2 Corinthians 6:8Meaning & Commentary from the Church Fathers

See: Paul was bound. This too was allowed for the benefit of the Gospel.

“My circumstances,” he says, “have turned out rather to the furtherance of the Gospel. And most of the brethren in the Lord, having become confident by my chains, are much more bold to speak the word without fear” (Phil 1:12, 14).

He was also in glory. This again doubled the zeal of the believers.

“By honor and dishonor.” He courageously endured not only the bodily afflictions which he listed above, but also those which belong especially to the soul.

And these afflictions also usually greatly trouble the spirit.

Jeremiah endured many temptations. But from these he grew weak, and when he was slandered, he said, “I will not remember the name of the Lord, nor speak any more in His name” (Jer 20:9).

David also often laments slanders.

And Isaiah, after many other consolations, comforts the Jews in this way also: “Do not fear the reproach of men, nor be afraid of their revilings” (Is 51:7).

And Christ says to the disciples, “When they revile you and persecute you and falsely say every evil thing against you for My sake, rejoice and be glad, for your reward is great in heaven” (Mt 5:11-12).

In another place He also adds, “and leap for joy” (Lk 6:23).

He would not have assigned such a reward if this struggle were not great.

In bodily sufferings the body shares the pain of the soul, because both body and soul suffer together. But here the soul alone suffers.

For this reason many have fallen from mere afflictions of soul and have destroyed their souls.

Therefore for Job the reproaches of his friends seemed heavier than his wounds and worms (Job 19).

Truly, for those tormented by sorrows, nothing is more burdensome than a word that wounds the soul.

For this reason the Apostle, listing his labors and struggles, includes this also, saying, “by glory and dishonor.”

So also many of the Jews did not wish to believe in the Lord solely from fear of losing glory among the people.

They did not fear punishments, but being cast out of the synagogues (Jn 5:42).

Therefore the Lord said to them, “How can you believe, who receive glory from one another?” (Jn 5:44).

And one could point to many who, after despising every suffering, were overcome by glory.

“We are regarded as deceivers, and yet true” (v. 8). This is the same as “by evil report and good report.”

This expression reminds us of the ancient manner of military armament and self-defense.

In ancient times, a warrior went out against the enemy holding a shield in his left hand, defending himself with it against hostile arrows or spears.

In his right hand he held a sword or arrow, and with it repelled the enemy or even attacked him.

Armed in this way, a man defended himself with one hand and struck the enemy with the other.

So the Apostle too had both to defend himself against enemies and to repel their slanders against him and against Christians.

At the same time, he had to act offensively against pagan speculations and Jewish imaginings.

He strove to proclaim to everyone, everywhere, and always, the whole will of God, whether they praised him or reviled him.

We, says the Apostle, diligently fulfill our ministry.

Verse 8. Whether in honor or dishonor, amid blame and praise, they regard us as deceivers, but we are faithful to God.

Glory did not lead him to arrogance, and dishonor did not abase him. Praise did not puff him up, and evil report about him did not grieve him. Passing through these opposites, he remained unchanged.

By “right-hand” things he seems to mean what is pleasant, and by “left-hand” things the opposite, giving these names according to common opinion.

His final words are also worthy of admiration. Having said, “as poor,” he did not add, “but abounding in necessities,” but says, “making many rich.”

For while collecting money from all, he sent it to the poor. Having nothing, he was master in every pious household.

After the man who brought it had left, he immediately rushed upon the grapes and ate them, but without any enjoyment. He did this only to show himself before the demons as a glutton.

Another, having lost a few branches, pretended to grieve the whole day.

But such practitioners need great caution. While attempting to mock the demons, they must not themselves be mocked by them.

These people are truly those of whom the Apostle said: “as deceivers, and yet true.”

Weapons of the right hand and of the left mean all-sided weapons.”

“When they praised us and when they reviled us, we conducted ourselves as servants of God should. We were not exalted by the former and did not lose heart because of the latter.

Setting forth a series of opposites, what they were considered to be and what they were in fact, the Apostle says: ‘as deceivers, and yet true.’

Deceivers belongs to the side of those who revile, but true to the side of those who praise; compare Acts 14:19 and 1 Jn 4:6.

Some said: we do not understand what sort of people these are. Others, however, immediately recognized them and clung to them.

He despaired even of life, but God delivered him (2 Cor 1:10). Death was right at hand, and yet we are alive.

A similar confession is heard from the lips of holy David: ‘The Lord chastened me severely, but He did not give me over to death’ (Ps 118:18).

Drawing a conclusion from all the good qualities of the Apostles, Saint John Chrysostom says:

“Therefore, if we endure anything for Christ, we must bear it not only courageously, but also with joy.

Not only when giving alms, but in every other virtue, think not of the harshness of the labors, but of the sweetness of the rewards.

Above all, keep in view the Lord Jesus Christ, for Whom you undertake these or other labors. Then you will more readily go forth to the contests and will spend the whole time of life in gladness.”

“By evil report and good report,” δια δυσφημιας και ευφυμιας. This refers to reports that circulated about them and reached them.

Some praised them, others slandered them, both behind their backs and to their faces.

In all these circumstances, he says, both when they praised us and when they slandered us, and when something occurred to our glory or dishonor, we conducted ourselves as servants of God should.

We were not exalted by the former, and we did not fall in spirit because of the latter.

Chrysostom says: “What are you saying? Do you count it a great thing to enjoy glory?

“Indeed I do, he says. Why? It would seem that enduring dishonor is a great thing, but enjoying glory does not require a great soul.

“On the contrary, it requires a great soul, and a very great one, not to fall into pride while enjoying glory.

“Therefore he thinks the same way about glory as about dishonor, for he shone equally in both cases.

“That dishonor and slander strike hard, and that good spirit in them requires a courageous soul, has many witnesses.

“Jeremiah endured many temptations with magnanimity, but when he was slandered, he said, ‘I will not prophesy, nor will I remember the name of the Lord’ (Jer 20:9).

“David also often laments slanders.

“And the Lord, comforting His disciples, said, ‘When they revile you and say every evil word against you falsely for My sake, rejoice and be glad, for your reward is great in heaven.’

“He would not have assigned such a reward if this struggle were not heavy.

“For Job, wounds and worms were more bearable than the reproaches of his friends (Job 19).

“For there is nothing, nothing more burdensome than a word that wounds the soul.

“Many of the Jews did not wish to believe in the Lord solely from fear of losing glory among the people.

“They did not fear punishments, but being cast out of the synagogue (Jn 12:42).

“Therefore the Lord said, ‘How can you believe, who receive glory from one another?’ (Jn 5:44).

“And one could point to many who, after surpassing every temptation, were overcome by fear of losing glory.”

In what greatness, then, must the righteous character of Saint Paul and the other Apostles have appeared, when they conducted themselves equally worthily of their calling in glory and dishonor, in evil report and good report.

“As deceivers, and yet true.” Again there is a new turn of speech, but its meaning is still the same.

The Apostle continues to depict how they always showed themselves worthy servants of God.

But since just before this he spoke of glory and dishonor, evil report and good report, he now clarifies it as though by examples.

He sets forth a series of opposites: what they were considered to be, and what they were in reality.

“As deceivers, and yet true.” “Deceivers” belongs to the side of those who slandered, and “true” to the side of those who praised (Chrysostom).

“Deceivers,” πλανοι, means those who are themselves in error and lead others into error. Their enemies thought this about them.

The Jews of Iconium came running to Lystra and stirred up the people there against Saint Paul and Barnabas, saying, “They speak nothing true, but lie in everything” (Acts 14:19).

The same happened in other places. Meanwhile those who are of the truth listened to them (1 Jn 4:6).

Nothing could shake their conviction that the Apostles stood in the truth and preached the very truth. Both things took place before the Apostles’ eyes.