Strong’s Greek 1426 appears in the Pauline epistles to denote hostile speech that seeks to injure reputation. Though rare in form, the reality it describes is woven through Scripture: the faithful are frequently misrepresented, yet called to respond in Christlike humility.

Occurrences in the New Testament

1 Corinthians 4:13

“when we are slandered, we answer gently; when persecuted, we endure; when slandered, we entreat. We have become as the scum of the earth, the refuse of the world, even now.”

2 Corinthians 6:8

“through glory and dishonor, slander and praise; viewed as impostors, yet genuine.”

In both texts Paul catalogues the hardships of apostolic ministry. The term stands in parallel with dishonor, persecution, and contempt, underscoring that false accusation is one of the common trials of gospel service.

Historical and Cultural Background

Public reputation carried great weight in Greco-Roman society. Philosophers prized honor; civic life revolved around public speeches that could elevate or destroy. Early Christian missionaries entered forums, synagogues, and courts where rhetorical assault was a key weapon. Charges of social subversion (Acts 17:6-7), political insurrection (Luke 23:2), and moral impropriety (Acts 24:5-6) illustrate the climate in which believers faced calculated verbal attacks.

Theological Significance

1. Participation in Christ’s Sufferings

Jesus Himself was accused of being a glutton, drunkard, blasphemer, and deceiver (Matthew 11:19; John 7:12). When the church endures defamation, it shares in the reproach of her Lord (Hebrews 13:13).

2. Testing of Apostolic Authenticity

Paul sets slander alongside praise, showing that external verdicts neither validate nor nullify true ministry. Authenticity rests in God’s commendation (1 Corinthians 4:3-4).

3. Ethical Response

The apostolic example—“we answer gently” (1 Corinthians 4:13)—embodies the ethic of blessing those who curse (Romans 12:14) and following Christ’s pattern of non-retaliation (1 Peter 2:23).

Relation to Old Testament Teaching

Prohibition of false witness (Exodus 20:16) reflects God’s concern for truth and justice. Psalms frequently lament malicious tongues (Psalm 31:18; Psalm 109:2). The New Testament term crystallizes these themes, showing continuity between covenants regarding the sinfulness of slander.

Pastoral and Ministry Applications

• Spiritual Preparedness

Church leaders should anticipate misrepresentation and teach congregations not to be shaken by it (1 Peter 4:12-14).

• Maintaining Integrity

While reputation is valuable (Proverbs 22:1), Scripture prioritizes conscience before God (2 Corinthians 4:2). Integrity, not image management, is the believer’s safeguard.

• Speech Seasoned with Grace

Responding “gently” models the gospel. Courteous answers may disarm hostility and adorn doctrine (Colossians 4:6; Titus 2:10).

• Intercession for Opponents

Paul’s entreaty in the face of slander invites Christians to pray for detractors, echoing Christ’s plea, “Father, forgive them” (Luke 23:34).

Related New Testament Vocabulary

• λοιδορία (reviling) – 1 Peter 3:9
• βλασφημία (blasphemy) – Colossians 3:8
• κακολογία (abusive speech) – Ephesians 4:31

Together these terms reveal a spectrum of harmful speech the church must reject and endure.

Implications for Christian Witness

Enduring slander without surrendering truth displays the power of the gospel. The church’s counter-cultural response—truthful, gracious, and patient—proclaims that her vindication rests in God’s final judgment, not human opinion (1 Corinthians 4:5).

Conclusion

Though Strong’s 1426 surfaces only twice, it captures a perennial aspect of Christian experience. The apostolic pattern teaches that defamation, far from derailing gospel mission, provides an arena for demonstrating Christ’s meekness and the unassailable hope that God “will bring to light what is hidden in darkness and will disclose the motives of the hearts” (1 Corinthians 4:5).