Lange Commentary - 2 Corinthians 2:12 - 2:17

Online Resource Library

Commentary Index | Return to PrayerRequest.com | Download

Lange Commentary - 2 Corinthians 2:12 - 2:17


(Show All Books | Show All Chapters)

This Chapter Verse Commentaries:

V. AN ADDITIONAL EXPRESSION OF HIS FORMER ANXIETY RESPECTING THEM (2Co_2:12 f.), BUT OF HIS JOYFUL ELEVATION OF MIND WHEN HE HEARD FROM THEM BY TITUS, 2Co_2:14 ff.

2Co_2:12-17

12Furthermore when I came to Troas [the Troad] to preach Christ’s gospel, and a door was opened to me of [in] the Lord, 13I had no rest in my spirit because I found not Titus my brother; but taking my leave of them, I went from them into Macedonia. 14Now [But] thanks be unto God, which always causeth us to triumph in Christ, and maketh manifest the savour of his knowledge by us in every place. 15For we are unto God a sweet savour of Christ, in them that are saved and in them that perish: 16To the one we are the savour of death unto death; and to the other the savour of3 life unto life. And who is sufficient for these things? 17For we are not as many, which corrupt the word of God; but as of sincerity, but as of God, as in the sight of God speak we in Christ.

EXEGETICAL AND CRITICAL

2Co_2:12-13. The Apostle’s anxiety for intelligence from Corinth.—But having come to the Troad to preach Christ’s Gospel.—The äÝ implies that the former subject is here resumed after the digression. (2Co_2:5-11). That which follows is not to be connected with 2Co_2:11 ( ïὐ ãÜñ — ἀãíïïῦìåí ) so as to make äὲ equivalent to ἀëëÜ , for that would not correspond with the tenor of the discourse. Nor is it to be referred back to 2Co_1:16, nor to 2Co_1:23, but to 2Co_2:4. In this latter passage he had spoken of the anguish with which he had written his first Epistle, and he here says that when he was going from Ephesus to Macedonia he could not throw off his anxiety for the Corinthians. [He had not intended to make a direct journey to Corinth, but to make a missionary tour in the interest of Christ’s Gospel ( åἰò ôὸ åὐáã . ô . ×ñéóôïῦ ), Tyndale: for Christ’s Gospel’s sake]. Though he had doubtless intended to preach the Gospel at Troas, he now lost the opportunity on account of his solicitude for the Corinthians.—[The Troad was the region of the country, of which Troas was the principal city. The article, which was generally used in the New Testament with names of countries (Jelf. § 450 5), Stanley thinks may possibly indicate that only the country of the Troad was meant here. It can hardly be possible that Paul did not visit the city. The same expression ( åἰò ôὴí ÔñùÜäá ) is used in Act_20:6. Paul had been there once before (Act_16:8), and he was there a longer time on his return from Greece to Jerusalem (Act_20:6-13), and once after the close of the Apostolic history, (2Ti_4:13). It was the usual port at which those passing from Greece to Asia landed. A church must have been established there at least on Paul’s second visit, [comp. the word ἀðïôáîÜìåíïò with Act_20:6 ff.)]. He had tarried there with the express design of preaching the Gospel of salvation. Ôïῦ ÷ñéóôïῦ is the genitive of the object: Neander: “the Gospel which proceeded from Christ.” He intends to say that with such a design he would have felt bound to remain for some time, inasmuch as he found there a fair prospect of an unusual success in his work.—And a door was opened to me in the Lord.—(comp. 1Co_16:9). The êáß also is equivalent to êáßðåñ . Ἐí êõñßῳ has the same meaning as ×ñéóôῷ , and it is added to define more particularly, the sphere or element of activity for which an occasion had then been presented; the department in which a door had been opened for him, and not the Agent by whose power the door had been opened.—I had no rest in my spirit when I found not Titus my brother.— Ἔó÷çêá is used here, as in 2Co_1:9, and frequently in an aoristic sense (Meyer: as was the frequent practice of the Greek orators in order to bring the past before the mind with greater vividness). Ἄíåóéò (used also in 2Co_7:5; 2Co_8:13) means properly relaxation or relief, and it is here contrasted with the intense strain which had been put upon his feelings, by his solicitude on their account. He could not perform his ordinary duties as in other places, until this anxiety should be removed. The meaning of to ôῷ ðíåýìáôé in this connection is: for my mind. (dat. comm.). The expression is more suggestive than ôῇ øõ÷ῇ ìïõ would have been. (comp. Beck, Seelenl. p. 45). The Apostle means to say that it was “one of those violent assaults upon his vital energies which come upon us in certain states of the mind and body when we have been acted upon for a long time by terrors and a want of rest, etc.—those powerful agitations which affect the very seat of life.” In ôῷ ìὴ åὑñåῖí ê . ô . ë . he gives the reason for ïὑê ἕó÷çêá ἄíåóéí . [Winer, Gr. § 45, 5.] He had expected to meet at Troas, or at least in Macedonia, his assistant Titus, to let him know what effect his first Epistle had produced at Corinth. Not finding Titus, his anxiety was so great that he could remain there no longer, but he hastened to Macedonia, where we know Titus soon met him (2Co_7:6 ff.)—But taking leave of them I went forth into Macedonia.— ἈðïôÜóóåóèáé ôéíé is an Alexandrian form of expression for ἀóðÜæåóèáé , and occurs also in Luk_9:61, and Act_17:18-21. It signifies to separate one’s self, to take leave of some one. [The expression is peculiar, however, since it is taken from the effort usually made by those taking their departure, to put every thing in order, and to give their last directions. (Osiander)]. Áὐôïῖò has reference to the people, and especially to believers in Troas.

Vers.14–17. [“All that follows, until the writer returns to his historical statement in 2Co_7:5, is on the subject of the Christian or rather Apostolical ministry as exemplified in Paul’s special relations to the Corinthian Church. This apparent digression is really the main topic of the Epistle. It was the Apostle’s object to set forth and maintain the importance of his office and work and his personal claim to spiritual authority. This object is kept in view throughout, and after the instructions in matters of business which follow the recurrence of the mention of Titus (2Co_7:5), it is continuously and openly pursued to the end of the Epistle.” Webster and Wilkinson.].—But thanks be unto God, who always causes us to triumph in Christ.—By a sudden transition the Apostle now turns aside to render thanks to God, not for the results of his visit at Troas, where he could not have remained long enough to accomplish any thing worthy of being thus mentioned; but either for the accounts brought from Corinth by Titus, of which he makes no express mention until 2Co_7:6; or for the blessing upon his Apostolic labors during his journey, especially in Macedonia (Osiander). The context rather favors the first of these, since thanks seem quite appropriate after his liberation from the distress and uneasiness of which he had given such a picture (Meyer). That he makes no direct mention of this, and expresses himself only in general terms, is accounted for by the fact that he was anxious to make no unpleasant impression by a more obvious allusion to the state of things at Corinth at this point of his discourse. The view which seems best to correspond with both the context and the form of expression, would seem to be, that he had been much delighted with the good account from Corinth, to which he had slightly alluded in 2Co_2:6 ( ἐðéôéìßá ἡ ὑðὸ ôῶí ðëåéüíùí ), and he now pours forth his thanks for the triumph of which he always and everywhere was a partaker. The favorable turn of affairs at Corinth and the accomplishment of his main objects there were of course involved in the ðÜíôïôå and the ἐí ðáíôὶ ôüðῳ , but they are so concealed in the general expression that nothing offensive would be noticed in his triumphal exultation. It is questionable whether èñéáìâåýïíôé is to be taken according to the usage of the word in other places (also in Col_2:15), in the sense of triumphat (de nobis), or according to the analogy of âáóéëåýåéí , 1Sa_8:22; ìáèçôåýåéí , Mat_28:19, and some other words, in the transitive sense of triumphare facit. As the result of the first method, Meyer presents the idea of the passage thus: who never ceases to exhibit us (the Apostolic teachers) in all the world as those whom He has overcome. God had overcome them in their conversion, and He was continually triumphing in the results which they as His servants were accomplishing in His kingdom, and especially in the happy results of his first Epistle at Corinth. With Paul, such an idea would naturally be expressed when he remembered with sorrow his earlier persecution of the Church, and it would accord with his humble desire to give God the honor of all that he had done. Although this explanation is rather artificial, it has better ground for itself than others, which represent this leading about in triumph as fulfilled when they journeyed from place to place according to the good pleasure and will of God (Wetstein); or as a triumphal exhibition of them, not as conquered persons, but as servants taking part in God’s triumph; or as a Divine triumph over Paul by showing the folly of all his cares and anxieties when all things came to a fortunate result; or as a leading him about in triumph in the persecutions he was made to endure. On the whole we feel compelled to decide in favor of the transitive signification of the word, which makes Paul a leader appointed by God to struggle in the spiritual conflict, and by the success of his preaching and the confusion of all his opponents making him a uniform conqueror before the world. (Comp. Osiander). Ἐí ôῷ ×ñéóôῷ defines the sphere in which the victory and the triumph takes place. This is Christ, in whose service they are employed and whose Gospel they preached with such triumphant success. What is here intended by èñéáìâåýåéí will be made more evident under the figure of the succeeding metaphor:—and maketh manifest the savour of His knowledge by us in every place.—In this sentence áὐôïῦ has reference, not to God, as has sometimes been concluded on account of 2Co_5:5, but to Christ on account of ἐí ôῷ ×ñéóôῷ and ἐõùäßá ×ñéóôïῦ in 2Co_2:15. This knowledge of Christ is set forth under the figure of an odor which God diffused in every place by the ministry of the Apostles. Such a figure well illustrates the pungent nature of this knowledge, the facility with which it is usually diffused, and perhaps also the refreshment it affords. Neander: “ ὀóìÞ signifies any thing which has a pungent odor, an essence; it may correspond with the later Jewish ñַí which is just as applicable to a refreshing aromatic essence as to a fatal poison.” It is hardly probable that the Apostle was led to use this figure by the idea of a triumph in which the air was filled sometimes with the fragrance of incense (Meyer, comp. Osiander). Still less did he intend to remind us of the custom of anointing with oil. Even the idea of the fragrance given forth in the sacrifices seems inappropriate, since God himself is represented as active in diffusing it ( öáíåñïῦíôé ). As an illustration of an internal experience the figure of an odor would seem no more appropriate than something presented to the sight. Ôῆò ãíþóåùò is in apposition with ôῆò ὀóìῆò . Ἔí ðáíôὶ ôüðῳ corresponds with ðÜíôïôå . God is evidently the one who “always caused him and his fellow-laborers to triumph in Christ, and made manifest the savor of his knowledge by them in every place,” for Paul represents them as the instruments by which God acted ( äἰ ἡìῶí ), and the promulgators of this knowledge. He also describes them as acceptable to God, and so not to be depreciated, though the result of their labors was sometimes the reverse of what they aimed at. This acceptableness in God’s sight is expressed in the words—For we are unto God a sweet savour of Christ—in which the figure of a sacrifice (Eph_5:2; Php_4:18; Lev_1:9-17) probably begins to be discernible. Those who possess and diffuse the knowledge of Christ are a sweet savor unto God, not because they are properly prepared or offered to God, but because they are themselves filled by Him and made to diffuse the savor of Christ. For the sake of emphasis Christ is mentioned first, and is represented as the substance of the sacrifice, i. e., a service consecrated to God and pleasing in His sight. Bengel says: “The savor of Christ is made to pervade us as that of aromatics pervade garments.”—In them that are saved and in them that perish, introduces the sphere in which they were moving or the object of their preaching. The correlatives of óùæüìåíïé and ἀðïëëýìåíïé (comp. on 1Co_1:18) are ðéóôåýïíôåò and ἄðéóôïé . The whole idea became more impressive by this reference to the final destiny of each, when the redeemed shall be saved and the lost shall be cast away. He speaks further of the effect of this ὀóìÞ upon both these classes in 2Co_2:16. He there commences with those last mentioned.—To the one indeed we are an odour arising from death and tending to death.—( ïἶò ìὲí — ïἶò óὲ , are equivalent to what was in the later usage ôïῖò ìὲí — ôïῖò äÝ ). The point at which the influence commences, or the source from which it springs, is indicated by ἐê , and the end toward which it tends, or the effect produced by it, is pointed out by åἰò . It begins in death and must lead to and terminate in death. In like manner the expression—to the other we are the odor arising from life and tending to life.—In the words from death and from life, we have death ( èÜíáôïò ) and life ( æùÞ ) set forth as the principle or power in which corruption or salvation has its origin, and in the words unto death and unto life ( åἰò èÜíáôïí , åἰò æùÞí ) we have the corresponding result which each of these powers produces. But neither in ἐê èáíÜôïõ nor in ἐê æùὴò is it exactly intended that Christ is in such a sense the efficient agent, that in ἐê èáíÜôïõ He is the direct source of death (Meyer). The idea rather is, that those who presented Christ, or made known His Gospel to their fellow-men, are to one class like those who convey an odor which is deadly in its origin and deadly in its result. The meaning is thus the same with that conveyed by the words, the savor of death and the savor of life ( ὀóìῆ èáíÜôïõ — æùÞò ), in the Rec., where both genitives should be taken as genitives of quality. This contrast between the fatal and quickening effects of preaching has an analogy in the physical world. So far as relates to the lost, the result is accidental, i. e., it is not caused by anything in the Gospel itself, but must be ascribed to the peculiar spirit of those who hear it. [“We convey to all the sweet odor of Christ, though all who participate in it do not attain salvation. Thus the light is noxious to diseased eyes, and yet it is not the sun which produces the injury. It is said that vultures avoid the fragrance of myrrh, and yet the myrrh is no less myrrh for being shunned by vultures. Even so the preaching of salvation tends to save those who believe, though it brings perdition to such as believe not.”—Theodoret]. Where the word is pressed upon an unsusceptible and perverse heart, it provokes opposition to the truth, just as in other cases it brings into activity whatever is susceptible of Divine life and engenders faith (comp. Mat_21:42 ff.; Luk_2:34; Job 9:39). The same figure has been used by the Rabbins for illustrating the different effects of the law. This strong contrast between the different effects of evangelical preaching suggests to the Apostle’s mind the various dispositions of those who proclaim the Gospel. No one can produce such an influence upon these two classes of hearers and be acceptable to God whatever may be the result of his preaching, unless he proclaims the Gospel in a right manner and with a right spirit. This idea he introduces in a sudden and striking manner ( êáé ) by a question—And who is sufficient for these things?—In this sentence ðñὸò ôáῦôá is put first because it is emphatic. He meant to say, that among those who acted as teachers, all were by no means sufficiently qualified for such a part, for he was obliged to place himself and his companions, who honestly presented God’s truth, in strong contrast with the many who presented it in an adulterated form. The answer to the Apostle’s question is in 2Co_2:17, and is presupposed in the ãÜñ . Such are not the ones who adulterate God’s word, but they are myself and those who are like me.—For we are not like the many who adulterate God’s word.— ïἱ ðïëëïß does not mean the majority of all teachers of the Gospel, for this would either exhibit the Apostolic Church in a very unfavorable light, or (with Rückert) would make Paul guilty of a passionate extravagance. The article is demonstrative, and is intended to point to those who were well known. Those Judaizing teachers are meant who had set themselves up against Paul, and whose number must have been considerable at Corinth (comp. 2Co_11:13; Php_3:18). With respect to the reading ëïéðïß , comp. Osiander, who regards it as more feebly sustained by documentary evidence but as easier to explain, inasmuch as it simply designates a number of persons to whom the Apostle wished to be considered an exception; and he explains ïἱ ðïëëïß by saying that Paul had set up a very high standard for the purity of Christian doctrine. The participal sentence commencing with êáðçëåýïíôåò should be connected, not with ïἱ ðïëëïß , although the character of these is indirectly given in it, but with ἐóìÝí . The word designates the business of a êÜðçëïò , a huckster or a trader, but especially of a wine merchant; and it was used with an accusative to signify one who traded by retail or in small articles (more particularly to obtain a living). In accordance with the usual habits of such people, the word finally attained the meaning of practising usury or bartering with anything (as with óïößáí , ìáèÞìáôá ). It therefore signifies here—to deal dishonorably and deceitfully with the word of God, adulterating it by mingling together men’s opinions with the Divine word (Chrysostom), [probably with the additional thought of making a trade of the Gospel from mercenary and corrupt motives], as the êÜðçëïé were accustomed to mingle water with their wine (com. Isa_1:22). It is implied that the Gospel had been vilified and adulterated by being mingled with Judaistic opinions, and that too with the sordid design of obtaining some personal profit, applause or authority (comp. Rom_16:17 f.; Php_3:19; Gal_6:12 f.; 2Pe_2:1-13). [Comp. Adam Clarke and also Bentley and Trench, Synn. 2d ser. pp. 52 ff.]. In contrast with such impure motives the Apostle says—but as of (from) sincerity, but as of (from) God we speak before God in Christ.—Our discourse is such as might be expected from men who speak from pure motives and under Divine inspiration, i.e., moved by God and inspired by His Spirit [Trench, Synn. 2d ser. p. 72 ff.]. Ὡò is here used as in Joh_1:14, to express conformity. The repetition of ἀëë ’ ὡò forms a powerful climax (comp. 1Co_6:11). He rises, from the hearty sincerity which is in strong contrast with all corrupt and selfish aims, to the Divine Source of Christian truth, with which no mingling of selfish or human elements was conceivable (comp. Osiander). The holy awe which those feel who act under the recollection that God judges and knows all things, and under a consciousness of the Divine presence, is pointed out in the phrase êáôÝíáíôé èåïῦ . The words ἐí ×ñéóôῷ denote the element in which the discourse of such a one is supposed to move. Comp. 2Co_12:19. Neander:—“Probably the Apostle intended also to imply by this phrase that he held himself entirely aloof from everything which did not come from Christ.”

DOCTRINAL AND ETHICAL

The word of God, not only in the individual heart (Heb_4:12-13), but in the world, exerts a separating and judicial power. Its influence upon different individuals is not unfrequently very different—for while it enlightens and warms some, gives them a clear, tranquilizing and sanctifying knowledge of divine things, and raises them to a life of true light and love, it blinds and hardens others; just as the sun’s light warms, makes fruitful, and quickens some things, while it blinds and destroys others. This decisive influence which must always accompany the full revelation of God in Christ, may be preceded by many divine announcements and influences, whether internally through the conscience, or externally by means of natural objects, or striking providences; but among those who enjoy a special revelation, it is principally through the presentation of the law and promises of God with all those influences of the Divine Word and dealings, which are usually so administered as to aid and bless, or punish and discipline the children of men. It is by such means that men become more or less receptive of God’s word, and it is by the Gospel, by the presentation of the highest truths of revelation, that this susceptibility for good, or evil will be most rapidly brought to perfection; since Under its power they will speedily surrender themselves to the truth, or they will soon reject that truth and revile the way of salvation. This, however, can be the result only when the truth is presented properly, and in its purity. 1. It must come from a heart thoroughly pervaded by Christ himself, honestly directed to the glory of God, and regardless of personal and temporal advantages. 2. It should hold forth God’s word and nothing but God’s word, mingled with no human speculations. God will recognize as his own, only what flows from a heart which is pure and filled with Christ. But this will always and everywhere be attended with glorious results. Its preachers will soon show that they are the organs of a divine power which can penetrate through all obstacles, and that their proclamations of Christ’s truth and their spirit are acceptable to God, whether those who hear them are saved or lost. But when those who speak are not upright, if they mix up with divine revelations the doctrines and opinions of men, and if they are governed by every kind of selfish and inconsistent ends, the proper influence of the Word will be hindered and enfeebled; men will be undecided and half-hearted; there will be no evidence that God is at work and of course no Divine victories, and old things will not pass away; or, things will sink down into a stupid and lukewarm state, in which none will be disturbed in their spiritual slumbers, or learn with any distinctness the true state and wants of their souls; real peace will be unknown, and no firm support will be found for human confidence. In such a state, men will make all kinds of efforts to satisfy themselves with dead works, and will fondly seek support in the authority of their fellow men. Nothing could be more opposed than such a state of things is, to that manly maturity which is to be found in Christ (Eph_4:13), and that establishment of the heart which true grace affords (Heb_13:9); and it will not be difficult therefore to distinguish between those who are Christ’s true shepherds, and those who are miserable hirelings.

[“In this statement of St. Paul, we have an inspired declaration of the freedom of the human will. As Jerome says (ad Hedib. iv. p. 183): ‘The name of Christ is ever fragrant; but men are left to their own freedom of will.’ So Christ himself was set for the fall of some and for the rising up of others in Israel. Indeed it is a solemn truth that in the Christian scheme nothing that God has done, is indifferent. Everything is as a two-edged sword. All Christian privileges, and all the means of grace are according as they are used, either blessings or banes, either physic or poison. Comp. August. Serm. 4, and Serm. 273.” Wordsworth.]

HOMILETICAL AND PRACTICAL

Starke:

2Co_2:12. None but those who are Christ’s, who have been anointed by Him and have fellowship with Him, know what it is to have doors opened to them in the Lord and by the Lord. 2Co_2:13. When the Church is suffering some great affliction, we should each one in our proper place, cheerfully give her our utmost aid, that Satan may not overthrow in a few days what has been built up with the toil of years. 2Co_2:14. It is the mark of a true minister to labor faithfully and with all his might and soul, and then ascribe nothing to himself but everything to God (1Co_15:10). It is one of the mysteries of the cross and of Christ’s kingdom, that those who preach the gospel may have never so much opposition, and yet may always be sure of final triumph.

2Co_2:15-16 : Hedinger: We are a sweet savor of Christ, though our preaching results only in the perdition of our hearers. True, if none are converted to Christ, they must be perverted to Satan; yet such is the natural effect of God’s word; for if the wicked are hardened and the blind become yet more blind, it is God’s righteous judgment upon their own wickedness (Isa_6:9-10). Spener:—When the world is displeased with the word, and those who will not become sincere Christians become worse, and become more opposed to the truth, we may be sure that the word preached is genuine, and like that which the Apostles preached: for men feel its power, and are obliged to receive a fragrance which they abhor. But when wicked men like to hear and praise our sermons, when everything is dull and no one grows in grace under our ministry, it is a sign that what-ever savor we have had has lost its power. The gospel may not convert all who hear it, but it will produce excitement—and wicked men will proportionably hate it. 2Co_2:17. Hedinger:—Take care that you do not corrupt God’s word! Even those who hear, must attend to this. How many thousand streams are daily flowing to refresh and sustain those who are secure in their own vain fancies and in the way of the world. Maxims to keep alive the old Adam are in every one’s mouth. Alas! that so many must repent only when it is too late (1Pe_4:11). Four things at least should ever be on the heart of the true minister: that he speaks, 1, in all purity, with respect to his motives, his doctrine and his manner; 2, as from God, as if anointed and born of God; 3, as in the presence of God, with all reverence and zeal, feeling that God is always present and is the greatest of all his hearers; and 4, as in Christ.

Berlenb. Bible, 2Co_2:14 :—He must be a happy man, with whom everything, even the greatest perils, work for him only a perpetual triumph. Whenever truth and falsehood are most exposed, Christianity has its greatest triumphs; and this usually takes place when she is most severely afflicted. All Christians should diffuse around them wherever they go the fragrance of divine knowledge—and if they are the Lord’s anointed, how can they fail to do so?

2Co_2:15-16. The sweetest words of the Gospel become a savor of death unto death to those who resist the Holy Ghost. Such will have it so; they lay hold on death, and cast eternal life away. If this powerful odor of divine knowledge had not been diffused around them and arrested general attention, they had not had sin; but now they have no one but themselves to blame, for they have only the due reward of their own doings. Not every one who intellectually possesses the truth and has the form of knowledge (Rom_2:20), is prepared to present it profitably to his fellowmen; but only he who has himself put on the Lord Jesus Christ, is familiar with the mysterious cross of self-subjugation, and has obeyed the form of doctrine he has received. The spirit of God alone can prepare us for doing His work. 2Co_2:17.—True repentance, death, and pure truth will seem but trifling matters to hypocritical teachers; a good conscience, repentance, and a knowledge of Jesus Christ may fare as they may, if such men can only retain a hold upon the world’s favor, and have Christ in peace without his cross and with their pleasures. Those who handle God’s word should themselves be holy.

Rieger:

2Co_2:12-14. Even afflictions are sweetened when we are enabled by them to promote the cause of Christ and share in his victories. When God opens such doors for the preaching of the Gospel that all its adversaries are ashamed, and we present such evidence that we have the truth that it sets men free and awakens them to activity, reflection and admiration, it should be looked upon as a triumph to the cause of Christ. Such results commonly take place especially in the place where the word is preached, but sometimes the odor of them extends to a distance, and induces multitudes to inquire after Christ. 2Co_2:15-16.—Our Lord sometimes allows his beloved ones to know that he is about to use them, more especially as the light of the world and the salt of the earth. The Apostle therefore could say that the whole work and calling of himself and his companions, had an influence upon every department of society, and was an honor and a pleasure to God himself. But it was according to the way in which men met the proposals of the Gospel, that it became to them at every step an omen of either salvation or perdition. Those who heard that the way to glory must be through suffering, might assume such an attitude toward it that it might seem to them worse than death—and hence, they might foolishly remain under death. But where the Gospel meets with no such opposition it tends only to life. The very first inclination toward the truth is produced by this savor unto life, and from that moment the course is from life to life, and from one degree of power to another.

Heubner:

2Co_2:12. The Lord only has the key to the heart, and if he does not open it we may rattle around it as we please, it will remain closed against us.

2Co_2:14. The triumphs of the Gospel are unlike every other (Psa_84:7-8), for in them both victor and vanquished rejoice together. When the Apostles preached, the whole infected atmosphere of this world was purified by a balmy fragrance, and an acceptable incense mounted up to heaven. Why is it not always so, when the same Gospel is professedly preached?

2Co_2:16. How can Christianity be a deadly poison? Only by being resisted, until the last spark of spiritual life is quenched in men’s own wickedness. To refuse all direction from the word of the cross, is to harden ourselves against everything else. The same odor or medicine may kill or cure in different cases, and Christianity shows its real power when it arouses the opposition of wicked men.

W. F. Besser:

2Co_2:15-16. When the sweet fragrance of Jesus’ name is shed forth upon all men, without respect of persons, and in its full power, if any are saved, it is because they inhale it by a faith which the fragrance itself produces; and if any are still lost, it is not merely because they fail of receiving it (Act_13:46), but because the fragrance itself becomes fatal, and avenges itself upon those who despise it. The power of God’s word and the accompanying influence of God’s Spirit are demonstrated, when that word leaves no one as it found him; but when its despisers become more wicked, and the indifferent become furious and abusive. God is not responsible for men’s unbelief, but when they fatally injure themselves and sin against the word of life (Pro_8:36), we may regard it as a retributive judgment upon their own malicious and spiteful treatment of his mercy.

Footnotes:

[2Co_2:12.—Instead of åßò ôὸ åὐáããÝëéïí the two kindred codd. F. G. and Damasc. have äéὰ ôὸ åὐáãã ., and the Italic and Vulg. verss. and the Lat. fathers have propter evang. Two other affiliated codd. D. E. have äéá ôïῦ åὐáããåëὶïí . Most of our Old English verss. have “for Christ’s gospel’s sake.”]

2Co_2:13.—In place of ôῷ ìὴ åὑñåῖí , Sin. has ôïῦ ìὴ åὑñ . (though the 3d cor. has ôῷ ìὴ åὑñ .). It also has Ìáêáéäïíßáí (as throughout the New Testament, except 2Co_9:2, and 1Th_4:10)].

2Co_2:16.—Rec. omits ἐê before both èáíÜôïõ and æùῆò . And yet the word has the best authorities [A. B. C. Sin. et al.] in its favor, and was probably thrown out on account of its difficult construction. [It does not appear in D. E. F. G. K. L., and the omission is confirmed by the Vulg., Syr., Goth, and Aeth. verss., and by very many of the ancient interpreters. All the more recent critics, except Reiche and Wordsworth, insert it.]

2Co_2:17.—The reading ëïéðïß instead of ðïëëïὶ has the best authorities [A. B. C. K. Sin. et al.] against it. [ Ðïëëïὶ was probably thought too strong an expression. But Didymus of Alex. (A. D. 370) takes much pains to justify the Apostle in the use of ðïëëïῖ in this passage. See note on p. 41.]

2Co_2:17.—Rec. has êáôåíþðéïí , and it is strongly sustained by authority; but Lachmann following the best MSS. gives us êáôÝíáíôé (without ôïῦ ). [Alford and Bloomfield think the article was left out to correspond with the previous ἐê èåïῦ , but that the Apostle’s solemn assertion here needs it. It is however omitted in A. B. C. D. Sin. and 12 cursives.]

[The city was called by its original founder, Antigonia Troas, and by Lysimachus, who much improved it, Alexandria Troas, frequently simply Alexandria. It was on the great Roman road, by which it had an extensive trade into the interior and the South. It was a Roman colony, with the jus Italicum, or right of Roman citizenship, and was much favored by the Romans, from a conceit that their ancestors came from Troy, the site of which was close by. Gibbon says that Constantine once thought of making it the seat of his empire. Its modern name, Eski Stamboul (Old Constantinople), seems to commemorate this thought, Conybeare and Howson’s Life of St. Paul, Vol. I. p. 279–81, and Howson in Smith’s Dict.]

[Stanley suggests a vivid picture of Paul in this anxious state of mind, “on the wooded shores of that classic region under the heights of Ida.” All associations connected with its ancient history had but “slight effect upon the mind of the Apostle,” which was either upon the open door to preach Christ’s Gospel, or “vainly expecting the white sail of the ship which was to bring back his friend from Corinth.” If the love of Christ had not dispossessed Paul’s heart of every other interest, such scenes would have had a peculiar charm for him. See also Conyb. and Howson, Introduction, Vol. I. p. 16 and p. 362. Such conflicting emotions and changes of purpose are not inconsistent with Paul’s being under the guidance of the Holy Ghost (Webster and Wilkinson), inasmuch as that divine agent works out his own guidance of wisdom by means of, and in consistency with, the purely human feelings of the subject.]

[The word èñéáìâåýïíôé has been explained in: (1), a neuter sense, triumphare de nobis, to triumph over us: (2), a transitive sense, triumphare nos, to lead us in triumph; (3), a causative sense, triumphantes nos facere, to make us triumph. Ancient Greek usage among the classics is probably uniform in favor of the first, and the only other instance in the N. T. where the word is used (Col_2:15) looks in the same direction. But though it is adopted in the Vulgate, and is given as the first definition by several Latin expositors, it seems hard to make good sense with such a meaning in our passage, where the idea certainly is not that of a subdued and captive enemy led about in humiliation and finally to death. Even with this idea eliminated, and remembering that Paul sometimes speaks of himself as a subdued and willing captive to Christ, we never find him thus speaking of himself with others (plural). His object here seems rather to be, to show how he and his companions, and not merely Christ, were triumphing. If this makes us inclined to favor the second signification, with Calvin (in his comments, not in his translation), Bengel, de Wette and Wordsworth, we are met by the fact that neither early nor late Greek usage is in favor of such a construction. Some Greek fathers, indeed, whose opinions on a question of N. T. language or Roman usage is entitled to great consideration, give it this meaning. Though their definitions favor No. 1, they usually interpret it simply of a triumph over afflictions and persecutions, and leading the Apostles about the world in a triumphant victory over every kind of endurance Thus Chrysostom (and after him substantially Theophyl. and Oecum.): ôῷ ðᾶóé ðïéïῦíôé ðåñéöáíåῖò , “Who maketh us conspicuous to all;” and Theodoret: óïöῶò ôὰ êáè ’ ἡìᾶò ðñõôáíåýùí , ôῆäå êáêåῖæå ðåñéÜãåé , äÞëïõò ἡìᾶò ἅðáóéí ἀðïöáßíùí , “Who manages all our affairs in wisdom, leading us about so as to make us manifest to all;” Damasc: ὁ ãáñ èñßáìâïò , ôïῦôü ἐóôé , ôὸ ðᾶóé ãåíÝóèáé ðåñéöáíÞ , “For evidently he has triumphed, who has been made illustrious and conspicuous to all men.” If, however, we depart from the simple No. 1, we must prefer No. 3, which has some ancient authority in its favor. Thus Jerome (comm.): Deum per Apostolos triumphare in Christo, victores illos facere in fide Christi; and Ambrose: Triumphare facit nos per Christum, vel in nobis ipse triumphat. In Alexandrian usage (Sept. and N. T.) neuter verbs often acquired a causative meaning (see Winer, Idd. § 40, n. 2, and many instances in Alford and Meyer). This gives an idea suitable to the connection. It was adopted by Luther, Beza and Grotius, and is defended by Osiander, Neander and Hodge. The majority of recent commentators (as Meyer, Alford, Conybeare, Ellicott, Stanley) favor the first meaning, but it very easily runs into the second.]

[Tischendorf quotes here a remarkable passage from Didymus Alex to prove the genuineness of the reading ïἱ ðïëëïὶ , but which is equally striking as a comment: “Paul calls these deceivers many ( ðïëëïὺò ) on account of their abundance. For when instead of naming: them he designates them by this word, he intimates that they were more numerous, as when our Lord uses it instead of ôéíÝò : Many ( ðïëëïὶ ) shall say unto me in that day, etc. (Mat_7:22). But this word informs us that they are not a few, as when our Lord says, Many ( ðïëëïὶ ) are called, but few ( ὀëßãïé ) are chosen. It is evident that the word sometimes even signifies all, as when the Apostle says in Rom_5:19 : “The many ( ïἱ ðïëëïß ) were constituted ( êáôåóôÜèçóáí ) sinners,” for it is evident that all men are under sin in consequence of Adam’s disobedience. Clearly then the word signifies a great number, not only in the passage before us but in another, where it is said, “Be not many masters” (Jam_3:1.) Damascene adds in paraphrase: “We are not like those false apostles who claim to be so numerous ( ôὰ ðïëëïß ). For then we should have to adulterate the Gospel, like some who corrupt or who sell for money the wine they have been employed to distribute freely.”—Migne’s Patrol. Græc. T. xxxix. p. 1691, and xcv. p. 719.]