COMMENTARY ON THE
14. But thanks be to God. Here he again glories in the success of his
many at the same time, it was not his duty, in consequence of the present aspect of one of them, to leave off concern as to the others. Farther, the more connection he had with the Corinthian Church, it was his duty to be so much the more inclined to aid it; for we must consider it to be
reasonable, that a Church, which he had founded by his ministry, should be regarded by him with a singular affection f151 — just as at this day it is our duty, indeed, to promote the welfare of the whole Church, and to be concerned for the entire body of it; and yet, every one has, nevertheless, a closer and holier connection with his own Church, to whose interests he is more particularly devoted. Matters were in an unhappy state at Corinth, so that Paul was in no ordinary degree anxious as to the issue. It is not, therefore, to be wondered, if, under the influence of this motive, he left unimproved an opportunity that in other circumstances was not to be neglected; as it was not in his power to occupy every post of duty at one and the same time. It is not, however, at all likely that he left Troas, till he had first introduced some one in his place to improve the opening that had occurred. f152
be silent. In addition to this, he sets this holy boasting in opposition to the revilings of the wicked.
Who causeth us to triumph. If you render the word literally, it will be, Qui nos triumphat — Who triumpheth over us. f153 Paul, however, means something different from what this form of expression denotes among the Latins. f154 For captives are said to be triumphed over, when, by way of disgrace, they are bound with chains and dragged before the chariot of the conqueror. Paul’s meaning, on the other hand, is, that he was also a sharer in the triumph enjoyed by God, because it had been gained by his
instrumentality, just as the lieutenants accompanied on horseback the chariot of the chief general, as sharers in the honor. f155 As, accordingly, all the ministers of the gospel fight under God’s auspices, so they also procure for him the victory and the honor of the triumph; f156 but, at the same time, he honors each of them with a share of the triumph, according to the station assigned him in the army, and proportioned to the exertions made by him. Thus they enjoy, as it were, a triumph, but it is God’s rather than theirs. f157
He adds, in Christ, in whose person God himself triumphs, inasmuch as he has conferred upon him all the glory of empire. Should any one prefer to render it thus: “Who triumphs by means of us,” even in that way a sufficiently consistent meaning will be made out.
The odor of his knowledge. The triumph consisted in this, that God, through his instrumentality, wrought powerfully and gloriously, perfuming the world with the health-giving odor of his grace, while, by means of his doctrine, he brought some to the knowledge of Christ. He carries out, however, the metaphor of odor, by which he expresses both the delectable sweetness of the gospel, and its power and efficacy for inspiring life. In the mean time, Paul instructs them, that his preaching is so far from being saviorless, that it quickens souls by its very odor. Let us, however, learn from this, that those alone make right proficiency in the gospel, who, by the sweet fragrance of Christ, are stirred up to desire him, so as to bid farewell to the allurements of the world.
He says in every place, intimating by these words, that he went to no place in which he did not gain some fruit, and that, wherever he went, there was to be seen some reward of his labor. The Corinthians were aware, in
how many places he had previously sowed the seed of Christ’s gospel. He now says, that the last corresponded with the first. f158
15. A sweet odor of Christ. The metaphor which he had applied to the knowledge of Christ, he now transfers to the persons of the Apostles, but it is for the same reason. For as they are called the light of the world, (<400514>
Matthew 5:14,) because they enlighten men by holding forth the torch of the gospel, and not as if they shone forth upon them with their own lustre; so they have the name of odor, not as if they emitted any fragrance of themselves, but because the doctrine which they bring is odoriferous, so that it can imbue the whole world with its delectable fragrance. f159 It is certain, however, that this commendation is applicable to all the ministers of the gospel, because wherever there is a pure and unvarnished proclamation of the gospel, there will be found there the influence of that odor, of which Paul here speaks. At the same time, there is no doubt, that he speaks particularly of himself, and those that were like him, turning to his own commendation what slanderers imputed to him as a fault. For his being opposed by many, and exposed to the hatred of many, was the reason why they despised him. He, accordingly, replies, that faithful and upright ministers of the gospel have a sweet odor before God, not merely when they quicken souls by a wholesome savior, but also, when they bring destruction to unbelievers. Hence the gospel ought not to be less esteemed on that account. “Both odors,” says he, “are grateful to God — that by which the elect are refreshed unto salvation, and that from which the wicked receive a deadly shock.”
Here we have a remarkable passage, by which we are taught, that, whatever may be the issue of our preaching, it is, notwithstanding, well- pleasing to God, if the Gospel is preached, and our service will be
acceptable to him; and also, that it does not detract in any degree from the dignity of the Gospel, that it does not do good to all; for God is glorified even in this, that the Gospel becomes an occasion of ruin to the wicked, nay, it must turn out so. If, however, this is a sweet odor to God, it ought to be so to us also, or in other words, it does not become us to be
offended, if the preaching of the Gospel is not salutary to all; but on the contrary, let us reckon, that it is quite enough, if it advance the glory of God by bringing just condemnation upon the wicked. If, however, the heralds of the Gospel are in bad odor in the world, because their success does not in all respects come up to their desires, they have this choice
consolation, that they waft to God the perfume of a sweet fragrance, and what is to the world an offensive smell, is a sweet odor to God and angels.
f160
The term odor is very emphatic. “Such is the influence of the Gospel in both respects, that it either quickens or kills, not merely by its taste, but by its very smell. Whatever it may be, it is never preached in vain, but has invariably an effect, either for life, or for death.” f161 But it is asked, how this accords with the nature of the Gospel, which we shall find him, a little afterwards, calling the ministry of life? (<470306>2 Corinthians 3:6.) The answer is easy: The Gospel is preached for salvation: this is what
properly belongs to it; but believers alone are partakers of that salvation.
In the mean time, its being an occasion of condemnation to unbelievers — that arises from their own fault. Thus
Christ came not into the world to condemn the world, (<430317>John 3:17,)
for what need was there of this, inasmuch as without him we are all condemned? Yet he sends his apostles to bind, as well as to loose, and to retain sins, as well as remit them. (<401818>
Matthew 18:18; <432023>
John 20:23.) He is the light of the world, (<430812>John 8:12,) but he blinds unbelievers. (<430939>
John 9:39.) He is a Rock, for a foundation, but he is also to many a stone of stumbling. f162 (<230814>Isaiah 8:14.) We must always, therefore, distinguish between the proper office of the Gospel, f163 and the accidental one (so to speak) which must be imputed to the
depravity of mankind, to which it is owing, that life to them is turned into death.