Exegetical and Hermeneutical Commentary of 2 Corinthians 6:8
By honor and dishonor, by evil report and good report: as deceivers, and [yet] true;
8. by honour and dishonour ] The preposition is here changed in the original, and not in our version. It means either by means of, or by endurance of, both of which senses are given by our English through. The sense is that not only did he persevere through evil report and good report, but that both were overruled to the furtherance of the Gospel.
as deceivers, and yet true ] The Apostle now reaches the last division of the modes in which he sets forth the genuineness of his mission. This consists in the contrast between the ideas of his person and work formed by the world without, and the fact of which he was conscious within. The world (Mat 27:63) held Jesus Christ to be a deceiver, and ‘the disciple is not above his master.’
Fuente: The Cambridge Bible for Schools and Colleges
By honor and dishonor – The apostle is still illustrating the proposition that he and his fellow-laborers endeavored to give no offence 2Co 6:3, and to commend themselves as the ministers of God, 2Co 6:4. He here 2Co 6:8-10 introduces another group of particulars in which it was done. The main idea is, that they endeavored to act in a manner so as to commend the ministry and the gospel, whether they were in circumstances of honor or dishonor, whether lauded or despised by the world. The word rendered by ( dia) does not here denote the means by which they commended the gospel, but the medium. In the midst of honor and dishonor; whatever might be the esteem in which they were held by the world, they gave no offence. The first is, by honor. They were not everywhere honored, or treated with respect. Yet they were sometimes honored by people. The churches which they founded would honor them, and as the ministers of religion they would be by them treated with respect.
Perhaps occasionally also they might be treated with great attention and regard by the people of the world on account of their miraculous powers; compare Act 28:7. So now, ministers of the gospel are often treated with great respect and honor. They are beloved and venerated; caressed and flattered, by the people of their charge. As ministers of God, as exercising a holy function, their office is often treated with great respect by the world. If they are eloquent or learned, or if they are eminently successful they are often highly esteemed and loved. It is difficult in such circumstances to commend themselves as the ministers of God. Few are the people who are not injured by honor; few who are not corrupted by flattery. Few are the ministers who are proof against this influence, and who in such circumstances can honor the ministry. If done, it is by showing that they regard such things as of little moment; by showing that they are influenced by higher considerations than the love of praise; by not allowing this to interfere with their duties, or to make them less faithful and laborious; but rather by making this the occasion of increased fidelity and increased zeal in their masters cause.
Most ministers do more to give offence in times when they are greatly honored by the world than when they are despised. Yet it is possible for a minister who is greatly honored to make it the occasion of commending himself more and more as a minister of God. And he should do it; as Paul said he did. The other situation was in dishonor. It is needless to say, that the apostles were often in situations where they had opportunity thus to commend themselves as the ministers of God. If sometimes honored, they were often dishonored. If the world sometimes flattered and caressed them, it often despised them, and cast out their names as evil; see the note, 1Co 4:13. And perhaps it is so substantially now with those who are faithful. In such circumstances, also, Paul sought to commend himself as a minister of God. It was by receiving all expressions of contempt with meekness; by not suffering them to interfere with the faithful discharge of his duties; by rising above them, and showing the power of religion to sustain him; and by returning good for evil, prayers for maledictions, blessings for curses, and by seeking to save, not injure and destroy those who thus sought to overwhelm him with disgrace. It may be difficult to do this, but it can be done; and when done, a man always does good.
By evil report – The word used here ( dusphemia), means, properly, ill-omened language, malediction, reproach, contumely. It refers to the fact that they were often slandered and calumniated. Their motives were called in question, and their names aspersed. They were represented as deceivers and impostors, etc. The statement here is, that in such circumstances, and when thus assailed and reproached, they endeavored to commend themselves as the ministers of God. Evidently they endeavored to do this by not slandering or reviling in return; by manifesting a Christian spirit; by living down the slanderous accusation, and by doing good if possible even to their calumniators. It is more difficult, says Chrysostom, to bear such reports than it is pain of body; and it is consequently more difficult to evince a Christian spirit then. To human nature it is trying to have the name slandered and cast out as evil when we are conscious only of a desire to do good. But it is sufficient for the disciple that he be as his master, and if they called the master of the house Beelzebub, we must expect they will also those of his household. It is a fine field for a Christian minister, or any other Christian, to do good when his name is unjustly slandered. It gives him an opportunity of showing the true excellency of the Christian spirit; and it gives him the inexpressible privilege of being like Christ – like him in his suffering and in the moral excellence of character. A man should be willing to be anything if it will make him like the Redeemer – whether it be in suffering or in glory; see Phi 3:10; 1Pe 4:13.
And good report – When people speak well of us; when we are commended, praised, or honored. To honor the gospel then, and to commend the ministry, is:
- To show that the heart is not set on this, and does not seek it;
- To keep the heart from being puffed up with pride and self-estimation;
- Not to suffer it to interfere with our fidelity to others and with our faithfully presenting to them the truth.
Satan often attempts to bribe people by praise, and to neutralize the influence of ministers by flattery. It seems hard to go and proclaim to people painful truths who are causing the incense of praise to ascend around us. And it is commonly much easier for a minister of the gospel to commend himself as a minister of God when he is slandered than when he is praised, when his name is cast out as evil than when the breezes of popular favor are wafted upon him. Few people can withstand the influence of flattery, but many people can meet persecution with a proper spirit; few people comparatively can always evince Christian fidelity to others when they live always amidst the influence of good report, but there are many who can be faithful when they are poor, and despised, and reviled. Hence, it has happened, that God has so ordered it that his faithful servants have had but little of the good report which this world can furnish, but that they have been generally subjected to persecution and slander.
As deceivers – That is, we are regarded and treated as if we were deceivers, and as if we were practicing an imposition on mankind, and as if we would advance our cause by any trick or fraud that would be possible. We are regarded and treated as deceivers. Perhaps this refers to some charges which had been brought against them by the opposing faction at Corinth (Locke), or perhaps to the opinion which the Jewish priests and pagan philosophers entertained of them. The idea is, that though they were extensively regarded and treated as impostors, yet they endeavored to live as became the ministers of God. They bore the imputation with patience, and they applied themselves diligently to the work of saving souls. Paul seldom turned aside to vindicate himself from such charges, but pursued his masters work, and evidently felt that if he had a reputation that was worth anything, or deserved any reputation, God would take care of it; compare Psa 37:1-4. A man, especially a minister, who is constantly endeavoring to vindicate his own reputation, usually has a reputation which is not worth vindicating. A man who deserves a reputation will ultimately obtain just as much as is good for him, and as will advance the cause in which he is embarked.
And yet true – We are not deceivers and impostors. Though we are regarded as such, yet we show ourselves to be true and faithful ministers of Christ.
Fuente: Albert Barnes’ Notes on the Bible
Verse 8. By honour and dishonour] By going through both; sometimes respected, sometimes despised.
By evil report and good report] Sometimes praised, at other times calumniated.
As deceivers] Said to carry about a false doctrine for our secular emolument.
And yet true] Demonstrated by the nature of the doctrine, as well as by our life and conversation, that we are true men; having nothing in view but God’s glory and the salvation of the world.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
By honour and dishonour; we depart not from our integrity, whether we be honoured or dishonoured.
By evil report and good report; well or evilly reported of. This hath from the beginning been the lot of all the faithful ministers of Christ; some have given them honour, others have cast reproach upon them; some have given a good report of them, some an evil report.
As deceivers, and yet true; some have represented them as impostors, and such as deceived the people; others have spoken of them as true men: their business is to go through good report and bad report, honour and dishonour, still holding fast their integrity.
Fuente: English Annotations on the Holy Bible by Matthew Poole
8. Translate, “Throughglory and dishonor (disgrace),” namely, from those inauthority, and accruing to us present. “By,” or”through evil report and good report,” from themultitude, and affecting us absent [BENGEL].Regarded “as deceivers” by those who, not knowing(2Co 6:9), dishonor andgive us an evil report; “as true,” by those who”know” (2Co 6:9) us inthe real “glory” of our ministry. In proportion as one hasmore or less of glory and good report, in that degreehas he more or less of dishonor and evil report.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
By honour and dishonour,…. Some persons think and speak honourably of us, and behave in a reverent manner towards us; they wish us well, bid us God speed, receive us into their houses, and treat us with respect: others think meanly of us, speak of us with the utmost contempt, and use us as if we were the filth of the world, and the offscouring of all things; so we pass through the world; this is the treatment we meet with on the right hand and on the left; nor are we much affected with it:
by evil report and good report; as it fares with our persons, so with our doctrine: some speak well of it, receive and embrace it; others blaspheme it, and have it in the utmost abhorrence; we are charged with the vilest of crimes, and our doctrines loaded with the most absurd and wicked consequences, and both branded in the most infamous manner by one set of men; and by others both our persons and principles are cleared and vindicated from all such aspersions, and are highly commended and applauded.
As deceivers; for so they were accounted, as Christ was before them, by the unbelieving Jews, and by the false apostles, as if they were the authors, or abettors, and spreaders of errors, and the instruments of leading people aside.
And yet true; true and faithful ministers of the word; true to their Lord and master; true to the trust committed to them; true to the Gospel of Christ, and to the souls of men.
Fuente: John Gill’s Exposition of the Entire Bible
By glory and dishonour ( ). Here is no longer instrument, but state or condition. here is glory. See Rom 9:21; 2Tim 2:20 for contrast between honour and dishonour (, ).
By evil report and good report ( ). Play on the words with prefixes – and – and . is a late word, only here in N.T. , old and common word, only here in N.T.
As deceivers and yet true ( ). Paul takes up now in place of which succeeded . Note use of in sense of “and yet” (adversative). is late word (Diodorus, Josephus) for wandering, vagabond, impostor (cf. , to lead astray, used of Christ, Joh 7:12). In N.T. only here; Mt 27:63 (of Christ by Pharisees); 2Jo 1:7. “In the Clementines St. Paul is expressly described by his adversaries as and as disseminating deceit ()” (Bernard). Such slander from one’s enemies is praise.
Fuente: Robertson’s Word Pictures in the New Testament
Deceivers. See ch. 2Co 2:17; 2Co 4:2. The opinions concerning Paul as a deceiver are mirrored in the Clementine Homilies and Recognitions, spurious writings, ascribed to Clement of Rome, but emanating from the Ebionites, a Judaizing sect, in the latter half of the second century. In these Paul is covertly attacked, though his name is passed over in silence. His glory as the apostle to the Gentiles is passed over to Peter. The readers are warned, in the person of Peter, to beware of any teacher who does not conform to the standard of James, and come with witnesses (compare 2Co 3:1; 2Co 5:12; 2Co 10:12 – 18). Paul is assailed under the guise of Simon Magus, and with the same words as those in this passage, deceiver and unknown.
Fuente: Vincent’s Word Studies in the New Testament
1) “By honour and dishonor,” (dia dokses kai atimias) “Through glory and dishonor,” commending ourselves. Paul especially defends himself against the slander of his opponents; whether he were praised or harassed, he did not give up; Heb 12:13.
2) “By ill report and good report,” (dia duaphemias kai euphemias) “through ill report and good report,” commending ourselves; In spite of evil, slander, calumny Paul had hurled against him, like Job of old, he kept on for God; 1Co 4:12; 1Co 10:13.
3) “As deceivers, and yet true,” (hos planoi kai aletheis) “as deceivers and (yet) true men,” truthful men, commending ourselves; Though they were charged as being deceivers, as was their Lord; yet they kept on doing good, Joh 7:12; 2Co 2:17; 2Co 4:2.
Fuente: Garner-Howes Baptist Commentary
8. By honor and dishonor This is no slight test for subjecting a man to trial, for to a man of a noble spirit nothing is more unpleasant, than to incur disgrace. Hence we may observe in all histories, that there have been few men of heroism that have not fallen back, on being irritated by insults. (594) Hence it is indicative of a mind well established in virtue, not to be moved away from one’s course by any disgrace that may be incurred — a rare virtue, but one without which you cannot show that you are a servant of God. We must, it is true, have a regard to good character, but it must be only in so far as the edification of our brethren requires it, and in such a way as not to be dependent on reports (595) — nay more, so as to maintain in the same even course in honor and in dishonor. For God allows us to be tried even by the slander of wicked men, with the view of trying us, (596) whether we act uprightly from disinterested motives; (597) for if one is drawn aside from duty by the ingratitude of men, that man shows that he had not his eye directed to God alone. As then we see that Paul was exposed to infamy and insults, and yet did not on that account stop short, but held forward with undaunted courage, and broke through every impediment so as to reach the goal, (598) let us not give way, if the same thing should befall us.
As deceivers Here he relates, not simply in what estimation he was held by the wicked and those that were without, (1Co 5:12,) but also what views were entertained of him by those that were within. Now let every one consider with himself, how unseemly was the ingratitude of the Corinthians, and how great was his magnanimity in struggling forward, in spite of such formidable obstacles. By indirect representations, however, he sharply reproves their perverse judgment, when he says that he lives and is joyful, while they despised him as one that was dead and overwhelmed with grief. He reproaches them, also, with ingratitude, when he says, that he made many rich, while he was contemned on account of his poverty. For they were of the number of those whom he enriched by his wealth: nay more, all of them to a man were under obligations to him on many accounts. Thus he said previously, by way of irony, that he was unknown, while at the same time the fruit of his labor was everywhere known and celebrated. But how cruel to despise the poverty of the man who supplies you (599) from his abundance! He means spiritual riches, which ought to be much more esteemed than earthly.
(594) “ Il y en a eu bien peu, qui estans irritez des iniures et mauuais traittemens que on leur faisoit, ne se soyent descouragez, et n’ayent laissez leur train de vertu;” — “There have been very few of them, who have not, on being irritated by injuries and bad treatment shown them, felt discouraged, and left off their virtuous career.”
(595) “ Du bruit qu’on fera courir de nous;” — “On reports that may be circulated against us.”
(596) “ Voulant essayer si nous cheminons droit settlement pour l’amour de luy, sans cercher autre recompense;” — “Wishing to try whether we walk aright, purely from love to Him, without seeking any other reward.”
(597) “ Gratuito ;” — “ gratuitously. ” — There can be no doubt, that Calvln has here in his eye Job 1:9. “Doth Job fear God for nought?” The Hebrew word החנים ( hachinnam,) is rendered in the Septuagint δωρεὰν — gratuitously
(598) “ Mesme faisant violence… tous empeschemens, est venu, comme par force, jusques au bout;” — “Even breaking violently through all impediments, came, as it were, by fource to the goal.”
(599) “ Qui to fournit et enrichit par son abundance;” — “Who furnishes and enriches thee by his abundance.”
Fuente: Calvin’s Complete Commentary
(8) By honour and dishonour.The enumeration of the elements in and by which his ministry is carried on begins to take a more personal character. We trace once more in the words that follow the sensitiveness of a recent experience. He has to do his work, at one time, as through a glory which he has not sought; at another time under an ignominy which he has not deserved. Men at one time speak well of him, and at another he falls upon evil and bitter tongues. The very word deceiver, most galling of all words to one who is conscious of his truthfulness, is recklessly flung at him. Through all these he goes on his work, believing that in them also he may find a way of commending himself as a minister of God.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
8. By honour From God and the Christian world.
And dishonour From heathendom, Judaism, and Jewish Christianity.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘By glory and dishonour, by evil report and good report; as deceivers, and yet true; as unknown, and yet well known; as dying, and behold, we live; as chastened, and not killed; as sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things.’
The life of the godly man is a life of contrasts. On the one hand glory, glory in God’s working, glory in His goodness, glory in His truth, and on the other dishonour, the mockery and contempt of the world, the being treated as dirt for His sake (1Co 4:13). And it must be expected, for those whom God honours, the world will despise. And he goes on to show that it is a life where the eyes must be set firmly on what is not seen, a life which does not seek or glory in the world, but is lived in the heavenlies (compare 2Co 3:18; Col 3:1; 1Jn 2:15). He will then shortly bring out that this is in direct contrast with that of many of the Corinthians.
‘By evil report and good report; as deceivers, and yet true.’ On the one hand the godly man will be attacked and spoken against and treated as a deceiver. Every possible weapon will be used to destroy his reputation. And on the other there are those who will speak well of him (then let him especially beware of himself), and see him as a man of truth. Both attitudes towards Paul were found among the Corinthians.
This again all arises because some look at what is seen, and some at what is unseen (2Co 4:18). We may see here reflected the afflictions and encouragement of 2Co 1:4-9. For those who would serve Christ experience both, the one to refine and purify, the other to maintain and strengthen.
‘As unknown, and yet well known.’ The man of God may be irrelevant to the world, and to those who see themselves as superior, being seen as a nobody, an ‘unknown’, and yet may have good standing among, and be honoured by, God’s people. (Some of the Corinthians may have been saying how insignificant Paul was in men’s eyes and their own).
‘As dying, and behold, we live.’ He may here be referring to being physically and mentally disorienated and ill-treated and often left for dead, a stark contrast to the eternal life within him, but more likely the thought is of his dying to the world, its approval, aims and attractions, with the contrasting blessing referring to the enjoyment of eternal life and the joy of living for Christ and His aims, thus having true life which is life indeed (compare 2Co 5:14). (The literal dying in fact goes together with the spiritual dying. He faces such suffering precisely because he has died to the world),
‘As chastened, and not killed.’ He may be being chastened by tribulation, which he knows will produce godly effects within (Rom 5:2-5), but he is confident that the chastening is to do him good. He has not been killed as a result of God’s judgment on him (compare 1Co 11:30-32). Thus he knows that his chastening will be for his ultimate benefit, and is not finally judgmental. God’s intentions are good in all that happens to him, and there will be a limit on what His own must endure. Compare here Psa 118:17-18 which he might well have had in mind.
(Note. If this is to be seen as a contrast like the other pairings, he is contrasting chastening, which was an act of God’s love, as against being killed as an act of deserved judgment. He is not saying that those who were martyred were to be seen as having been judged. In their case the death itself would be seen as a triumph and a gateway to glory, not a judgment).
‘As sorrowful, yet always rejoicing.’ He may be sorrowful over his afflictions, and over his sins, and over the sufferings of his own people (Rom 9:2-3), and over the lack of spirituality and growth in the churches, and yet he is constantly filled with rejoicing over all God is doing for him and through him, and for the churches, and because of evidences of the many who do prosper spiritually, and because his mind is set on things above, and especially because it is set on Christ Himself.
‘As poor, yet making many rich.’ He may have little of this world’s goods, or consider himself as poor in spiritual virtues (even as ‘the chief of sinners’), but what does that matter if he is making many ‘rich’ by his ministry of the word of God, and by the goodness and generosity of his life and self-giving. That is what counts with him. He is preparing others to enjoy spiritual riches.
‘As having nothing, and yet possessing all things.’ He may in fact be bereft of everything, with no possessions in this world, and yet he knows that in Christ he possesses all things (1Co 3:22), and will possess them (Heb 11:6; Heb 11:10; Heb 11:26; Mat 19:29). He lives in enjoyment of God’s inheritance which He has given to His own (Col 1:12; Eph 1:14; Eph 2:7). And that is what determines the course of his life.
So does Paul make clear the ups and downs of his life as he seeks faithfully to carry out his ministry, and on what his mind is finally set. This is what makes up his life. And they have only to consider for themselves whether a man who lives like this is genuine, or is mainly out to deceive, or is simply play-acting. All this is a reminder for us that for us too the Christian life can be a life of contrasts. It will not be all plain sailing. All those who would serve Christ must endure the downside as well as enjoy the fullness of blessing, and it is by how we respond that men will judge us.
But his final stress on having the mind set on things above now leads on to a warning to the Corinthian that they too ensure that they live in the same way. This is the kind of earthly things that he is taken up with, but he fears that they are too taken up with earthly things of another kind and will miss out on God’s best, or even miss out altogether (2Co 6:1).
Fuente: Commentary Series on the Bible by Peter Pett
2Co 6:8 . It is usually supposed that here is not again instrumental, but local: (going) through honour and shame , or in the sense of the accompanying circumstances (Hofmann): amid honour and shame, we commend ourselves, namely, as God’s servants, 2Co 6:4 . This is arbitrary on the very face of it; besides, in this way of taking it there is no mode of the apostolic self-commendation at all expressed. Hence Billroth was right in trying to keep to the instrumental sense: “ as well honour as shame (the latter, in so far as he bears it with courage and patience) must contribute to the apostle’s commendation ” But, on the other hand, it may be urged that, according to the words, it must be the shame itself (as also the itself), and not the manner of bearing it, which commends. Hence it is rather to be taken: through glory , which we earn for ourselves among the friends of God, and through dishonour , which we draw on ourselves among opponents; through both we commend ourselves as God’s servants. On the latter idea ( ), comp. Mat 5:11 ; Luk 6:22 ; 1Pe 4:14 ; also Gal 1:10 . In a corresponding way also what follows is to be taken: through evil report and good report .
. ] With this there begins a series of modal definitions, which furnish a triumphant commentary on the two previous statements, . , . . . In this case the order of the clauses (the injurious aspect being always put first) corresponds to the order of . . . The first clause always gives the tenor of the and ; the second clause, on the other hand, gives the actual state of the case , and consequently also the tenor of the and . Hence: as deceivers and true, i.e. as people who are both, the former in the opinion and in the mouth of enemies, the latter in point of fact. Accordingly, is not “ and yet ” (Luther and many others), but the simple and .
On the seven times repeated , Valla rightly remarks: “Paulina oratio sublimis atque urgens.” Comp. Augustine, de doctr. Christ . iv. 20.
On , which does not mean “ erring ” (Ewald), comp. Mat 27:63 ; 1Ti 4:1 ; Joh 7:12 ; and Wetstein.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
8 By honour and dishonour, by evil report and good report: as deceivers, and yet true;
Ver. 8. By honour and dishonour, &c. ] It is written on heaven doors (said that martyr), “Do well and hear ill.” A bad report is the ordinary reward of very well doing; which made Luther wax proud even of his reproach. Superbus fio, said he, quod video nomen pessimum mihi crescere. Jerome also writeth to Augustine, Quod signum maioris gloriae est, omnes haeretici me detestantur, This is my glory, that none of the heretics can give me a good word or look. It was a divine saying of Seneca, No man sets better rate upon virtue than he that loseth a good name to keep a good conscience. Qui boni viri famam perdidit ne conscientiam perderet.
As deceivers ] Aspersed for such, as Christ was, Mat 27:63 . And Lucian blasphemously termeth him , the crucified cozener (deceiver).
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
8. ] Perhaps the instrumental signification of need not be strictly retained. The preposition, once adopted, is kept for the sake of parallelism, though with various shades of meaning. I would understand it in ., &c., as in , as pointing out the medium through which . Thus understood, these two pairs in 2Co 6:8 will form an easy transition from instrumental, through medial, to the passive characteristics which follow.
] From speaking of repute , he passes to the character of the repute. In all these capacities and under all these representations or misrepresentations, we, as ministers of God, recommend ourselves. But in these following clauses a new point is perhaps brought out, viz. the difference of our real state from our reputed one . That this is the case with . . with and all following, is of course clear. But is it so with the two clauses preceding that one? Do they mean, ‘ as deceivers, and yet true, as unknown, and yet well known ,’ or, ’ as deceivers, and as true men, as unknown, and as well known ?’ I own I am not clear on this point. The words may be an indication how the Apostle would have the previous two clauses understood; but they also may be a transition , altering the previous reference of the second member of the clause, now that the subject is no longer matter of rumour, as and , but matter of fact, as , and the following. If the latter alternative be taken, the two clauses will serve as a transition to the subsequent ones, thus: having said, . , he proceeds (answering to .) (answering to .), (still having . in view, as ‘ unknown ,’ of obscure reputation), (still looking back at ., seeing that the would lead to good repute): then, having by the participles of the latter clause expressed more a matter of fact than did the adjectives of the former one, he passes to , which has no longer its main reference to the repute of others , but to the fact , see ch. 2Co 4:7 ff., as exhibited in himself. I confess that on the whole this rendering recommends itself to my mind.
Fuente: Henry Alford’s Greek Testament
2Co 6:8 . ( b ) , : by glory ( cf. Joh 5:41 ) and dishonour, by evil report and good report . To misrepresentation and slander St. Paul was much exposed, and he evidently felt it deeply ( cf. 1Co 4:12 ). (iv.) Finally, he proceeds to specify the charges made against him by his opponents; he can afford to neglect them, inasmuch as in each case they are quite opposed to the real facts. Towards the close he adds one or two antitheses to the list, which may not have been directly suggested by the current calumnies about him, but which are yet quite in keeping with the rest. There are seven antitheses in all. : as deceivers (so his opponents said of him, as it was formerly said of his Master, Joh 7:12 ; cf. chap. 2Co 2:17 , 2Co 4:2 ) and yet true . In the Clementines St. Paul is expressly described by his adversaries as and as disseminating deceit ( ).
Fuente: The Expositors Greek Testament by Robertson
honour = glory. Greek. doxa. See p. 1611.
dishonour = shame. Greek. atimia. See Rom 1:26.
evil report. Greek. dusphemia. Only here.
good report. Greek. euphemia. Only here.
deceivers. Greek. planos. Occurs elsewhere, Mat 27:63, 1Ti 4:1, 2Jn 1:7.
true. App-175.
Fuente: Companion Bible Notes, Appendices and Graphics
8.] Perhaps the instrumental signification of need not be strictly retained. The preposition, once adopted, is kept for the sake of parallelism, though with various shades of meaning. I would understand it in ., &c., as in , as pointing out the medium through which. Thus understood, these two pairs in 2Co 6:8 will form an easy transition from instrumental, through medial, to the passive characteristics which follow.
] From speaking of repute, he passes to the character of the repute. In all these capacities and under all these representations or misrepresentations, we, as ministers of God, recommend ourselves. But in these following clauses a new point is perhaps brought out, viz. the difference of our real state from our reputed one. That this is the case with . . with and all following, is of course clear. But is it so with the two clauses preceding that one? Do they mean, as deceivers, and yet true, as unknown, and yet well known, or,-as deceivers, and as true men, as unknown, and as well known? I own I am not clear on this point. The words may be an indication how the Apostle would have the previous two clauses understood; but they also may be a transition, altering the previous reference of the second member of the clause, now that the subject is no longer matter of rumour, as and , but matter of fact, as , and the following. If the latter alternative be taken, the two clauses will serve as a transition to the subsequent ones, thus: having said, . , he proceeds (answering to .) (answering to .),- (still having . in view,-as unknown, of obscure reputation), (still looking back at ., seeing that the would lead to good repute): then, having by the participles of the latter clause expressed more a matter of fact than did the adjectives of the former one, he passes to , which has no longer its main reference to the repute of others, but to the fact, see ch. 2Co 4:7 ff., as exhibited in himself. I confess that on the whole this rendering recommends itself to my mind.
Fuente: The Greek Testament
2Co 6:8. , glory) and , glory and disgrace are derived from those, who possess authority, and fall upon those, who are present; evil report and good report are in the hands of the multitude, and fall upon the absent. [Furthermore, glory proceeds from those, who recognise the character which the minister of God sustains; disgrace, from those, who do not recognise him as such, and therefore esteem more highly others, that in the affairs of this world perform any trifling work whatever. Infamy or evil report proceeds from the ignorant and malevolent; good report from the well-informed in like manner as also the well affected. In proportion as a man has more or less of glory or good report, in the same proportion has he also more or less of either disgrace or infamy respectively.-V. g.] The contraries are elegantly mixed togother.-, evil report) If not even the apostles escaped this evil report, who can ask to escape it?- , as deceivers) men of the deepest infamy.-, true) in the opinion of believers, and in reality.
Fuente: Gnomon of the New Testament
2Co 6:8
2Co 6:8
by glory and dishonor,-He had often been glorified as god and man. At one time the people were ready to worship him as a god, and immediately afterward they heaped upon him dishonor. (Act 14:11-19). [Notwithstanding this he was always the same-he preached the same things, urged the same duties, maintained the same principles, whether his preaching was approved or disapproved, whether it secured for him admiration or brought down upon him reproach. He does not mean to say he does not care. He does care very greatly. It stung him to the very depth of his soul. Being reviled, we bless; being persecuted, we endure; being defamed, we entreat: we are made as the filth of the world, the off-scouring of all things, even until now. (1Co 4:12-13). He was not disposed to complain of the conditions of service to Christ. He is the inspiration of all lovers of spiritual truth and freedom in Christ.]
by evil report and good report;-He went through both good and evil report without elation or distress of mind. He was often slandered and calumniated. His motives were called in question and his name aspersed. Others spoke well of him and honored him as a faithful servant of God.
as deceivers, and yet true;-He was often charged with being a deceiver, yet always faithful and true under all trials and temptations.
Fuente: Old and New Testaments Restoration Commentary
honour: Act 4:21, Act 5:13, Act 5:40, Act 5:41, Act 14:11-20, Act 16:20-22, Act 16:39, Act 28:4-10, 1Co 4:10-13
evil: Mat 5:11, Mat 5:12, Mat 10:25, Act 6:3, Act 10:22, Act 22:12, Act 24:5, Act 28:22, Rom 3:8, 1Ti 3:7, 1Ti 4:10, Heb 13:13, 1Pe 4:14, 3Jo 1:12, Rev 3:9
as: Mat 27:63, Joh 7:12, Joh 7:17
true: Mat 22:16, Mar 12:14, Joh 7:18
Reciprocal: Gen 27:12 – feel Gen 39:14 – he came Num 16:41 – Ye have 1Sa 2:24 – no good Neh 6:6 – It is reported Psa 71:7 – as a wonder Jer 37:13 – Thou Joh 7:47 – Are 2Co 13:7 – as reprobates Phi 4:8 – are true
Fuente: The Treasury of Scripture Knowledge
2Co 6:8. Paul reverts to the line of thought presented in verses 4 and 5, with the exception that he states both favorable &.,./1 unfavorable conditions in contrast with each other. He was shown honor by some and dishonor by others. Evil report means he was slandered by his enemies, but was commended given good report by others. Was accused of being a deceiver although he never was guilty of falsehood.
Fuente: Combined Bible Commentary
2Co 6:8. . . . as deceiversin the account of our enemies,and yet true in reality;
Fuente: A Popular Commentary on the New Testament
Verse 8 He had been honored by converts and dishonored by Jews and Judaizers. Each side gave a different account of him. Some thought of him as a fraud, but God knew he was a faithful servant.
Fuente: Gary Hampton Commentary on Selected Books
2Co 6:8-10. By honour and dishonour When we are present; by evil report and good report When we are absent. Who could bear honour and good report, were they not balanced by dishonour and evil report? As deceivers Artful, designing men. So the world represents all true ministers of Christ; yet true Upright, sincere, in the sight of God. As unknown For the world knoweth us not, as it knew him not: yet well known To God, and to those who are the seals of our ministry. As dying, yet behold Suddenly, unexpectedly, God interposes, and we live Seeing the apostle, in this description of the behaviour proper to ministers of the gospel, in the various circumstances in which they may be placed, and under the various sufferings to which they may be exposed, doubtless included himself, we may suppose that he here alludes partly to his being stoned to death at Lystra, and his afterward reviving and walking into the city. Act 14:20. As sorrowful For our manifold imperfections, and for the sins and sufferings of mankind, especially of our brethren in Christ; yet always rejoicing In present peace, love, and power over sin; in assurances of the divine favour, and a lively hope of future eternal glory. As poor In this world, having neither silver nor gold, nor houses nor lands; yet making many rich With treasures which they would not part with for all the revenues of princes and kings; as having nothing That we can call our own; and yet possessing all things For all are ours if we are Christs.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
by glory and dishonor [When present in such cities as Philippi, Thessalonica and Corinth, etc., Paul had been held in glory and honor by the converts of his ministry, but had been dishonored by heathens, Jews and Judaizing Christians], by evil report and good report [in his absence those who honored him spoke well of him, and those who dishonored him gave him an evil report]; as deceivers, and yet true [regarded by some as a deliberate cheat and a misleading impostor, yet approved of God and his own conscience as a true apostle];
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Verse 8
By honor, &c.; whether our course leads through honor or dishonor.–As deceivers; as supposed deceivers, that is, being so regarded by men.
Fuente: Abbott’s Illustrated New Testament
These contrasts probably give us some indication of the charges that Paul’s critics were leveling at him (cf. Rom 3:8; 1Co 4:13). Human responses to Paul’s preaching evidently varied greatly (2Co 6:8), but God’s estimate was positive regardless of the opinions of people. These contrasts may be between human responses or between the human and the divine responses. Regardless of people’s estimates of him, the great apostle continued to fight the good fight of faith (2Co 6:8). Moreover regardless of how he appeared to be doing, in reality God was preserving and blessing him (2Co 6:9-10).