2 Corinthians 6:8

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” (διὰ 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 master’s 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 (δυσφημία dusphēmia), 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 master’s 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.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

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 Christ’s.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

6:8-10 Paul’s character as an apostle was often attacked; he and his colleagues were even called imposters. Yet he was honest in spite of people’s attitudes. They must have thought that Paul was a nobody who could be safely ignored, a foolhardy person who ran unnecessary risks that made him as good as dead already. Paul rebuts each of their allegations with insight into spiritual reality.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

2Co 6:8. Δόξης, glory) δόξα and ἀτιμία, 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.—δυσφημίας, evil report) If not even the apostles escaped this evil report, who can ask to escape it?—ὡς πλάνοι, as deceivers) men of the deepest infamy.—ἀληθεῖς, true) in the opinion of believers, and in reality.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

2Co_6:8. It is usually supposed that διά 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 Gods 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 apostles commendation But, on the other hand, it may be urged that, according to the words, it must be the shame itself (as also the δόξα 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 Gods servants. On the latter idea (καὶ ἀτιμίας), 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.

ὡς πλάνοι κ. ἀληθεῖς] With this there begins a series of modal definitions, which furnish a triumphant commentary on the two previous statements, διὰ δόξης κ. ἀτιμίας, διὰ δυσφημ. κ. εὐφημ. In this case the order of the clauses (the injurious aspect being always put first) corresponds to the order of δυσφ. κ. εὐφημ. The first clause always gives the tenor of the ἀτιμία and δυσφημία; the second clause, on the other hand, gives the actual state of the case, and consequently also the tenor of the δόξα and εὐφημία. 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, καί is not and yet (Luther and many others), but the simple and.

On the seven times repeated ὡς, Valla rightly remarks: Paulina oratio sublimis atque urgens. Comp. Augustine, de doctr. Christ. iv. 20.

On πλάνοι, which does not mean erring (Ewald), comp. Mat_27:63; 1Ti_4:1; Joh_7:12; and Wetstein.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

2Co 6:8 . ( b ) διὰ δόξης καὶ ἀτιμίας , διὰ δυσφημίας καὶ εὐφημίας : 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. ὡς πλάνοι καὶ ἀληθεῖς : 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 πλάνος and as disseminating deceit ( πλάνην ).

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

8. διὰ δόξης καὶ ἀτιμίας. By glory and dishonour. The δόξα comes from God and His true servants, as when the Galatians treated him as an ἄγγελος θεοῦ (Gal 4:14): the ἀτιμία (2Co 11:21; 1Co 11:14) comes from those who oppose both, as the Jews and heathen (Acts passim). Such δόξα and such ἀτιμία are alike a recommendation of the Apostle and his work. For the opposition between δόξα and ἀτιμία comp. 1Co 15:43; between τιμή and ἀτιμία, Rom 9:21; 2Ti 2:20.

διὰ δυσφημίας καὶ εὐφημίας. While δόξα and ἀτιμία are bestowed on those who are present, δυσφημία and εὐφημία are commonly used of the absent. Note the chiasmus: in the two pairs the good elements are in reverse order. Comp. 2Co 2:6, 2Co 4:3, 2Co 13:3. From these pairs S. Paul passes on to show the nature of the dishonour and evil report, and of the glory and good report. In the first two of the seven clauses, the order δυσφημία, εὐφημία is followed, the evil report being placed first, and the good and true statement second.

ὡς πλάνοι καὶ ἀληθεῖς. Here, with the change to ὡς, 2Co 6:9 should begin, as 2Co 6:8 with the change from ἐν to διά. Christ had been called ἐκεῖνος ὁ πλάνος (Mat 27:63), and ‘how much more shall they call them of his household’ (Mat 10:25). This use of καί to introduce an antithesis is specially common in S. John (Joh 1:10-11; Joh 3:11; Joh 3:19; Joh 3:32; Joh 5:39-40; Joh 6:36; Joh 6:43, &c.). In the N.T. πλάνος is never ‘wandering,’ but ‘misleading, seducing’ (1Ti 4:1; 2Jn 1:7). Contrast Job 19:4.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

Translate, "Through glory and dishonor (disgrace)," namely, from those in authority, and accruing to us present. "By," or "through evil report and good report," from the multitude, and affecting us absent [BENGEL]. Regarded "as deceivers" by those who, not knowing (Co2 6:9), dishonor and give us an evil report; "as true," by those who "know" (Co2 6:9) us in the real "glory" of our ministry. In proportion as one has more or less of glory and good report, in that degree has he more or less of dishonor and evil report.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

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. 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 — 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, whether we act uprightly from disinterested motives; 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, 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, (1 Corinthians 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 from his abundance! He means spiritual riches, which ought to be much more esteemed than earthly.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(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.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

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.’

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

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.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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 εσκολοπισμενον σοφιστην, the crucified cozener (deceiver).

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

The apostles maintained the character, and fulfilled the duties of the ministers of Christ, equally in prosperity and adversity; they continued to speak the truth, though regarded by the Jews as seducers; exposed to all kinds of dangers, they relied on God, who preserved them, though in the midst of dangers, and of death itself. Though they possessed nothing in this world, yet God never permitted them to remain in want: his providence procured for them all things necessary. Though they had nothing in their possession, yet they procured relief for others, by the alms, of which they were made the disposers, though this latter part is generally understood of the spiritual riches, which they bestowed upon their auditors. (Estius)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

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.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

8. By honour—From God and the Christian world.

And dishonour— From heathendom, Judaism, and Jewish Christianity.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

By honour and dishonour; rather, by glory and dishonour. There is no need to change here the meaning of dia, "by means of," to "through," i.e. "amid." The honour and dishonor are alike means which contribute to the commendation of the ministry. Of our Lord some said, "He is a deceiver," while others said, "He is a good man"; (Joh_7:12) and the dispraise of some is the highest praise. (Mat_5:11) Compare with the whole passage 1Co_4:9-13, where we see that "abuse," "insult," and "slander," constituted no small part of the apostle"s daily trial. By evil report and good report. The beatitude of malediction (Luk_6:22; 1Pe_4:14) St. Paul had deliberately abandoned the desire to win the suffrages of men at the cost of undesirable concessions. (Gal_1:10) As deceivers. The Jews called Christ "a deceiver" (mesith, i.e. a deliberate and misleading impostor), Joh_7:12. This is an illustration of the "evil report," and in the Clementine homilies, a century later, St. Paul, under the disgraceful pseudonym of "Simon Magus," is still defamed as a deceiver. And yet true. There is no "yet" in the original, and its omission gives more force to these eloquent and impassioned contrasts.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

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 it not balanced by dishonour? As deceivers - Artful, designing men. So the world represents all true ministers of Christ. Yet true - Upright, sincere, in the sight of God.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

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];

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

8. By honor and dishonor. A series of contrasted situations, nine in number, are now given. Sometimes “honored,” sometimes treated as an outcast; sometimes well spoken of, sometimes slandered. As deceivers, and yet true. Sometimes represented as artful impostors, yet true in life, word and deed.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

General Information:

Paul lists several extremes of how people think about him and his ministry. (See: Merism)

We are accused of being deceitful

This can be stated in active form. AT: "People accuse us of being deceitful" (See: Active or Passive)

as if we were unknown and we are still well known

This can be stated in active form. AT: "as if people did not know us and yet people still know us well" (See: Active or Passive)

see!

The word "See" here alerts us to pay attention to the surprising information that follows.

We work as being punished for our actions but not as condemned to death

This can be stated in active form. AT: "We work as if people are punishing us for our actions but not as if they have condemned us to death" (See: Active or Passive)

translationWords

honor

dishonor

slander

praise

accuse

deceive

true

punish

condemn

die

joy

possess

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

8.] Perhaps the instrumental signification of διὰ 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 διὰ δοξ., &c., as in διὰ πολλῶν δακρύων, as pointing out the medium through which. Thus understood, these two pairs in ver. 8 will form an easy transition from instrumental, through medial, to the passive characteristics which follow.

ὡς πλάνοι] 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 ὡς ἀποθν. κ. ἰδοὺ ζῶμεν 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 καὶ ἰδοὺ ζῶμεν 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 πλάνοι and ἀγνοούμενοι, but matter of fact, as ἀποθνήσκοντες, and the following. If the latter alternative be taken, the two clauses will serve as a transition to the subsequent ones, thus: having said, διὰ δυσφημίας κ. εὐφημίας, he proceeds ὡς πλάνοι (answering to δυσφ.) καὶ ἀληθεῖς (answering to εὐφ.),—ὡς ἀγνοούμενοι (still having δυσφ. in view,—as ‘unknown,’ of obscure reputation), καὶ ἐπιγινωσκόμενοι (still looking back at εὐφ., seeing that the ἐπίγνωσις 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 ὡς ἀποθνήσκοντες, which has no longer its main reference to the repute of others, but to the fact, see ch. 4:7 ff., as exhibited in himself. I confess that on the whole this rendering recommends itself to my mind.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

8. διὰ δόξης καὶ ἀτιμίας. ‘Through ( = amid) glory and dishonour.’ The meaning of διά has changed; in v. 7 it marks the instrument, in v. 8 it marks the state or condition. We must give δόξα its usual rendering; ‘honour and dishonour’ would be τιμῆς κ. ἀτιμίας (Rom 9:21; 2Ti 2:20). The Apostle received δόξα from God and from those whose hearts God touched, especially from his beloved Philippians and the Galatians, who would have dug out their eyes to serve him (Gal 4:14). And he received plenty of ἀτιμία from both Jews and heathen. In this clause the good member of the pair comes first, in the clauses which follow the contrary order is observed, so that the first two pairs are back to back, producing chiasmus, as in 2:16, 4:3, 9:6, 10:11, 13:3. An open vowel after διὰ is avoided by this means; otherwise we should have had διὰ ἀτιμίας or διὰ εὐφημίας. In the couplets with ὡς, the order is determined by the sense; and the point of the whole series is that the combination of all these contradictions in the same persons is evidence that they stand in a special relation to God.

διὰ δυσφημίας καὶ εὐφημίας. ‘Through ( = amid) evil report and good report.’ This is not a repetition of the preceding clause. That refers to personal treatment of the Apostle; this refers to what was said behind his back. It was during his absence from Corinth that the worst things were said of him. The next two couplets give specimens of the δυσφημία and εὐφημία.

ὡς πλάνοι. Ut seductores; in rendering ὡς, Vulg. varies between ut, quasi, and sicut. These clauses with ὡς look back to συνιστάνοντες ἑαυτοὺς ὡς Θεοῦ διάκονοι, and the thought behind them is, ‘Our Apostleship is carried on under these conditions.’ Their being called πλάνοι by their opponents told in their favour, for the calumnies of base persons are really recommendations.* The opprobrious word combines the idea of a deceiver and a tramp, an impostor who leads men astray and a vagabond who has no decent home. The idea of seducing prevails in N.T., the notion of vagrancy not appearing anywhere (1Ti 4:1; 2Jn 1:7; Mat 27:63; cf. 1Jn 2:26; Joh 7:12): ἀληθεῖς shows that ‘deceivers’ is the meaning here. Καί = ‘and yet’ is freq., esp. in Jn. (1:10, 11, etc.).

8. 1Seeing then that the promises which we have are no less than these, beloved friends, let us cleanse ourselves from everything that can defile flesh or spirit, and secure perfect consecration by reverence for God.

2Make room for me in your hearts. Why hesitate? In no single instance have I wronged any one, ruined any one, taken advantage of any one. 3It is not to put you in the wrong that I am saying this. Do not think that. In pleading my own cause I am blaming no one. I repeat what I said before; ye are in my very heart, and you will ever be there whether I die or live. 4I feel the greatest confidence in you; I take the greatest pride in you. And so I am filled with comfort, I am overflowing with joy, for all the affliction that I have to bear.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

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.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.