2 Corinthians 2:1-17
SATAN'S STRATEGIES AND JESUS' VICTORY
1. (12-13) What Paul did on his way to Macedonia.
Furthermore, when I came to Troas to preach Christ’s gospel, and a door was opened to me by the Lord. I had no rest in my spirit, because I did not find Titus my brother; but taking my leave of them, I departed for Macedonia.
a. A door was opened to me by the Lord: Paul was interested in ministering where God opened doors. The only way our work for God will be blessed is when it is directed service.
i. Where we see a door… opened, we can have faith that God will bless the ministry. “Where the master sets up a light, there is some work to be done; where he sends forth his labourers, there is some harvest to be gotten in.” (Trapp)
b. I had no rest in my spirit, because I did not find Titus my brother: Even though there was an open door, Paul felt he could not do all that he needed to if he did not have Titus there. Paul did not regard himself as a one-man show; he knew he needed other people with him and beside him.
In 2 Corinthians 2:13, Paul mentions his departure for Macedonia. In 2 Corinthians 7:5, he writes about his arrival in Macedonia. In between – from 2 Corinthians 2:14 through 7:4 – is sometimes called “the great digression.” In this extended section, Paul describes and defends his ministry as an apostle.
2. (14) Jesus, the triumphant leader.
Now thanks be to God who always leads us in triumph in Christ, and through us diffuses the fragrance of His knowledge in every place.
a. Thanks be to God who always leads us: Paul dealt with criticism from the Corinthian Christians, who said he was unreliable and fickle because of his travel plans. He has explained himself and his reasons for not arriving when he had previously planned. More than anything, he wanted the Corinthian Christians to know he is following Jesus Christ as his General. More than any plan he may declare to the Corinthian Christians, Paul’s plan is to follow Jesus Christ.
b. Who always leads us in triumph in Christ: Here, Paul takes an image from the Roman world, seeing Jesus as the victorious, conquering general in a triumphal parade. A Roman triumphal parade was given to successful generals as they returned from their conquests.
i. “The idea is borrowed from an ancient Roman triumph, which to the eyes of the world of that day was the most glorious spectacle which the imagination could conceive.” (Meyer)
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ii. “In a Triumph the procession of the victorious general marched through the streets of Rome to the Capitol… First came the state officials and the senate. Then came the trumpeters. Then were carried the spoils taken from the conquered land… Then came the pictures of the conquered land and models of conquered citadels and ships. There followed the white bull for sacrifice which would be made. Then there walked the captive princes, leaders and generals in chains, shortly to be flung into prison and in all probability almost immediately to be executed. Then came the lictors bearing their rods, followed by the musicians with their lyres; then the priests swinging their censers with the sweet-smelling incense burning in them. After that came the general himself… finally came the army wearing all their decorations and shouting Io triumphe! Their cry of triumph. As the procession moved through the streets, all decorated and garlanded, amid the cheering crowds, it made a tremendous day which might happen only once in a lifetime.” (Barclay)
iii. “That is the picture that is in Paul’s mind. He sees Christ marching in triumph throughout the world, and himself in that conquering train. It is a triumph which, Paul is certain, nothing can stop.” (Barclay) And, Paul sees himself as sharing in the triumph of Jesus, the Captain of the Lord’s Army, and Paul is one of the Lord’s chief officers!
c. Leads us: Paul wanted the Corinthian Christians to realize that he followed his general, Jesus Christ. Paul can almost see Jesus’ triumphal parade winding its way through the whole Roman Empire, throughout the entire world.
d. Diffuses the fragrance of His knowledge: Fragrance, in the form of incense, was common at the Roman triumphal parade. In Paul’s mind, this fragrance is like the knowledge of God, which people can smell as the triumphal parade comes by.
i. No sense remains in the memory like scent. There is nothing we remember more strongly than pleasant smells, except perhaps unpleasant smells. “Thus the apostle wished that his life might be a sweet perfume, floating on the air, reminding me, and above all reminding God, of Christ.” (Meyer)
ii. “A sweet savour of Christ! It does not consist so much in what we do, but in our manner of doing it; not so much in our words or deeds, as in an indefinable sweetness, tenderness, courtesy, unselfishness, and desire to please others to their edification. It is the breath and fragrance of a life hidden with Christ in God, and deriving its aroma from fellowship with Him. Wrap the habits of your soul in the sweet lavender of your Lord’s character.” (Meyer)
2. (15-16a) The triumphal parade means different things to different people.
For we are to God the fragrance of Christ among those who are being saved and among those who are perishing. To the one we are the aroma of death leading to death, and to the other the aroma of life leading to life.
a. To the one we are the aroma of death leading to death, and to the other the aroma of life leading to life: The scent of incense burnt to the gods in a Roman triumphal parade smelled wonderful to a Roman. The same aroma was a bad smell to a captive prisoner of war in the parade, who would soon be executed or sold into slavery.
b. We are to God the fragrance of Christ among those who are being saved and among those who are perishing: In the same way, the message of the gospel is a message of life to some and a message of condemnation to those who reject it (John 3:17-21).
i. “The same happens to the present day to those who receive and to those who reject the Gospel: it is the means of salvation to the former, it is the means of destruction to the latter; for they are not only not saved because they do not believe the Gospel, but they are condemned because they reject it.” (Clarke)
3. (16b-17) Paul briefly characterizes his ministry.
And who is sufficient for these things? For we are not, as so many, peddling the word of God; but as of sincerity, but as from God, we speak in the sight of God in Christ.
a. Who is sufficient for these things? When Paul thinks of the greatness of God’s plan, he wonders if anyone is sufficient to play a role in it. “In himself, no one is. But someone has to preach Christ and Paul proceeds to show that he is sufficient.” (Robertson)
i. “This is a great work, first to consult the mind and will of God, and find it out by study and meditation; then faithfully to communicate it unto people, without any vain or corrupt mixtures (which do but adulterate the word preached); then to apply it to the consciences of those that hear us. Who is sufficient for these things? That is, to discharge the office of the ministry in the preaching of the gospel, as men ought to preach it.” (Poole)
b. For we are not, as so many, peddling the word of God: The word peddling has the idea of “adulterating” or “watering down” for gain, and was especially used of a wine seller who watered down the wine for bigger profits. Paul was not like others who watered down the gospel for gain.
i. Trapp on peddling the word of God: “This is one of the ‘devil’s depths,’ Revelation 2:24; whereunto God’s faithful ministers are perfect strangers.”
c. As of sincerity: Sincerity is the ancient Greek word eilikrineia, which means “pure” or “transparent.” Barclay says, “It may describe something which can bear the test of being held up to the light of the sun and looked at with the sun shining through it.” Paul’s message and ministry did not have hidden motives or agendas.
d. We speak in the sight of God in Christ: Paul was always aware that his first audience in ministry was God Himself. Every word he spoke, he spoke, in the sight of God.
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