By honour and dishonour, by evil report and good report; as deceivers, and yet true; as unknown, and yet known;

“"By glory and dishonor, by evil report and good report." What sayest thou? That thou enjoyest honor, and setting down this as a great thing? 'Yes,' he saith. Why, forsooth? For to bear dishonor indeed is a great thing, but to partake of honor requires not a vigorous soul. Nay, it needs a vigorous and exceeding great soul, that he who enjoys it may not be thrown and break his neck. Wherefore he glories in this as well as in that, for he shone equally in both. But how is it a weapon of righteousness? Because that the teachers are held in honor induceth many unto godliness. And besides, this is a proof of good works, and this glorifieth God. And this is, further, an instance of the wise contrivance of God, that by things which are opposite He brings in the Preaching. For consider. Was Paul bound? This too was on behalf of the Gospel. For, saith he, "the things which happened unto me have fallen out unto the progress of the Gospel; so that most of the brethren, being confident through my bonds, are more abundantly bold to speak the word without fear." Again, did he enjoy honor? This too again rendered them more forward. "By evil report and good report." For not only did he bear those things nobly which happen to the body, the 'afflictions, and whatever he enumerated, but those also which touch the soul; for neither are these wont to disturb slightly. Jeremiah at least having borne many temptations, gave in upon these, and when he was reproached, said, "I will not prophesy, neither will I name the Name of the Lord." And David too in many places complains of reproach. Isaiah also, after many things, exhorteth concerning this, saying, "Fear ye not the reproach of men, neither be ye overcome by their reviling." And again, Christ also to His disciples; "When they shall speak all manner of evil against you falsely, rejoice and be exceeding glad," He saith, "for great is your reward in heaven." Elsewhere too He says, "And leap for joy." But He would not have made the reward so great, had not the pain been great; for the pain is both of the body and of the soul; but here it is of the soul alone. Many at any rate have fallen by these alone, and have lost their own souls. And to Job also the reproaches of his friends appeared more grievous than the worms and the sores. For there is nothing, there is nothing more intolerable to those in affliction than a word capable of stinging the soul. "As deceivers, and yet true." This is, "by evil report and good report."”

“Having set down the things that pertain to the endurance of evils, he consequently sets down those that pertain to the practice of good things. Now the goodness of a work consists in three things: in the perfection of the virtues, and this pertains to the heart; in the truth of speech, and this pertains to the mouth; in the power of the work, and this pertains to the deed. First, therefore, the Apostle shows how they conduct themselves in the things that pertain to the perfection of the virtues, which consist in the heart; secondly, in the things that pertain to the power of the mouth, at *in the word of truth*; thirdly, in the things that pertain to the perfection of the deed, at *in the power of God*. Concerning the first he sets down four virtues: and first the virtue of chastity, which holds the greatest place in the virtue of temperance, and as to this he says *in chastity*, namely of mind and body. Here it should be noted that immediately after many labors, watchings, and fastings, he adds concerning chastity, because whoever wishes to possess the virtue of chastity must needs devote himself to labors, persist in watchings, and be worn down by fasts. 1 Cor. 9:27: *I chastise my body and bring it into subjection*, etc. Heb. 12:14: *Follow peace*, etc. But if it be asked why he makes mention of no other virtues except temperance alone, it must be said that he does so, but implicitly; because what he says, *in much patience, in tribulations*, etc., pertains to the virtue of fortitude; and what he says, *by the arms of justice*, pertains to the virtue of justice. Secondly he sets down the virtue of knowledge. Hence he says *in knowledge*. And if indeed knowledge be referred to that knowledge by which someone knows how to conduct himself well in the midst of a depraved and perverse nation, then it is referred to the virtue of prudence. But if knowledge be referred to the certitude by which the faithful are certain of the things that pertain to the knowledge of God, then it pertains to the virtue of faith. And each is necessary for Christians, because without knowledge, taken in either the first or the second way, men easily fall into sins. Is. 5:13: *Therefore my people is led captive, because it had not knowledge*. Jer. 3:15: *I will give you shepherds according to my own heart*. Thirdly he sets down the virtue of hope. Hence he says *in longsuffering*, which pertains to the perfection of hope. Now nothing else is a longsuffering man than one who patiently awaits, out of hope, some arduous thing continually and long deferred, and this from the Holy Spirit. Gal. 5:22: *But the fruit of the Spirit is charity*, etc., *longsuffering*, etc. Col. 1:11: *in all patience and longsuffering*. Fourthly he sets down the virtue of charity. Now charity has two things, namely an exterior and an interior effect. But in the exterior effect it has sweetness toward one's neighbor. For it is not fitting that one be not sweet toward those whom he loves. And therefore he says *in sweetness*, that is, in a sweet manner of dealing with one's neighbors, so that we should be gentle. Prov. 12:11: *He that is sweet lives in moderation*, etc. Ecclus. 6:5: *A sweet word multiplies friends*, etc. But not in the sweetness of the world, but in that which is caused by the love of God, namely from the Holy Spirit, and therefore he says *in the Holy Spirit*, that is, which the Holy Spirit causes in us. Wis. 12:1: *O how good and sweet*, etc. In the interior effect, however, it has truth without pretense, so that one does not outwardly pretend the contrary of what he has within. And therefore he says *in charity unfeigned*. 1 John 3:18: *Let us not love in word nor in tongue, but*, etc. Col. 3:14: *above all things having charity*. And the reason for this is because, as is said in Wis. 1:5: *the holy spirit of discipline will flee from the feigned*. Consequently he shows how they conduct themselves in the things that pertain to the truth of the mouth, namely that they be truthful. And therefore he says *in the word of truth*, namely by speaking and preaching true things. But how they conduct themselves in the perfection of the deed, he adds, saying *in the power of God*, that is, let us not trust in our own works, but only in the power of God, and not in our own. 1 Cor. 4:20: *the kingdom of God is not in speech*, etc. Consequently, when he says *by the arms of justice*, etc., he shows how they conduct themselves in the working of good and evil things, amid good and evil, prosperous and adverse things, and this pertains to the virtue of justice. And first he shows this in general; secondly he expounds it in particular. He says therefore first, that we should present ourselves as ministers of God in much patience. And what is more, *by the arms of justice*. Here it must be known that justice orders and makes a man hold his own place, *on the right hand*, that is, in prosperity, so that he not be lifted up, and *on the left*, that is, in adversity, so that he not be cast down. Phil. 4:12: *everywhere and in all things*, etc., *I know how to abound*, etc. Consequently he expounds this through the parts of prosperous and adverse things, saying *by glory*, etc. Here it must be known that in temporal matters prosperity or adversity consists in three things: in the pride of life, in the concupiscence of the flesh, in the concupiscence of the eyes, according to that saying of 1 John 2:16: *all that is in the world is either the concupiscence of the flesh*, etc. And he pursues these in their order, because first he says how they conduct themselves in adverse and prosperous things which pertain to the pride of life, saying *by glory*, etc. Secondly how they conduct themselves in the things that pertain to the concupiscence of the flesh, at *as dying*, etc. Thirdly how they conduct themselves in the things that pertain to the concupiscence of the eyes, at *as needy*. Now there are two things that pertain to pride, namely the loftiness of estate and of works. And therefore he says *by glory*, that is, by a state of excellence, as if to say: let us present ourselves as ministers of God, namely through the glory of God, that is, in prosperity. Is. 23:9: *the Lord of hosts has purposed*, etc. And that the apostles appeared glorious is clear from Acts 14:10, where Paul and Barnabas were believed to be gods. And *dishonor*, which is on the left, as if to say: let us neither be lifted up in glory, nor, if we are contemptible, be cast down. 1 Cor. 1:28: *the base things of this world God has chosen*, etc. As to the fame of works he says *by evil report and good report*. Here it must be known that, as Gregory says, a man ought not of himself give cause for his own ill repute, but rather ought to procure a good report, according to that saying of Ecclus. 41:15: *Take care of a good name*, and this for the sake of others, because we ought to have good testimony among those who are without, 1 Tim. 3:7. But if it happen that someone incur ill repute unjustly, he ought not to be so faint of heart as to abandon justice on this account. But if he be in good repute among unbelievers, he ought nevertheless not to be proud, but ought to walk the middle way between the two. Consequently he expounds these two things he set down. And first what ill repute they had, and he shows that it was great, because *as seducers*, etc., as if to say: by some we are held as seducers, but by others we are held as truthful. Nor is it strange, since concerning Christ also some said that he was good, but others that he was not, but that he seduced the crowds, as is said in John 7:12. Secondly he shows how they were glorious and base, because *as unknown and known*, that is, approved by the good, and unknown, that is, despised by the wicked. 1 Cor. 4:13: *as the refuse*, etc. Consequently he pursues the things that pertain to the concupiscence of the flesh. And he sets down three things that the flesh desires. For first it desires long life, and as to this he says *as dying*, that is, although we are exposed to the dangers of death, below in ch. 11:23: *in deaths often*, etc., *yet behold we live*, by virtue and by faith. And therefore Hab. 2:4: *the just man lives by faith*. Ps. 117:17: *I shall not die, but live*, etc. Secondly it desires soundness and quiet. And as to this he says *as chastised and not killed*, as if to say: although we are chastised by the Lord with various scourges, yet he does not hand us over to death. Ps. 11: *The Lord chastising has chastised me*, etc. 2 Tim. 3:12: *all who wish to live piously*, etc. Thirdly it desires joy and gladness, and as to this he says *as sorrowful, yet always rejoicing*; because although in outward things, and those that belong to the flesh, we suffer sorrow and bitterness, yet inwardly we have continual joy, which grows in us from the consolations of the Holy Spirit, and the hope of eternal reward. James 1:2: *count it all joy*, etc. John 16:20: *your sorrow shall be turned into joy*, etc. Consequently he pursues the things that pertain to the concupiscence of the eyes. And concerning this he sets down two things, of which one is in comparison to others; and according to this, prosperity in riches is that a man abound, so that he can minister to others out of his riches. But the left-hand side in this is that a man be so poor that he must beg from others. And therefore he says that, in these temporal things, we are *as needy*, that is, receiving from others; but yet as to spiritual things we are *enriching many*. And he does not say *all*, because not all are prepared to be enriched. Prov. 13:7: *he is as it were poor, when he is in many riches*. The second is in comparison to oneself, and according to this, prosperity in riches is to possess much, but the left-hand side is that one have nothing at all. And as to this he says that in outward things they are *as having nothing*, namely in temporal things, because they have left all things for Christ's sake. Matt. 16: *if you wish to be perfect, go and sell all that you have*, etc. But inwardly and in spiritual things, *possessing all things*, namely through the interior greatness of heart. And this is so because they themselves lived not for themselves, but for Christ, and therefore they reckoned all things that are Christ's as their own. Hence, since to Christ all things are subject, they possessed all things, and all things tended to their glory. Jos. 1:3: *and every place that your foot shall tread upon, I will give to you*. Now note concerning what has been said, that the Apostle uses in the foregoing a wondrous manner of speaking. For he almost always sets one thing against another, and a temporal thing against a spiritual one; but yet in temporal things he always adds a certain qualification, namely: *as*, *like*, *as if*, *as though*; but in the opposite spiritual thing, he adds nothing. The reason for this is that temporal things, whether they be evil or good, or changeable and only apparent, nevertheless have a likeness either of good or of evil. And therefore he says: *as seducers*, and *as unknown*, because they were not so in the truth of the matter, but in men's opinion, and if they were transitory, they were good or evil. But spiritual goods that exist are real and true, and therefore he adds to them no qualification.”

“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.”

“By honor and dishonor - 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.”

“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)”

“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.”