinks that the first word , signifies affliction <\/em>in general; the second, ‘, more grievous and unavoidable troubles; and the third, , such pressures as reduce us to the greatest straits. See on ch. 2Co 4:8<\/span>. The compound sense, therefore, on the whole, is, “We are, as it were, hemmed in with inevitable, and, humanly speaking, inextricable calamities on every side.” Beza interprets the word , rendered tumults <\/em>in the next verse, of “such attacks as a man cannot stand against; but which bear him hither and thither with violence.” He would render it in Latin by the word exagitationibu<\/em> <\/p>\n 2Co 6:4<\/span> f. .] Here . is not, as in 2Co 3:1<\/span> , 2Co 4:12<\/span> , prefixed, because . is the leading ide.<\/p>\n ] different in sense from . (Vulg.: ministros<\/em> ). This would mean: we commend ourselves as those ( accusative<\/em> ), who appear as God’s servants. The former means: we commend ourselves, as God’s servants commend themselves<\/em> . Comp. Khner, 830, 5. The emphasis is on .<\/p>\n ] This is the first thing, the passive<\/em> bearing, through which<\/em> that . . . . takes place, through much patience<\/em> ; the further, active side of the bearing<\/em> follows in 2Co 6:6<\/span> , . . ., so that is that, in which<\/em> ( ) the much patience, the much endurance is shown.<\/p>\n Bengel aptly classifies : “Primus ternarius continet genera<\/em> , secundus species<\/em> adversorum, tertius spontanea<\/em> .” Comp. Theodore.<\/p>\n ., ., .: climactic<\/em> designation. On ., comp. 2Co 4:8<\/span> . It is impracticable, and leads to arbitrariness, to find a climax also in the three points that follow, the more especially as the very first point is worse and more disgraceful than the secon.<\/p>\n ] Comp. 2Co 11:23-25<\/span> ; Act 16:23<\/span> .<\/p>\n ] in tumults<\/em> . Comp. e.g.<\/em> Act 13:50<\/span> ; Act 14:19<\/span> ; Act 16:19<\/span> ff; Act 19:28<\/span> ff. The explanation: instabilities<\/em> , i.e. banishments from one place to another<\/em> (Chrysostom, Theophylact, Oecumenius, Beza, Schulz, Flatt, Olshausen), is in itself possible (comp. , 1Co 4:11<\/span> ); but in the whole of the N. T. . only means either confusion, disorder<\/em> (1Co 14:32<\/span> ; 2Co 12:20<\/span> ; Jas 3:16<\/span> ), or in a special sense tumult<\/em> (Luk 21:9<\/span> ; comp. Sir 26:27 ). See, regarding the latter signification, the profane passages in Wetstein, Schweighuser, Lex. Polyb.<\/em> p. 17.<\/p>\n .] in sleeplessnesses<\/em> , for the sake of working with his hands, teaching, travelling, meditating, praying, through cares, etc. Comp. 2Co 11:27<\/span> ; Act 20:31<\/span> . On the plural<\/em> , comp. Herod. iii. 129.<\/p>\n ] is not, with Chrysostom, Theophylact, and others, to be understood only of labour with the hands<\/em> ( 1Co 4:11 ; 1Th 2:9<\/span> ; 2Th 3:8<\/span> ), which limitation is not suggested by the context, but of toilsome labours in general<\/em> , which the conduct of the apostolic ministry entailed. Comp. 2Co 11:23<\/span> ; 2Co 11:27<\/span> .<\/p>\n ] is generally<\/em> explained of the endurance of hunger and want<\/em> (1Co 4:11<\/span> ; Phi 4:12<\/span> ). But since is never used of compulsory fasting, and since Paul himself (2Co 11:27<\/span> ) distinguishes from . , we must, with Chrysostom, Theodoret, and Calvin (comp. also Osiander, Hofmann), explain it of voluntary fasting<\/em> , which Paul, using with free spirit the time-honoured asceticism, imposed on himself. The objections, that this is at variance with the apostle’s spirit, or is here irrelevant, are arbitrary. See Mat 6:16<\/span> ; Mat 9:15<\/span> ; Mat 17:21<\/span> ; Act 14:23<\/span> ; comp. 2Co 13:2-3<\/span> , 2Co 9:9<\/span> ; also 1Co 7:5<\/span> .<\/p>\n In 2Co 6:6<\/span> , the series begun with goes furthe.<\/p>\n ] through purity<\/em> , moral sincerity in general. Comp. , Phi 4:8<\/span> ; 1Ti 5:22<\/span> ; 1Jn 3:3<\/span> . To understand this as meaning abstinentia a venere<\/em> (Grotius and others), or contempt for money<\/em> (Theodoret), is a limitation without ground in the context, and presents too low a moral standard for a servant of Go.<\/p>\n ] Of the high degree of his evangelical knowledge<\/em> , in particular of the moral will of God in the gospel, there is evidence in every one of his Epistles and in every one of his speeches in the Book of Acts. Calvin and Moras arbitrarily think that what is meant is recte, et scienter agendi peritia<\/em> , or (comp. also Rckert and Osiander) true practical prudence<\/em> .<\/p>\n ] amid offence.<\/p>\n ] through kindness<\/em> (Tittmann, Synon<\/em> . p. 140 ff.). The two are likewise associated in 1Co 13:4<\/span> ; Gal 5:22<\/span> .<\/p>\n . ] is not to be limited arbitrarily to the charismata<\/em> (Grotius and others), but: through the Holy Spirit<\/em> , of whom testimony is given by our whole working and conduct just as the fruit of the Spirit (comp. Gal 5:22<\/span> ) and walk according to the Spirit (Gal 5:25<\/span> ). The position<\/em> of this and the following point is determined by the circumstance, that Paul, in addition to the points adduced ( . . .), now further mentions their objective divine source, which he bears in himself ( ), as well as the fundamental virtue of the Christian ( ., comp. Rom 12:9<\/span> ; Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n