Online Resource Library
Commentary Index | Return to PrayerRequest.com | DownloadHeinrich Meyer Commentary - 2 Corinthians 2:15 - 2:15
(Show All Books | Show All Chapters)
This Chapter Verse Commentaries:
2Co_2:15 f. Further confirmatory development of the previous καὶ τ . ὀσμὴν κ . τ . λ ., in which, however, Paul does not keep to the continuity of the figure, but, with his versatility of view, now represents the apostolic teachers themselves as odou.
Χριστοῦ εὐωδία ] may mean a perfume produced by Christ, or one filled with Christ, breathing of Christ. The latter (Calvin, Estius, Bengel, Rückert, Osiander, and most expositors; comp. also Hofmann) corresponds better with the previous ὀσμὴ τῆς γνώσεως αὐτοῦ , and is more in keeping with the emphasis which the prefixed Χριστοῦ has, because otherwise the εὐωδία would remain quite undefined as regards its essential quality. The sense of the figurative expression is: for our working stands in the specific relation to God, as a perfume breathing of Christ. The image itself is considered by most (comp. Ritschl in the Jahrb. für d. Th. 1863, p. 258) as borrowed from the sacrificial fragrance (so also Billroth, Rückert, Olshausen, de Wette, Osiander, Ewald), on which account appeal is made to the well-known ὀσμὴ εὐωδίας of the LXX., øÅéçÇ ðÄéçÉçÇ , Lev_1:9; Lev_1:13; Lev_1:17, al. But as Paul, wherever else he uses the image of sacrifice, marks it distinctly, as Eph_5:2, Php_4:18, and in the present passage the statedly used ὀσμὴ εὐωδίας does not stand at all, it is more probable that he was not thinking of an odour of sacrifice (which several, like Billroth, Ewald, Ritschl, find already in ὀσμή , 2Co_2:14), but of the odours of incense that accompanied the triumphal procession; these are to God a fragrance, redolent to Him of Christ. That in this is symbolized the relation of the acceptableness to God of the apostolic working, is seen from the very word chosen, εὐωδία , which Hofmann misconstrues by explaining τῷ θεῷ to God’s service.
καὶ ἐν τοῖς ἀπολλ .] and among those, who are incurring eternal death; comp. 2Co_4:3. See on 1Co_1:18. Grotius strangely wishes to supply here κακωδία ex vi contrariorum. It is, in fact, the relation to God that is spoken of, according to which the working of the apostle is to Him εὐωδία , whether the odour be exhaled among σωζομένοι or ἀπολλυμένοι . Comp. Chrysostom. To take ἐν in the sense of operative on (Osiander) anticipates what follows. Comp. 2Co_4:3.—2Co_2:16 specifies now the different relation of this odour to the two classes. Paul, however, does not again use εὐωδία , but the in itself indifferent ὀσμή , because the former would be unsuitable for the first half, while the latter suits both halve.
ἐκ θανάτου εἰς θάνατον ] an odour, which arises from death and produces death. The source, namely, of the odour is Christ, and He, according to the idea of the λίθος τοῦ προσκόμματος (Rom_9:33; 1Pe_2:8; Act_4:11), is for those who refuse the faith the author of eternal death.[151] For them, therefore, in accordance with their inward attitude towards Him, Christ, the source of the odour, i.e. of the apostolic activity, is death, and also the effect is death, though Christ in Himself is and works eternal life. Comp. Mat_21:44; Luk_2:34. Hence Christ, by means of the κρίσις which He brings with Him, is the source respectively of death and life, according as His preaching is accepted by one to salvation, is rejected by another to destruction. In the latter case the blame of Christ’s being θάνατος , although he is, as respects His nature and destination, ζωή , lies on the side of man in his resistance and stubbornness. Comp. 1Co_1:23, also Joh_9:39; Joh_3:18 f., Joh_12:48. “Semper ergo distinguendum est proprium evangelii officium ab accidentali (ut ita loquar), quod hominum pravitati imputandum est, qua fit, ut vita illis vertatur in mortem,” Calvin. Comp. Düsterdieck on 1 John, I. p. 166. This, at the same time, in opposition to Rückert, who objects that the apostolic activity and preaching can in no way be regarded as proceeding from θάνατος , and who therefore prefers the Recepta,[152] in which Reiche and Neander agree. Gregory of Nyssa remarks aptly in Oecumenius: ΚΑΤᾺ ΤῊΝ ΠΡΟΣΟῦΣΑΝ ἙΚΆΣΤῼ ΔΙΆΘΕΣΙΝ Ἢ ΖΩΟΠΟΙῸς ἘΓΈΝΕΤΟ , Ἢ ΘΑΝΑΤΗΦΌΡΟς Ἡ ΕὔΠΝΟΙΑ . Quite similar forms of expression are found in the Rabbins, who often speak of an aroma ( ñÇí , see Buxt. Lex. Talm. p. 1494; L. Cappellus on the passage), or odor vitae and mortis, see in Wetstein and Schoettge.
καὶ πρὸς ταῦτα τίς ἱκανός ;] This no longer depends on the ὅτι of 2Co_2:15 (Hofmann), a connection to which the interrogatory form would be so thoroughly unsuitable that no reader could have lighted on it; but after Paul has expressed the great, decisive efficacy of his calling, there comes into his mind the crowd of disingenuous teachers as a contrast to that exalted destination of the office, and with the quickly interjected καί he hence asks with emotion: And who is for this (i.e. for the work symbolized in 2Co_2:15-16) fit? Who is qualified for this? The ΤΊς is intentionally pushed towards the end of the question, in order to arrest reflection at the important ΠΡῸς ΤΑῦΤΑ , and then to bring in the question itself by surprise. Comp. Herod. v. 33: ΣΟῚ ΔῈ ΚΑῚ ΤΟΎΤΟΙΣΙ ΤΟῖΣΙ ΠΡΆΓΜΑΣΙ ΤΊ ἜΣΤΙ ; Plat. Conv. p. 204 D: ὁ ἐρῶν τῶν καλῶν τί ἐρᾷ ; Xen. Cyr. iv. 6, 8; Rom_8:24; Eph_4:9; Act_11:17.
[151] Θάνατος and ζωή are to be understood both times of eternal life and death. The contrast of σωζομένοι and ἀπολλυμένοι permits no other interpretation: comp. 2Co_7:10. Ewald takes ἐκ θανάτου of temporal death and ἐκ ζωῆς of temporal life: from the former we fall into eternal death, and from the temporal life we come into the eternal.
[152] According to the Recepta, which Hofmann also follows, ὀσμὴ ζωῆς is life-giving odour, and ὀσμὴ θανάτου is deadly odour; εἰς θάνατ . and εἰς ζ . would then be solemn additions of the final result, which actually ensues from the life-giving deadly power of the odour. According to Hofmann, the genitives are intended to mean: in which they get to smell of death and of life respectively. But comp. expressions like ἄρτος τ . ζωῆς , φῶς τ . ζωῆς , λόγος ζωῆς , ῥήματα ζωῆς .