2 Corinthians 2: Ministers of the New and Glorious Covenant

Introduction

The first four verses of this chapter conclude the explanation that Paul was making in the last portion of chapter 1, focusing on why he did not visit the Corinthian Saints immediately after leaving Ephesus. In the next seven verses, he turns to the matter of dealing appropriately with an unnamed person who had behaved unseemly toward him. Though Paul is vague on the subject, it would appear that the person was the primary mover in stirring up resistance against the Apostle. Some type of action, of which Paul had been informed, had already been taken against the offender. Paul, at this point, writes to instruct his readers that he feels that the punishment has been sufficient and therefore asks that the brother not only be forgiven but also be treated with love (2:5–11).

He next recounts the success of the missionary movement in Troas and Macedonia, noting that the work has been going so well that he feels to praise God in thanksgiving (2:12–14). He does make an aside that, despite all the success, he was very troubled because his expectation of meeting up with Titus had not been realized. Because he feared for Titus’s welfare, he relates, he left Troas for Macedonia in search of him (2:13).

He breaks his narrative at this point and, using an analogy, notes why the work is going so well: it is due to the sweet and attractive fragrance of the gospel that attracts many who are spiritually sensitive to it. Unfortunately, he admits, not all feel the aroma is sweet. In fact, there are some among the spiritually weak who insisted that the smell was more like the stench of death (2:15–16).

He concludes by assuring the Saints that, unlike many (specifically his detractors), he and his companions do not peddle the word of God but do preach out of sincerity as demanded by the commission from God they carry (2:17).

Why Paul Postponed His Visit (continued) (2:1–4)

Greek Text

1 ἔκρινα γὰρ ἐμαυτῷ τοῦτο, τὸ μὴ πάλιν ἐν λύπῃ πρὸς ὑμᾶς ἐλθεῖν· 2 εἰ γὰρ ἐγὼ λυπῶ ὑμᾶς, καὶ τίς ὁ εὐφραίνων με εἰ μὴ ὁ λυπούμενος ἐξ ἐμοῦ;3 καὶ ἔγραψα τοῦτο αὐτὸ ἵνα μὴ ἐλθὼν λύπην σχῶ ἀφʼ ὧν ἔδει με χαίρειν, πεποιθὼς ἐπὶ πάντας ὑμᾶς ὅτι ἡ ἐμὴ χαρὰ πάντων ὑμῶν ἐστιν.4 ἐκ γὰρ πολλῆς θλίψεως καὶ συνοχῆς καρδίας ἔγραψα ὑμῖν διὰ πολλῶν δακρύων, οὐχ ἵνα λυπηθῆτε, ἀλλὰ τὴν ἀγάπην ἵνα γνῶτε ἣν ἔχω περισσοτέρως εἰς ὑμᾶς. [SBLGNT]

Translation Notes and Comments

2:1 But I determined this with myself / So I made up my mind: The KJV translation of the phrase ἔκρινα γὰρ ἐμαυτῷ τοῦτο (ekrina gar emautō touto) is very literal and therefore rather awkward, because it literally says, “I judged in reference to myself.” In our Rendition we have given a less literal translation but one that idiomatically renders the sense of the Greek meaning to decide or make up one’s mind.

The conjunction γαρ (gar), “so,” as used here, is a marker of inference signaling to Paul’s readers that he is drawing a self-evident conclusion as to why he did what he did.¹ The verb κρίνω (krinō), in the present context, means to come to a conclusion after careful deliberation and thus to judiciously make up one’s mind to do something.²

that I would not come again to you in heaviness / to never again come to you with sorrow: The adverb πάλιν (palin), “again,” plays a very important role here in that it provides the basis for the belief that Paul took a quick, albeit unproductive, trip to Corinth while staying in Ephesus. The aorist infinitive’s aspect probably refers to a onetime, simple action. There is, however, some controversy as to its use in the present context.³ The adverb can be taken to indicate a statement added to the course of an argument. Taken thus it can be translated as “moreover,” or “further.” However, because its most common use is that of repeated action, the weight of scholarly opinion is on the first translation, which we have chosen to follow.⁴

The noun λύπη (lypē), “sorrow, grief,” carries a range of meanings that denote emotional or spiritual pain, including grief, anguish, and affliction. The Greek Old Testament uses the term to refer to the agony of childbirth (LXX Gen. 3:16) as well as emotional turmoil (Bar. 2:18; Sir. 30:21; compare Matt. 26:37). The prepositional phrase ἐν λύπῃ (en lypē), “in sorrow,” in this context is ambiguous in that Paul does not specify who will be in distress, neither himself nor his readers. In the following sentence, however, Paul makes it clear that he is referring to the suffering the Corinthians would feel if he came before the current situation were resolved.

2:2 For if I make you sorry / For if I cause you sorrow: Paul again uses the conjunction γαρ (gar), “for,” but in this case as a marker of clarification.⁵ By repeating this word, he indicates that he is now elaborating on the point he made earlier. On λύπη (lypē), “sorrow,” see above.

who is he then that maketh me glad, but the same which is made sorry by me? / who would make me happy except someone who has been made sorrowful by me?: The verb εὐφραίνω (euphrainō) means to make glad, happy, or cheerful.⁶ Paul’s words show that his personal happiness is anchored in the happiness he brings to the Corinthian congregations. On λύπη (lypē), “sorrow,” see 2:1 above. Paul’s point is that, had circumstances not changed, the only people who could cheer him up were the very ones he had grieved. The likelihood of that happening was nil.

2:3 And I wrote this same unto you, / And I wrote this very thing: The reference is to the “harsh letter” Paul had written after his unsuccessful trip to Corinth. The antecedent of the phrase τοῦτο αὐτό (touto auto), “this very thing,” was his informing his readers why he had changed his mind about visiting them directly after leaving Ephesus.⁷

lest, when I came, I should have sorrow from them of whom I ought to rejoice / so that when I came, I would not feel sorrow for those who ought to make me happy: The phrase ἵνα μή (hina mē), “lest, so that,” informs Paul’s readers that he is about to explain his reasoning for changing his itinerary. The verb ἔρχομαι (erchomai) is found here as an aorist participle, means “to come,” and Paul uses it in a temporal sense, showing that he is looking toward a simple, positive future visit.⁸ The clause, as we render it, refers to the outcome he desires for this future visit.⁹ On λύπη (lypē), “sorrow,” and εὐφραίνω (euphrainō), “cause to rejoice,” see 2:1–2 above.

having confidence in you all / since I have confidence in all of you: The verb πείθω (peithō), “to have confidence in,” found here as a perfect participle, looks to a conviction so strong that one puts one’s full confidence in it.¹⁰ The perfect tense suggests that Paul sees the positive change by the Saints in the recent past as still continuing. The phrase ἐπὶ πάντας ὑμᾶς (epi pantas hymas), “in all of you,” is inclusive and counts even those who were once Paul’s local antagonists.¹¹

that my joy is the joy of you all / that my happiness would also be yours: The conjunction ὅτι (hoti), “that,” likely marks the reason for Paul’s trust—that is, he and his readers all enjoy a shared happiness.¹² On εὐφραίνω (euphrainō), “cause to rejoice,” see 2:2 above. The construction in this phrase is emphatic, showing that happiness or joy, in order to be full, must be shared by both Paul and his readers; otherwise it would not be achieved.¹³

2:4 For out of much affliction and anguish of heart I wrote unto you with many tears / For I wrote to you out of great tribulation and anguish of heart with many tears: Again, the reference is to the “harsh letter.” Once more Paul introduces the clause with the conjunction γάρ (gar), “for,” this time marking an explanation of he wrote as he did.¹⁴

The noun θλίψις (thlipsis), “tribulation,” denotes a particularly distressing suffering, whether internal or external.¹⁵ The English word “tribulation” translates the sense well since it means the extreme trying of one’s patience, endurance, or self-control due to a very difficult situation.¹⁶ The noun συνοχή (synochē), “anguish,” denotes a high state of distress.¹⁷ The noun καρδία (kardia), “heart,” used here metaphorically, connotes the entire spectrum of mental and emotional activities.¹⁸ In linking thlipsis and synochē with kardia, Paul stresses the depth of his personal pain in having to write his “harsh letter.” Indeed, it brought him to tears.

not that ye should be grieved / not that you would be made sorrowful: The verb λυπέω (lypeō) means “to cause mental or emotional distress” and points to the source of the grief, sorrow, or pain.¹⁹ This phrase, introduced by the particle οὐχ (ouch), “not,” stresses that Paul’s intent in writing his “harsh letter” was not to bring further distress to his readers.

but that ye might know the love which I have more abundantly unto you / but rather that you would recognize the exceedingly great love I have for you: By using the conjunction ἀλλά (alla), “but, rather,”²⁰ Paul reveals his real intent in writing. The verb, γινώσκω (ginōskō), “to know, recognize,” suggests grasping the meaning and importance of something²¹—in this case, why Paul wrote what he did.

The noun agape, “love,” denotes a very deep, warm, and accepting affection.²² That Paul introduces the last clause with this noun, placing it even before the conjunction ἵνα (hina), “that,” heightens its emphasis.²³ The comparative adverb περισσοτέρως (parissoterōs), “far greater, even more,” denotes a high degree of something.²⁴ Its use here is somewhat ambiguous and thus leaves open three possibilities: First, it could add intensity to the noun ἀγάπη (agape), thus referring to the great abundance of the love Paul has for the people. Second, it could delimit the verb γινώσκω (ginōskō), thus referring to the special importance of recognizing Paul’s position. Or third, it could delimit the verb ἔχω (echō), “to have,”²⁵ thus denoting the love the Apostle has especially for these Saints.²⁶ Given the context, we felt the first option was the best.²⁷

Analysis and Summary

Attacks against Paul’s character and conduct seem to have suggested that his actions were based on capriciousness. These occurrences pushed Paul to explain, as fully as possible, why he made changes to his travel plans that no longer included Corinth as his first stopping point (1:15–18). In these verses, he explains that his major reason was to avoid exacerbating the tension and suffering that had been running high in the branches. He assures his readers that he had carefully thought through his decision and determined that his delay in visiting them would be the best for all. The reason was his fear that a premature visit would once again produce sorrow or mental distress (λύπη, lypē).²⁸ Paul states that he simply did not want to stir up those raw feelings again. Rather, he stresses, his desire was to wait until he heard how the congregations reacted toward his harsh letter. Once he knew that, he would decide what to do next. He was well aware that some of his readers could have viewed the harshness of his letter as indicating malice toward them.²⁹ (As he wrote these words, as he notes in 7:10, he already knew that his readers’ grief had turned into godly sorrow leading to repentance, but in order to keep his narrative going, he does not mention that at this point in his letter.) To drive that point home, Paul asks, to paraphrase, “Who would cheer me up?” and concludes, “Certainly not the person who was grieved on my account” (2:2).³⁰ In doing so he reveals that his joy is dependent on how they feel toward him.

He notes that he wrote the former letter, though harsh, in the hopes of bringing about a reconciliation. Indeed, their grief was his grief, and conversely, their joy would be his joy.³¹ The word Paul uses (εὐφραίνω, euphrainō) to express his feelings denotes happiness and joy that are made all the stronger by being shared by a community of believers.³² In sum, Paul is telling the Corinthians that his relationship with them “can only go forward on a common set of values, common commitments, and therefore, a common source of joy.”³³ At the time he is writing this epistle, he feels this condition has indeed been realized. For that reason, he assures them, he can write in full confidence (πείθω, peithō) that they all share the same feelings (2:3), and as a result, they will accept what he now tells them.

Paul feels the necessity of letting his readers know the depth of the agony he felt as he wrote the “harsh letter.” To do so he uses three very graphic expressions: the experience was gut-wrenching (θλίψις, thlipsis), heartbreaking (συνοχῆς καρδίας, synochēs kardias), and executed with a flood of tears (2:4).³⁴ His purpose, he insists, was not to cause further sorrow (λυπέω, lypeō) but rather in the hope that they would recognize that, despite their harshness, his words would expose the exceeding (περισσοτέρως, perissoterōs) love he had for them. Tacitly, he is noting that, like God, he rebukes those whom he loves.³⁵

Forgiveness for the Sinner (2:5–11)

Greek Text

5 Εἰ δέ τις λελύπηκεν, οὐκ ἐμὲ λελύπηκεν, ἀλλὰ ἀπὸ μέρους ἵνα μὴ ἐπιβαρῶ πάντας ὑμᾶς. 6 ἱκανὸν τῷ τοιούτῳ ἡ ἐπιτιμία αὕτη ἡ ὑπὸ τῶν πλειόνων,7 ὥστε τοὐναντίον μᾶλλον ὑμᾶς χαρίσασθαι καὶ παρακαλέσαι, μή πως τῇ περισσοτέρᾳ λύπῃ καταποθῇ ὁ τοιοῦτος.8 διὸ παρακαλῶ ὑμᾶς κυρῶσαι εἰς αὐτὸν ἀγάπην·9 εἰς τοῦτο γὰρ καὶ ἔγραψα ἵνα γνῶ τὴν δοκιμὴν ὑμῶν, εἰ εἰς πάντα ὑπήκοοί ἐστε.10 ᾧ δέ τι χαρίζεσθε, κἀγώ· καὶ γὰρ ἐγὼ ὃ κεχάρισμαι, εἴ τι κεχάρισμαι, διʼ ὑμᾶς ἐν προσώπῳ Χριστοῦ,11 ἵνα μὴ πλεονεκτηθῶμεν ὑπὸ τοῦ Σατανᾶ, οὐ γὰρ αὐτοῦ τὰ νοήματα ἀγνοοῦμεν. [SBLGNT]

Translation Notes and Comments

2:5 But if any have caused grief, he hath not grieved me / But if anyone has caused sorrow, he has caused not only me sorrow: With the use of the conjunction “but” (δέ, de), Paul indicates he is making a slight shift in his argument. The masculine indefinite pronoun τις (tis), “someone,” hints that it was but one particular individual who led the opposition against Paul. On λύπη (lypē), “sorrow,” see 2:1 above.

but in part, that I may not overcharge you all / but to some extent (not to exaggerate) he has also caused all of you sorrow: The noun μέρος (meros), “part, extent,” denotes that which is done partially, to a certain degree or extent.³⁶ The noun ἐπιβαρέω (epibareō), “to overcharge, exaggerate,” carries the idea of weighing down or putting a burden on something. In the present context it means “to heap up a great burden of words,” or in short, “to say too much”—that is, “to exaggerate.”³⁷ This, Paul explains, he will not do. That the form of the verb is present active subjunctive and used with the negative in a preventive sense shows that “Paul wants to stop short of pressing the issue and burdening the Corinthians more than is necessary.”³⁸ We have taken the phrase ἵνα μὴ ἐπιβαρῶ (hina mē epibarō), “not to exaggerate,” as parenthetical.³⁹

2:6 Sufficient to such a man is this punishment / This punishment . . . is sufficient for such a person: Again, Paul does not mention the name of the individual but refers to him using only the adjective τοιοῦτος (toioutos), “this person.”⁴⁰ The noun ἐπιτιμία (epitimia) primarily denotes a punishment or penalty but can also refer to a public censure.⁴¹ On the whole, the term bears the sense of an action taken by an authorized body due to the reprehensible nature of the deeds of one of its members. Such punishment can range from a strong rebuke to an excommunication. The adjective ἱκανός (hikanos) denotes that which is adequate or sufficient to meet a necessary objective.⁴² Taking the phrase as a whole, it would appear that the punishment consisted of a strong censure against or disfellowship of the person rather than an expulsion from the community.

which was inflicted of many / imposed by the majority: The verb “afflicted,” found in the KJV, or “imposed” in our Rendition, is not in the Greek text but has been added for clarification. Paul uses the plural nominalized adjective πλειόνων (pleionōn) to denote the large size of the group who punished the wayward person.⁴³ In this case, it likely refers to the majority of those in the branch.⁴⁴

2:7 So that contrariwise ye ought rather to forgive him, and comfort him / and so instead you should forgive and encourage him: The adverb with article τοὐναντίον (tounantion), “instead, otherwise,” sets up these actions in contrast with what they had done before. The verb χαρίζομαι (charizomai), “to forgive,” used here, stands in contrast to the verb ἀφίημι (aphiēmi) that is most commonly used to denote the simple pardoning of another.⁴⁵ Charizomai gives warmth to the idea, suggesting not just pardoning but also forgiving given as a favor.⁴⁶ In the present context it refers to forgiving the sins of Paul’s former antagonist. The verb παρακαλέω (parakaleō), “to comfort, encourage, urge,” carries the nuance of encouraging and sustaining another who stands in need.⁴⁷

lest perhaps such a one should be swallowed up with overmuch sorrow / so that this person will not be overwhelmed by excessive sorrow: The phrase μή πως (mē pōs), “lest, so that not,” expresses the reason for an action to be discontinued. The verb καταπίνω (katapinō) means “to be swallowed up, devoured,” and by extension, “to be overwhelmed, overcome, or consumed by something.”⁴⁸ On the noun λύπη (lypē), “sorrow, grief,” see Translation Notes for 2:1 above. That the noun is modified by the comparative adjective περιςότερος (perissoteros), “even more, far more,” suggests a profuse amount of grief or sorrow.⁴⁹

2:8 Wherefore I beseech you that ye would confirm your love toward him / Therefore, I urge you to affirm your love for him: The coordinating conjunction διό (dio), “therefore,” signals the reason for an action to be taken and refers back to Paul’s fear of losing the repentant soul.⁵⁰ The verb κυρόω (kyroō), “confirm, affirm,” means to decide in favor of someone, even going so far as to make the position legally binding.⁵¹ The verb suggests an authorized action and could be pointing to a formal acceptance by a disciplinary body. Paul described the depth of that acceptance with the warm noun ἀγάπη (agape), “love,” often translated as “charity.” The word denotes a heartfelt regard for another and carries with it a touch of the divine.⁵²

2:9 For to this end also did I write / For this purpose I wrote: The prepositional phrase εἰς τοῦτο (eis touto), literally “for this” in the present context, points to the reason for an act.⁵³ The verb γράφω (graphō), “to write,” found here in the aorist tense, can be taken two ways. As a preterit aorist, it would refer to an act of writing that was done in the past. In that case, its antecedent would be the “harsh letter” Paul had previously written. As an epistolary aorist, it would refer to the act of writing taking place in the present but which would be in the past when it was actually read. In that case it would be this letter. The context (see discussion on the next phrase below) suggests that the latter is intended here.⁵⁴

that I might know the proof of you, whether ye be obedient in all things / to ascertain if you would be obedient in all things: The noun δοκιμή (dokimē), “proof, test,” refers to a process by which the value or truth of an object can be ascertained.⁵⁵ The nuance of the word is generally positive in that the process is usually designed to bring out the best of something.⁵⁶ The Apostle’s use of the conditional particle εἰ (ei), “if,” suggests, however, that in this case, the outcome is not certain. His request in this letter, therefore, is a test to see how genuine his readers are in their willingness to accept and follow him. Indeed, they must actually demonstrate their position.⁵⁷ To prove this, he must be not only ὑπήκοος (hypēkoos), “obedient,”⁵⁸ but more particularly εἰς πάντα (eis panta), in “all things.”⁵⁹ The phrase extends the proving beyond the immediate need to forgive and love the repentant person but also includes all that Paul has asked and will ask them to do. What this is he explains in the next verse.

2:10 To whom ye forgive any thing, I forgive also / Now whomever you forgive for anything, I also will forgive: The conjunction δέ (de), “now,”⁶⁰ returns the focus to the present situation. On χαρίζομαι (charizomai), “to forgive, bestow favor on,”⁶¹ see 2:7 above. Here Paul reverses the order of events, putting the Christians’ response first, and by so doing shows he is as willing to follow them in the act of forgiveness as he expects them to follow him in doing so. By this means he reinforces the solidarity between him and the branch members.⁶²

for if I forgave any thing, to whom I forgave it / for indeed what I have forgiven (if I have forgiven anything): Paul is likely using the vague indefinite pronoun τι (ti), “anything,” so as not to overstate his case. Even so, the oblique antecedent is the sin of the offender. Both uses of the verb χαρίζομαι (charizomai), “to forgive, bestow favor on,” are in the perfect tense, indicating that Paul forgave the individual in the past and that his forgiveness continues into the present.⁶³

The parenthetical expression, at first reading, seems rather dismissive considering the seriousness of the event. Given the context, however, it is unlikely that Paul is expressing any kind of uncertainty but rather deliberately understating his role in the whole affair for the sake of unity with his readers.⁶⁴

for your sakes forgave I it in the person of Christ / I have done so for you in Christ’s presence: The preposition διά (dia), in the present context, acts as a marker of a cause or reason for an act.⁶⁵ With the phrase διʼ ὑμᾶς (di’ hymas), “for your sake, for you,” Paul explains why he acts as he does. It is for their good or advantage. The noun πρόσωπον (prosopon) refers literally to the face, but here it is used figuratively, suggesting an action taken as if the Lord himself were present as witness.⁶⁶

2:11 Lest Satan should get an advantage of us / so that we may not be outwitted by Satan: With these words, Paul reveals a major reason why he is pushing for forgiveness all the way around. The phrase that introduces this clause, ἵνα μὴ (hina mē), “lest, so that not,” signals fear or apprehension that something bad could happen unless preventative measures are taken.

The noun σατάν (satan) acts as both a name and a title. It denotes literally an adversary, but here it refers to the enemy of God and of those who belong to him—that is, the Devil. The special emphasis in this verse is on his work to incite people to do evil.⁶⁷

The verb πλεονεκτέω (pleonekteō) denotes the act of taking advantage of another and thus, “to exploit, outwit, defraud, or cheat.”⁶⁸ Because “outwit” carries the idea of using craft, superior cleverness, or cunning (all a part of Satan’s tool chest) to get the better of another,⁶⁹ we use it in our Rendition.

for we are not ignorant of his devices / for we are not ignorant of his designs: The verb ἀγνοέω (agnoeō), “to be ignorant,” in the present context, does not denote a failure to understand but rather the absence of the knowledge of something.⁷⁰ The negative particle οὐ (ou), “not,” modifying agnoeō, shows that something is actually fully known (in this case Satan’s desires) and recognized for what it is. The noun νόημα (noema) refers to the activities of the mind and often means “purpose.”⁷¹ It carries a reference to Satan’s evil schemes, notably that which he intends to bring about by stratagem in an effort to reach his objective. Thus, we translated the word as “designs” in our Rendition.⁷² Paul could be using wordplay here between the verb and the noun such that the phrase could be read as “We are not unmindful of his mind.”⁷³

Analysis and Summary

For the first time, if obliquely, Paul reveals the seat of the problem he faced before and during his quick trip to Corinth. That problem centered on the activities of a certain “someone” (τις, tis) whom Paul does not name but who generated all the grief that went around.⁷⁴ It seems likely that this person was the one who headed the local opposition challenging the Apostle’s authority and doctrine.⁷⁵

Paul assures his readers that he recognizes that not only has he been hurt by this person’s attack but so has the whole branch (2:5). Indeed, the discord that the offender sowed hurt nearly everyone. It brought sincere sorrow and even grief to some once they realized how deeply this person had driven the wedge between the people and the Apostle.

The passage, however, illustrates Paul’s magnanimity. He does not name the individual and through this act of kindness shows his desire to continue not only the individual’s but also the branch’s healing process. The censure imposed on the individual by the majority of the branch has done what it was intended for, either in intensity or duration. Thus, Paul insists not only that no more punishment is needed but also that the person should be fully taken care of and encouraged to keep the commandments (2:6).⁷⁶

In addition to the one above, Paul likely intends to send another message, this one to the minority who had originally sided with the individual. The more tacit message is that Paul’s chief interest is not that of punishment but of unity and oneness. His major desire is that of unity within the Christian community under apostolic leadership.⁷⁷

To help the community heal, Paul admonishes his readers to care for the individual (2:7). The verb he uses (χαρίζομαι, charizomai) means to bestow favors or gifts and carries the idea of a gracious and caring attitude given freely.⁷⁸

But Paul asks for even more. He wants the Saints to reach out and encourage (παρακαλέω, parakaleō) the individual. The idea behind the word is to give that which heals, lifts, and inspires him to repent. Thus, the forgiven one would be fortified “in heart, mind, and soul.”⁷⁹ By extending such sincere kindness to him, any residual resistance on his part would likely be overcome and full fellowship established. This is exactly the condition Paul wants. The Apostle, however, wants even more. Because the demands of repentance have been met, to continue the punishment might cause the person to end up drowning (καταπίνω, katapinō) in a sea of grief, an act that would be both unfortunate and inappropriate. Once repentance has done its work, further discipline would be nothing less than punitive, “leading to a sort of grief that is worldly and finds no relief in God’s redemptive approach to sin” (compare 7:9–11).⁸⁰ Thus, modern revelation states, “Reproving betimes with sharpness, when moved upon by the Holy Ghost; and then showing forth afterwards an increase of love toward him whom thou hast reproved, lest he esteem thee to be his enemy” (D&C 121:43).

Paul asks his readers to respond in love (2:8). “For Paul, [love] is not an ethereal concept but is a concrete reality fully expressed in the teachings and actions of the Master. It is neither a sweet sentiment nor even some motivational power behind certain actions. For him, it is action; nothing less will do. Where inaction resides, love does not. As such agapē [ἀγάπη, “love”] is neither a human virtue inherent within the soul nor a talent developed by discipline and hard work. It is the touch of the divine.”⁸¹ It is this kind of love Paul wants his readers to extend to the once-offender. And there is good reason. He must be not only forgiven but also raised to his former position of respect. The reason is that to punish the person without healing him would make all losers.⁸²

The Apostle admits that he writes in order to test them to see if they will do as he requests (2:9). Since many had been hurt by the offender (2:5), the Apostle’s request is a good test to see if they will accept Paul and follow his example in forgiving the man. But the test goes further, for they must show a willingness to follow apostolic authority “in all things” (εἰς πάντα, eis panta). The reason is that “partial obedience is disobedience. Church discipline cannot be conducted halfway, since its effectiveness depends in part on a clearly defined and united stand in relation to the offender.”⁸³

On the other hand, Paul’s insistence on full fellowship reveals he is not a bit interested in demonstrating any kind of victory, and thus dominance, over the man but rather in the well-being of the Church as a whole. No lingering bitterness is to canker the soul of the congregation. His request maintains his position as “both a servant-figure and an appointed leader.”⁸⁴

Paul has already enjoined forgiveness for the sake of the offender to prevent him from becoming overwhelmed by excessive sorrow (2:7). Now he does so for the sake of δι’ ὑμᾶς (di hymas)—that is, the wellbeing of the branch members (2:10). He constructs this sentence thus so as to downplay his own role in the forgiving process and elevate that of his readers. What they forgive, he says, he will also forgive. He assures them that any forgiveness on his part has been for their sake and emphasizes the sincerity of his position by stating he has done so as if the Savior himself were present as witness (ἐν προσώπῳ Χριστοῦ, en prosōpō Christou).

The passage shows that Paul views Church discipline as based on a sincere expression of both love and grace. It demands accountability and change, leading to a more Christ-centered life. Those who mistakenly see grace as only forgiveness miss its real substance and purpose. It is not an escape from confronting an injured soul guilty of blatant and public sin. It is rather the means by which that soul can be healed and transformed. Paul clearly shows that grace demands not only forgiveness on the part of the offended but also reformation on the part of the offender.⁸⁵ Seeking revenge on one who has truly repented of his sins and seeks for forgiveness betrays an unmerciful and hardened character itself very much in danger of judgment.⁸⁶

The Apostle states that he has forgiven everyone of everything; albeit the repentant offender stands in the foreground. Paul stresses that he has done so as a necessary foil against Satan’s designs and purposes (νόημα, noēma) that are aimed at outwitting (πλεονεκτέω, pleonekteō) the Saints and bringing them under his spell (2:11). Paul is well aware of the adversary’s tactics, especially his desire to destroy the Church (2 Thes. 2:9–10). Through the power of forgiveness, Paul works to guard against a number of possible attacks by Satan. If all had a forgiving heart, he understands, it would hinder the minority (those who had sided with the offender) from retaining hard feelings and thus open the way to full unity with the majority as well as with Paul himself.⁸⁷ It would also help individuals, as the Apostle notes elsewhere, remain reconciled to one another and thus protect them from returning to “the dominion of darkness” from which they had been rescued and brought “into the kingdom of [God’s] beloved Son through whom [they] have redemption and the forgiveness of sin” (Col. 1:13–14, our translation).

An unwillingness to fellowship others by being forgiving and bestowing kindness and encouragement works well to bring them under Satan’s power. This is because the lack of acceptance can eat at their souls, igniting the desire for recompense and often revenge. Unfortunately, an unforgiving attitude did handicap these early Saints. Indeed, as the Lord revealed, “My disciples, in days of old, sought occasion against one another and forgave not one another in their hearts; and for this evil they were afflicted and sorely chastened. Wherefore, I say unto you, that ye ought to forgive one another; for he that forgiveth not his brother his trespasses standeth condemned before the Lord; for there remaineth in him the greater sin. I, the Lord, will forgive whom I will forgive, but of you it is required to forgive all men” (D&C 64:8–10). Here we see Paul fighting against this very outcome. In this section, Paul teaches the gospel principle of loving and fellowshipping others, even those who are difficult to love.

Paul’s Anxiety in Troas (2:12–13)

At this point in his narrative, Paul returns to reporting on his activities. Instead of going by sea, which he likely would have done had he headed straight for Corinth, he has taken the land route going through the province of Mysia along what is now the western coast of Turkey. His objective is to eventually reach Corinth, but he has determined to visit the churches in Macedonia along the way and collect their offerings for the Jerusalem poor.

Greek Text

12 Ἐλθὼν δὲ εἰς τὴν Τρῳάδα εἰς τὸ εὐαγγέλιον τοῦ Χριστοῦ καὶ θύρας μοι ἀνεῳγμένης ἐν κυρίῳ, 13 οὐκ ἔσχηκα ἄνεσιν τῷ πνεύματί μου τῷ μὴ εὑρεῖν με Τίτον τὸν ἀδελφόν μου, ἀλλὰ ἀποταξάμενος αὐτοῖς ἐξῆλθον εἰς Μακεδονίαν. [SBLGNT]

Translation Notes and Comments

2:12 Furthermore, when I came to Troas / Now, when I came to Troas: The conjunction δέ (de), “now,” indicates that Paul is opening a new unit of discussion. It will focus on his feelings about the ministry and God’s work. The noun Τρῳάς (Trōas), “Troas,” refers to the capital of the Roman province of Mysia. Though populated at the height of Macedonian power in the fourth century, the Macedonian general Lysimachus renamed it Alexandria Troas in 301 BC in honor of the famous Alexander the Great. Caesar Augustus (Octavian) made it a Roman colony with all the privileges of cities of that legal distinction. From that time on it was known simply as “Troas.” Its excellent harbor, opening as it did into the Aegean Sea, made it a strategic location for any wanting to cross to Neapolis in Macedonia, where the main Roman highway Via Egnatia began and stretched all the way to Rome itself. As the major port connecting Anatolia and Europe, the city thrived. In Paul’s day it had a stable population of about forty thousand.⁸⁸ It was from here that Paul and Luke sailed in response to the Apostle’s vision in which he saw a Macedonian man beseeching him to come and preach the gospel to the people (Acts 16:1–13). Though the city would have been an excellent location for missionary work, it appears that, due to the urgency of the vision, the Apostle did not stop to preach the gospel at that time. Now, having been forced out of Ephesus,⁸⁹ he returned to the city in order to catch a ship to Greece. His letter indicates that missionary work had been going on and quite a number of people had been converted.

Paul, however, may have been referring to more than the city itself. This is because the phrase he used contains a definite article, τὴν Τρῳάδα (tēn Trōada), which could be interpreted as “the Troad,” thus referring to the region in which the city sits. Since the Apostle most often does not use a definite article when he refers to a city,⁹⁰ its use here suggests he likely had the region in mind. If that is the case, then the gospel had spread throughout the area.

to preach Christ’s gospel / to preach the gospel of Christ: The noun εὐαγγέλιον (euangelion), literally “good news,” is usually translated as “gospel,” and in the New Testament it has two main meanings. It can describe the act of proclaiming the gospel or refer to the content or principles of the gospel.⁹¹ We have followed the KJV in assuming it is used in the first sense so that we have translated the phrase εἰς τὸ εὐαγγέλιον τοῦ Χριστοῦ (eis to euangelion tou Christou), literally “for the preaching of gospel of Christ,” as “to preach the gospel of Christ,” where the preposition εἰς (eis) expresses “purpose.”⁹²

and a door was opened unto me of the Lord / and a door was opened for me by the Lord: The noun θύρα (thyra), “door,” is used figuratively here, denoting something that has been made possible.⁹³ In this case the possibility comes from direct divine intervention. The verb ἀνοίγω (anoigō), “to open,”⁹⁴ found here in the form of a perfect passive participle, suggests that the Lord had made something possible for the Apostle at one point in the recent past and that he took advantage of it as soon as he could. Paul does not explain what that opportunity was.

2:13 I had no rest in my spirit / I had no rest for my spirit: The perfect tense of the verb ἔχω (echō), “to have,” is one of the few examples of a dramatic or historical perfect found in the New Testament. Like the related historical present, historical perfect is a rhetorical device used to “describe an event in a highly vivid way.”⁹⁵ The noun πνεῦμα (pneuma), “spirit,” denotes both feelings and emotions and points to how deeply Paul was affected.⁹⁶

because I found not Titus my brother / because I did not find my brother Titus there: This phrase, τῷ μὴ εὑρεῖν με Τίτον (tō mē heurein me Titon), is difficult to translate, largely because it is the only example in the entire New Testament of an infinitive with a dative definite article. It reads literally, “for me not to find Titus.” Given the context, we have followed the KJV and taken the infinitive in a causative sense in our Rendition.⁹⁷

Titus was from Antioch and apparently a convert of Paul’s. He, like his fellow worker Timothy, was a companion of Paul. Unlike Timothy, however, both Titus’s parents were Gentiles. In AD 49, he accompanied Paul to the Jerusalem Council and became the test case to determine whether or not Gentiles needed to be circumcised and follow the Mosaic law (Acts 15). For the sake of the ministry, Paul had insisted that Timothy be circumcised because his mother was Jewish.⁹⁸ The Apostle, however, refused to have Titus do the same since he had no Jewish connection. Paul’s position was that the Mosaic law, being fulfilled in Christ, was done away for Gentiles. The Council decided in favor of Paul’s position (Gal. 2:1–10). Titus later accompanied Paul on his third missionary journey and acted as his spokesperson. The Apostle sent him to Corinth with the “harsh letter” with the hope he could remedy the fallout caused by both Paul’s antagonist and the Apostle’s painful visit.⁹⁹ He was successful in doing so, but the Apostle did not know that until they finally met each other in Macedonia. In the meantime, Paul was very concerned about how the Christians responded to his letter.

Due to Titus’s success as troubleshooter and peacemaker, Paul used him as courier for this letter, 2 Corinthians, and also enlisted his support in gathering the collection for the poor in Jerusalem. Some eight years later, after Paul’s first Roman imprisonment, he had Titus again join him at Ephesus, where they journeyed to Crete. There Titus remained to act as its chief minister. While he was there, he received a letter from Paul instructing him on items for the ministry. Sometime thereafter he was sent on a mission to Dalmatia, and from there he has been lost to history.¹⁰⁰

but taking my leave of them / So I said farewell to them: The contrasting connective conjunction ἀλλά (alla), “but,” can be taken in two ways. First, it sets this phrase in contrast to the “open door” that Paul mentioned earlier, and taken in this way it suggests that even though he received a spirit-inspired opportunity to preach the gospel, Paul decided to move on. However, after a negative (such as we find introducing this verse), alla can mean “on the contrary, so that,” or simply “so.”¹⁰¹ In that case, the Apostle is referring not to his preaching of the gospel but to his restless spirit that was driving him forward. Given the context, this is the likely nuance.

The plural pronoun αὐτοῖς (autois), “to them,” refers to specific people, but Paul does not indicate who they are. The context suggests, however, that the Corinthian Saints would have been familiar with the referents, and therefore they were likely fellow Christians (see Acts 18:18, 21).

I went from thence into Macedonia / and departed for Macedonia: The noun Μακεδονία (Makedonia), “Macedonia,” refers to the Roman province directly north of Achaia. Originally it had been a kingdom, and both Philip and Alexander the Great (fourth century BC) expanded its power and area. In 148 BC, its self-styled king, Andriscus of Macedon, opposed Roman advances into the area and was roundly defeated. The Roman Senate then organized the whole region into the new and rather large province that took up the whole of the northern Greek peninsula.¹⁰²

Analysis and Summary

Some feel that Paul headed for Troas in fear that Titus had been hindered from meeting him earlier due to sickness, accident, or being waylaid by bandits. Perhaps fear drove the Apostle’s anxiety and desire to find and help him.¹⁰³ The text, however, is clear that whatever was driving Paul, it was for the purpose of preaching the gospel of Christ (2:12). The effect of not heading directly to Corinth by ship added a great deal of time and effort to the journey, nearly tripling the miles Paul had to travel. He was, however, not his own man. He was an Apostle of the Lord working under his command and was determined to do whatever his Savior demanded. That meant flexibility, “a willingness to move in unexpected ways under the Lord’s leadership. The call to go north for the sake of the gospel preempted the apostle sticking to a previously communicated itinerary, and this insight forms the capstone of his defense of his changed itinerary.”¹⁰⁴

Paul is clear that the hand of the Lord was involved in his movements. It was God who opened a door for the Apostle to accomplish a certain mission, and he responded to it. Unfortunately, Paul does not say what that mission was. His focus is more on his anxiety over the absence of his companion Titus, and therefore, he is vague in exactly what happened before he met Titus in Macedonia. He states simply that he came for the sake of the gospel of Christ and that “a door had been opened for me by the Lord” (2:12, NR). His words can be taken in at least two ways depending on how one takes the connective καί (kai), “and.” Most scholars take it simply as connecting two ideas, that Paul came to Troas and—that is, because—the Lord opened the door for him to proclaim the gospel. Taken thus, the Apostle came, under inspiration, to Troas for the purpose of preaching the gospel and found a very warm reception among several people living in the area.¹⁰⁵ In this view, though the labor was moving with success, Paul was so anxious due to Titus’s failure to meet him that he forsook the work in order to find his companion.

It is not difficult to read the text this way, but the idea that he came to Troas because the Lord had opened the way for him to preach the gospel in the area is reading words into the text that are not there. It is possible that the connective kai, “and,” could be used in the continuative sense connecting the two events in a consecutive way. Read in this way, Paul was at Troas already, and then the Lord provided an opportunity for him to move on to Macedonia. Thus, the Apostle was not shirking his duty as a missionary but following the Lord’s lead.

The frustration he faced in not meeting with Titus may have been due to climate. During the winter, sea passage was very dangerous. Between October and March, few ships would venture out under the treacherous conditions stirred by the Mediterranean winds and waters. It may be that Paul found a way of getting to Macedonia much earlier than he had anticipated.¹⁰⁶ Thus, the “open door” he refers to was a way of crossing the Aegean Sea to Macedonia and hunting for Titus while engaging in the work there. In that case, his anxiety was due both to the opportunity to further the work and his need to find his companion. Certainly, the glowing report he records concerning the churches in that area (8:1–4) suggests that the ministry there was proving fruitful.¹⁰⁷ Whatever the case, Paul said goodbye to his fellow Saints in Troas and headed for Macedonia.

Paul’s Reflections on the Effects of the Gospel (2:14–17)

At this point, the Apostle stops his narrative and does not return to it until 7:5. Rather, he takes time to rhapsodize on the effects of the gospel on its hearers and to explain his own ministry in light of the power of the word. This rather abrupt break has led some commentators to posit that this portion of the epistle is an insertion added by a later redactor.¹⁰⁸ However, a close reading shows how this examination of the power and purpose of gospel and Paul’s faithful ministering therein integrates purposefully into the Apostle’s overall theme and self-defense.¹⁰⁹

In this section (2:14–7:4) Paul first lays down the foundation for his defense and then builds upon it. In it he gives his readers a number of compelling reasons why they should be delighted that they received the gospel through him—indeed, that he is their Apostle. For these reasons, as he tacitly implies, they should be neither criticizing him nor comparing him with those interloping false Apostles who were challenging Paul’s authority and preaching a false gospel.¹¹⁰

This section contains the very heart of the letter’s message. Here we find a theological richness unparalleled in the whole of the New Testament gained through the depth of Paul’s reflections on the nature of true ministering. It could easily be seen as a digression from the narrative flow, since the Apostle leaves his account of seeking Titus only to return to it later.¹¹¹ Yet it is not a digression in the sense of being off topic. It is, rather, the ground on which the epistle stands and which gives the whole “its theological center of gravity.”¹¹² It is based on Paul’s thoughtful reflections and his sincere testimony, which focuses on three aspects of his devout Christ-centered ministry: the first, found in 2:14–4:6, treats the dynamics of such a ministry; the second, found in 4:7–5:10, reflects on the suffering too often associated with that ministry; and the third, found in 5:11–7:4, contains Paul’s appeal to his readers to accept him and his companions as true representatives of the authentic gospel. The whole brings together “a poignant treatment of the theological, ethical, and spiritual superiority of true Christian ministry, which exhibits a posture of submission to God,” lived with integrity before the Saints with the objective of full reconciliation with the Father.¹¹³

Greek Text

14 Τῷ δὲ θεῷ χάρις τῷ πάντοτε θριαμβεύοντι ἡμᾶς ἐν τῷ Χριστῷ καὶ τὴν ὀσμὴν τῆς γνώσεως αὐτοῦ φανεροῦντι διʼ ἡμῶν ἐν παντὶ τόπῳ· 15 ὅτι Χριστοῦ εὐωδία ἐσμὲν τῷ θεῷ ἐν τοῖς σῳζομένοις καὶ ἐν τοῖς ἀπολλυμένοις,16 οἷς μὲν ὀσμὴ ἐκ θανάτου εἰς θάνατον, οἷς δὲ ὀσμὴ ἐκ ζωῆς εἰς ζωήν. καὶ πρὸς ταῦτα τίς ἱκανός;17 οὐ γάρ ἐσμεν ὡς οἱ πολλοὶ καπηλεύοντες τὸν λόγον τοῦ θεοῦ, ἀλλʼ ὡς ἐξ εἰλικρινείας, ἀλλʼ ὡς ἐκ θεοῦ κατέναντι θεοῦ ἐν Χριστῷ λαλοῦμεν. [SBLGNT]

Translation Notes and Comments

2:14 Now thanks be unto God, which always causeth us to triumph in Christ / But thanks be to God who always leads us in a triumphal procession with Christ: With the adversative connective δέ (de), “now, but,” Paul contrasts his anxiety over his temporal concerns that have been his major focus in this section with his delight in the success of the spiritual, which he now turns to. He gives God full credit for the achievement he has seen in the spreading of the gospel. The noun he uses, χάρις (charis), “thanks,” indicates “a gift to God,” but idiomatically it denotes a deeply felt expression of thanks for divine favor or assistance. Though often translated as “grace,” in this context, it carries the sense of deeply felt gratitude as an “appropriate response to the Deity for benefits conferred.”¹¹⁴ That Paul often uses this expression (see 8:16; 9:15; Rom. 6:17; 7:25; and 1 Cor. 15:57) shows how conscious he is that the Father stands behind all the success that has gone on.

To push his point, Paul appeals to the imagery of a grand parade. The verb θριαμβεύω (thriambeuō), found here in the form of a present active participle, refers to a celebratory procession, but of what kind exactly is debated.¹¹⁵ This is because the word can refer to any public celebration of victory, and Paul, the only New Testament writer to use the term (here and in Col. 2:15), does not specify what he means. Given, however, the widespread use of the verb to describe the elaborate parade called a triumph, given to celebrate the victory of a Roman general,¹¹⁶ most scholars feel that this is what the Apostle had in mind, and we agree.¹¹⁷ The force of the participle is important here. Though in the present tense, it carries an imperfective aspect that emphasizes the ongoing nature of the Christians’ triumph in Christ.¹¹⁸

and maketh manifest the savour of his knowledge by us in every place / and makes known the fragrance of the knowledge of him through us in every place: In addition to leading his missionaries in triumph, God does more.¹¹⁹ The verb φανερόω (phaneroō) refers to making something publicly known.¹²⁰ The noun γνῶσις (gnosis) denotes comprehending or intellectually grasping an idea or fact¹²¹ and in this case, it is an understanding of the nature of Christ. The noun ὀσμή (osmē) denotes a scent or odor.¹²² In general Greek literature, it most often referred to a rather unpleasant order, but among the writings of the Jews and Christians, it denoted a pleasant fragrance.¹²³ In the Roman triumphal parade, a large group of men bearing censures in which burned frankincense and other aromatic spices immediately preceded the general (thus holding pride of place).¹²⁴ Among some Greek thinkers, smell was viewed as having “life-giving force,”¹²⁵ infusing a divine quality in existence. Paul’s imagery picks up this idea and pictures the witness of Christ, due to the work of the disciples, as a pleasant aroma wafting everywhere and changing lives.

2:15 For we are unto God a sweet savour of Christ / For we are to God the pleasant odor of Christ: The noun εὐωδία (euōdia) denotes a pleasing smell,¹²⁶ but it is used here metaphorically for that which pleases God. In this case, it represents Paul and his companions because they are doing the work of the Savior and thus carry, as it were, his delightful fragrance.

in them that are saved / among those who are saved: The verb σῴζω (sōzō), “to save,” found here as a present passive participle with a theological nuance, denotes being preserved from death and hell. The means of doing so includes both human and divine agents; albeit the Father is the ultimate source, but he works primarily through the Son. Those who are “the saved” accept him as their Lord and in faith follow his ways.¹²⁷

and in them that perish /and among those who are perishing: The verb ἀπόλλυμι (apollymi), “to destroy,” found here as a present passive participle, carries the idea of moving to destruction.¹²⁸ The use of the participle suggests that the referents have not yet spiritually died but are moving toward that end.

2:16 To the one we are the savour of death unto death / To the latter an odor of death unto death: Paul again uses the noun ὀσμή (osmē), “smell” (see 2:14 above), to get his point across. In the case of those who reject the gospel, God’s word not only carries a stench but acts as an actual poison leading to death.

and to the other the savour of life unto life / but to the former of life unto life: For the believing, the gospel not only carries a sweet fragrance but actually brings with it a strengthening and invigorating power advancing a higher quality of spiritual life.

And who is sufficient for these things? / And who is qualified for these things?: The adjective ἱκανός (hikanos) denotes that which is fit, adequate, appropriate, or qualified but connotes what is worthy or good enough.¹²⁹ The demonstrative adjective ταῦτα (tauta), “these things,” refers to the overwhelming power held within the gospel and its preaching. The word of God deals with life and death but not on a mere mortal scale. Its ramifications are eternal.¹³⁰ Therefore, Paul’s question is a good one: Who is qualified to preach the word and explain the works of God?

2:17 For we are not as many, which corrupt the word of God / For we are not like so many others who peddle the word of God for profit: The verb καπηλεύω (kapēleuō) denotes the peddling, trading, or hawking of wares and other products. The word, however, carries the very negative nuance of deceptiveness and being motivated by greed and profit. It also suggests adulteration.¹³¹ That Paul attributes this trait to οἱ πολλοί (hoi polloi), “the many,” suggests that a number of parties were guilty of trying to profit from the word of God and were anything but careful to keep it pure.

but as of sincerity, but as of God, in the sight of God speak we in Christ / On the contrary, we speak in Christ before God as men of pure motive, as men of God: The conjunction ἀλλα (alla), “but, rather,” sets up a contrast and is thus translated as “on the contrary” in our Rendition.¹³² Doing so emphasizes the distance Paul puts between himself with his coworkers and those who preach for gain. The phrase “in Christ” (ἐν Χριστῷ, en Christō) suggests that Paul speaks or proclaims the Savior’s words. In the phrase “before God” (κατέναντι θεοῦ, katenanti theou), the preposition κατέναντι (katenanti), “before,” carries the nuance “in the sight of” or “in the judgment of”¹³³ and suggests that Paul insists that God himself stands as judge over what the Apostle and his coworkers are doing. The noun εἰλικρινεία (eilikrineia) denotes that which is free of dissimulation and, therefore, emphasizes the purity of motives.¹³⁴ The phrase “as men of God” (ὡς ἐκ θεοῦ, hōs ek theou) denotes those in whom God finds favor.

Analysis and Summary

At this point, Paul breaks into his narrative with a joyful praise to God, expressed in a metaphorical description of his work (2:14). The Apostle unites three images—a triumphal parade, a sweet aroma, and a pungent odor—to show his understanding of God and how he works. Understanding how Paul integrates the three images reveals what he had in mind.¹³⁵

The Apostle draws his readers’ attention away from the anxiety-filled account of his travels and toward the success of the gospel by appealing to the imagery of the pompa triumphalis,¹³⁶ a very elaborate parade that celebrated the success of a Roman general and drew crowds of thousands. Among the items exhibited in the parade were the more spectacular spoils of war and important captives. Before the proud general came a large number of men holding censers burning sweet-smelling spices and frankincense,¹³⁷ while the victorious troops brought up the rear of the parade.¹³⁸ These herded the defeated captives before them, some on their way to execution.

Paul shows God as the triumphator but not apart from Jesus.¹³⁹ They are victorious together. This is an important point, for though God leads the procession, he does so with Christ. It is this image of co-victors that constitutes the special knowledge of Christ Paul wishes to present. But God does more than enjoy praise with his Son; he manifests the gospel—meaning victory through Jesus—as a sweet aroma that wafts everywhere. Here is where the missionaries come in; they act as his agents.

But what role do they play in the imagery of the grand parade? It could be that the Apostle sees himself and companions as captives being led in God’s triumphal procession, carrying the embarrassment of being public spectacles, and bearing the full brunt of social shame.¹⁴⁰ Because he frequently applies the label of “slave” (δοῦλος, doulos) to himself (for example, see Rom. 1:1; 1 Cor. 9:19; and Gal. 1:10) as well as that of a prisoner of war (see Rom. 16:7; Col. 4:10; and Philem. 1:23), this view seems well taken.

However, the feel of the whole section suggests the Apostle sees neither himself nor his fellow missionaries as defeated and disgraced but rather as fellow triumphators sharing fully in God’s victory.¹⁴¹ Indeed, God uses them in the role of the incense bearers that spread the aroma of victory everywhere.¹⁴² The Apostle notes that, from God’s point of view, the missionaries themselves are the ones who bear the sweet fragrance of Christ (2:15) and carry it to others.

The odor, though the same for all, has several very different effects on those who smell it (2:16). In the imagery of the parade, to the prisoners of war on their way to execution, it would dramatize not only their defeat but also their death. To them the scent would be awful.¹⁴³ For the victorious on their way to great reward and renown, it would indicate not only their success but also their triumph. To them the aroma would be the sweetest of fragrances.

In a less metaphorical sense, to the intractably unbelieving and resolute apostate, the word of Christ not only carries the stench of death but acts as a poison to bring death about. To the faithful and believing, it is the fragrance that not only bespeaks of an ever-increasing abundance of life but also acts as a life-giving force. The Apostle’s imagery shows vividly not only how the gospel divides people, demanding as it does some kind of response, but also its inherent power to bring life or death.¹⁴⁴

Given the gospel’s awful power, it is little wonder that Paul asks who is actually qualified to preach the word and declare the works of God (2:16). The Apostle looks to “a profoundly staggering, deeply sobering reality. Those who proclaim the gospel participate in cosmic-sized matters, spiritual life and death, liberation and destruction. Who can be considered adequate for such a role? This maybe the key question in the whole book, for Paul seeks to establish the fundamental difference between his gospel ministry and the misguided ‘ministries’ of those who seek to lead the Corinthians in his absence.”¹⁴⁵ He will answer the question in 3:5.

Staying with the metaphor of aromas, Paul uses the analogy of peddlers hawking spices (καπηλεύω, kapēleuō) to move to his next point. Some peddlers of his day carried all kinds of spices and aromatic herbs in their wares. Rabbinic literature used stories of such peddlers to teach important lessons. One had to be careful of these men, some stories warn, for their products could be beneficial or harmful depending on what they were and how people used them.¹⁴⁶

Paul compares himself to a peddler but not of the mundane sort. He is, indeed, no mere merchant of worldly items, for his wares have spiritual consequences and, as he has already pointed out, can be either harmful or beneficial depending on the spiritual state of those who hear him.¹⁴⁷ He castigates those who “peddle the word of God for profit” (2:17, NR). There were, as the Apostle notes, “many” (οἱ πολλοί, hoi polloi) who were guilty of doing so. This practice would likely open the door to, in LDS parlance, the practice of priestcraft. This enterprise carries a very grave danger, for “priestcrafts are that men preach and set themselves up for a light unto the world, that they get gain and praise of the world” (2 Ne. 26:29). These people care nothing for the truth and are therefore willing to say whatever is necessary, thereby adulterating the word of God in order to get profit from the lazy, sinful, or gullible people.

The Book of Mormon gives a very clear picture of how they work. A good example is Nehor. He insisted that his teachings were based on “the word of God” and likely used passages from the Old Testament to support his views. He “testified unto the people that all mankind should be saved at the last day, and that they need not fear nor tremble, but that they might lift up their heads and rejoice; for the Lord had created all men, and had also redeemed all men; and, in the end, all men should have eternal life.” He further insisted that those in the ministry should be paid. By teaching the latter, he introduced priestcraft among the Nephites (Alma 1:2–4, 12).¹⁴⁸ That those who followed this false theology built their man-made doctrine on the scriptures is suggested by the work of Sherem. He stoutly defended the Pentateuch, insisting on the importance of keeping the Mosaic law. He, however, stressed that because no one could know the future, any teaching about the coming of Christ was not only bogus but blasphemous (Jacob 7:1–20).¹⁴⁹ By implication, he was also objecting to the higher morality that Christian worship, as preached by Jacob, demanded. Sherem anchored his teachings on the value of the law as the only means of salvation. The result would have likely been what we see among certain Jews in New Testament times, who insisted on works of righteousness as the means of salvation and therefore rejected the Savior.¹⁵⁰

Paul concludes this section by tacitly addressing one of the main charges his antagonists have brought against him. Their claim is that he is no Apostle because he refuses to accept patronage. His primary motive, they apparently insist, was to secretly bilk the Saints out of money through his appeal for assistance to the Jerusalem poor. As such, they claimed, he was a dishonest schemer, unlike themselves—they were perfectly willing to accept support, and further, they had letters to authenticate their authority.¹⁵¹

The Apostle sets himself and his coworkers apart from these men who are most willing to preach the gospel for hire. Paul insists that he and the other missionaries work from a “pure motive,” as they are “men of God” (2:17, NR). To stress the point of the purity of their motives, he uses the very strong phrase “according to God’s judgment” (κατέναντι θεοῦ, katenanti theou). By this means, the Apostle sets the foundation for his defense, on which he will build starting in chapter 3.