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2Co_6:4 f. Συνιστῶντες ἑαυτ .] Here ἑαυτ . is not, as in 2Co_3:1, 2Co_4:12, prefixed, because συνιστ . is the leading ide.
ὡς θεοῦ διάκονοι ] different in sense from ὡς θ . διακόνους (Vulg.: ministros). This would mean: we commend ourselves as those (accusative), who appear as God’s servants. The former means: we commend ourselves, as God’s servants commend themselves. Comp. Kühner, § 830, 5. The emphasis is on θεοῦ .
ἐν ὑπομονῇ πολλῇ ] This is the first thing, the passive bearing, through which that συνιστ . ἑαυτ . ὡς θ . διάκ . takes place, through much patience; the further, active side of the bearing follows in 2Co_6:6, ἐν ἁγνότητι κ . τ . λ ., so that ἐν θλίψεσιν … νηστείαις is that, in which ( ἐν ) the much patience, the much endurance is shown.
Bengel aptly classifies ἐν θλίψεσιν … νηστείαις : “Primus ternarius continet genera, secundus species adversorum, tertius spontanea.” Comp. Theodore.
θλίψ ., ἀνάγκ ., στενοχ .: climactic designation. On στενοχ ., comp. 2Co_4:8. 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.
ἐν πληγαῖς ] Comp. 2Co_11:23-25; Act_16:23.
ἐν ἀκαταστασίαις ] in tumults. Comp. e.g. Act_13:50; Act_14:19; Act_16:19 ff; Act_19:28 ff. The explanation: instabilities, i.e. banishments from one place to another (Chrysostom, Theophylact, Oecumenius, Beza, Schulz, Flatt, Olshausen), is in itself possible (comp. ἀστατοῦμεν , 1Co_4:11); but in the whole of the N. T. ἀκαταστ . only means either confusion, disorder (1Co_14:32; 2Co_12:20; Jam_3:16), or in a special sense tumult (Luk_21:9; comp. Sir_26:27). See, regarding the latter signification, the profane passages in Wetstein, Schweighäuser, Lex. Polyb. p. 17.
ἐν ἀγρυπν .] in sleeplessnesses, for the sake of working with his hands, teaching, travelling, meditating, praying, through cares, etc. Comp. 2Co_11:27; Act_20:31. On the plural, comp. Herod. iii. 129.
ἐν κόποις ] is not, with Chrysostom, Theophylact, and others, to be understood only of labour with the hands (1Co_4:11; 1Th_2:9; 2Th_3:8), which limitation is not suggested by the context, but of toilsome labours in general, which the conduct of the apostolic ministry entailed. Comp. 2Co_11:23; 2Co_11:27.
ἐν νηστείαις ] is generally explained of the endurance of hunger and want (1Co_4:11; Php_4:12). But since νηστεία is never used of compulsory fasting, and since Paul himself (2Co_11:27) distinguishes ἐν νηστείαις from ἐν λιμῷ κ . δίψει , we must, with Chrysostom, Theodoret, and Calvin (comp. also Osiander, Hofmann), explain it of voluntary fasting, 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; Mat_9:15; Mat_17:21; Act_14:23; comp. 2Co_13:2-3, 2Co_9:9; also 1Co_7:5.
In 2Co_6:6, the series begun with ἐν ὑμομονῇ πολλῇ goes furthe.
ἐν ἁγνότητι ] through purity, moral sincerity in general. Comp. ἁγνός , Php_4:8; 1Ti_5:22; 1Jn_3:3. To understand this as meaning abstinentia a venere (Grotius and others), or contempt for money (Theodoret), is a limitation without ground in the context, and presents too low a moral standard for a servant of Go.
ἐν γνώσει ] Of the high degree of his evangelical knowledge, 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, or (comp. also Rückert and Osiander) true practical prudence.
ἐν μακροθυμίᾳ ] amid offence.
ἐν χρηστότητι ] through kindness (Tittmann, Synon. p. 140 ff.). The two are likewise associated in 1Co_13:4; Gal_5:22.
ἐν πνεύμ . ἁγίῳ ] is not to be limited arbitrarily to the charismata (Grotius and others), but: through the Holy Spirit, of whom testimony is given by our whole working and conduct just as the fruit of the Spirit (comp. Gal_5:22) and walk according to the Spirit (Gal_5:25). The position of this and the following point is determined by the circumstance, that Paul, in addition to the points adduced ( ἐν ὑπομονῇ … ἐν ἁγνότητι κ . τ . λ .), now further mentions their objective divine source, which he bears in himself ( ἐν πνεύματι ἁγίῳ ), as well as the fundamental virtue of the Christian ( ἐν ἀγάπῃ ἀνυποκρ ., comp. Rom_12:9; 1Pe_1:22 f., 2Co_4:8), which springs from this source, and without which even those elements already named would fail him (1Co_8:1; 1Co_13:1 ff; 1Co_14:1). In this way he brings to completion that portion of his self-attestation which reaches to this point.