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2Co_6:9-10. Ἀγνοούμενοι ] 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. ἀγνώς and the contrasted γνώριμος , Plato, Pol. ii. p. 375 E; also Demosth. 851. 27.
ἐπιγινωσκ .] becoming well known; comp. on 1Co_13:12; Mat_11:27. By whom? Rückert thinks: by God. But without ground in the text, which rather demands the reference to men, as Chrysostom rightly saw: ὡς ἀγν . κ . ἐπιγινωσκ ., τοῦτο ἔστι διὰ δόξης καὶ ἀτιμίας , τοῖς μὲν γὰρ ἦσαν γνώριμοι καὶ περισπούδαστοι , οἱ δὲ οὐδὲ εἰδέναι αὐτοὺς ἠξίουν . Hence: as people who are unknown (viz. according to the contemptuous judgment of opponents), and well known (in reality among all true believers).
ἀποθνήσκοντες ] 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.
καὶ ἰδοὺ ζῶμεν ] 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 ἰδού (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.
ὡς παιδενόμενοι κ . μὴ θανατ .] a reminiscence, perhaps, of Psa_118:18; παιδ . 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 παιδεύων . 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!
καὶ μὴ θανατ .] 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 χαρὰ ἐν πνεύματι ἁγίῳ , 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 πάντα κατέχ ., like the previous πολλοὺς πλουτίζ ., 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?” Rückert’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 πάντα κατέχ . in 1Co_3:22. But this is less suitable to the πολλοὺς πλουτίζ ., evidently referring to the spiritual gifts, to which it is related by way of climax.