Exegetical and Hermeneutical Commentary of 2 Corinthians 2:16
To the one [we are] the savor of death unto death; and to the other the savor of life unto life. And who [is] sufficient for these things?
16. To the one we are the savour of death unto death; and to the other the savour of life unto life ] The reading accepted by most recent editors is ‘a savour arising from death and resulting in death,’ and ‘a savour arising from life and resulting in life,’ according to a construction common to St Paul, of which the most remarkable instance, perhaps, is Rom 1:17. The Gospel is a savour arising from death, because it proclaims the Death of Christ as the foundation of all reconciliation. Cf. Joh 9:39; 1Co 1:23-24; 1Co 15:14-18; 1Pe 2:7-8. To those only who believe in a risen, ascended, living Christ, is the Gospel a savour arising from, and tending to life. Dr Plumptre remarks on the way in which the figure of the triumphal procession is kept before the reader. To some of those who were being led in procession the odour of the incense “would seem as a breath from Paradise, giving life and health; to others its sweetness would seem sickly and pestilential, coming as from a charnel house.”
And who is sufficient for these things? ] The thought occurs to the Apostle that the wondrous effects consequent on the first proclamation of Christ’s Gospel are far above unassisted human powers. Cf. 1Co 2:12-16. But he defers the consideration of this topic to ch. 2Co 3:5, confining himself at present (see next verse) to assigning the reason for his exclamation, namely, that he can fearlessly appeal to what was above man’s natural ability, the transparent honesty, and thorough faithfulness to God, of his preaching. Perhaps also the Apostle intends to convey the idea that what may be an easy task for those who proclaim a spurious Gospel, is one that demands the utmost watchfulness on the part of the genuine minister of Christ.
Fuente: The Cambridge Bible for Schools and Colleges
To the one – To those who perish.
We are the savour of death unto death – We are the occasion of deepening their condemnation, and of sinking them lower into ruin. The expression used here means literally, to the one class we bear a death-conveying odor leading to their death – a savor, a smell which, under the circumstances, is destructive to life, and which leads to death. Mr. Locke renders this: To the one my preaching is of ill savor, unacceptable and offensive, by their rejecting whereof they draw death on themselves. Grateful as their labors were to God, and acceptable as would be their efforts, whatever might be the results, yet Paul could not be ignorant that the gospel would in fact be the means of greater condemnation to many; see the notes on 2Co 2:15. It was indeed by their own fault; yet wherever the gospel was preached, it would to many have this result. It is probable that the language here used is borrowed from similar expressions which were common among the Jews. Thus, in Debarim Rabba, sec. 1, fol. 248, it is said, As the bee brings home honey to the owner, but stings others, so it is with the words of the Law. They (the words of the Law) are a savor of life to Israel, but a savor of death to the people of this world.
Thus, in Taarieth, fol. 7, 1, Whoever gives attention to the Law on account of the Law itself, to him it becomes an aromatic of life ( cam chayiym), but to him who does not attend to the Law on account of the Law itself, to him it becomes an aromatic of death ( cam mowt) – the idea of which is, that as medicines skillfully applied will heal, but if unskillfully applied will aggravate a disease, so it is with the words of the Law. Again, The word of the Law which proceeds out of the mouth of God is an odor of life to the Israelites, but an odor of death to the Gentiles; see Rosenmuller, and Bloomfield. The sense of the passage is plain, that the gospel, by the willful rejection of it, becomes the means of the increased guilt and condemnation of many of those who hear it.
And to the other – To those who embrace it, and are saved.
The savor of life – An odor, or fragrance producing life, or tending to life. It is a living, or life-giving savor. it is in itself grateful and pleasant.
Unto life – Tending to life; or adapted to produce life. The word life here, as often elsewhere, is used to denote salvation. It is:
- Life in opposition to the death in sin in which all are by nature;
- In opposition to death in the grave – as it leads to a glorious resurrection;
- In opposition to eternal death; to the second dying, as it leads to life and peace and joy in heaven; see the words life and death explained in the notes on Rom 6:23. The gospel is the savor of life unto life, because:
- It is its nature and tendency to produce life and salvation. It is adapted to that; and is designed to that end.
- Because it actually results in the life and salvation of those who embrace it. It is the immediate and direct cause of their salvation; of their recovery from sin; of their glorious resurrection; of their eternal life in heaven.
And who is sufficient for these things? – For the arduous and responsible work of the ministry; for a work whose influence must be felt either in the eternal salvation, or the eternal ruin of the soul. Who is worthy of so important a charge? Who can undertake it without trembling? Who can engage in it without feeling that he is in himself unfit for it, and that he needs constant divine grace? This is an exclamation which anyone may well make in view of the responsibilites of the work of the ministry. And we may remark:
(1) If Paul felt this, assuredly others should feel it also. If, With all the divine assistance which he had; all the proofs of the unique presence of God, and all the mighty miraculous powers conferred on him, Paul had such a sense of unfitness for this great work, then a consciousness of unfitness, and a deep sense of responsibility, may well rest on all others.
(2) It was this sense of the responsibility of the ministry which contributed much to Pauls success. It was a conviction that the results of his work must be seen in the joys of heaven, or the woes of hell, that led him to look to God for aid, and to devote himself so entirely to his great work. People will not feel much concern unless they have a deep sense of the magnitude and responsibility of their work. People who feel as they should about the ministry will look to God for aid, and will feel that he alone can sustain them in their arduous duties.
Fuente: Albert Barnes’ Notes on the Bible
Verse 16. To the one we are the savour of death unto death] There are several sayings among the ancient Jewish writers similar to this. In Debarim Rabba, sec. i. fol. 248, it is said: “As the bee brings home honey to its owner, but stings others; so it is with the words of the law;” : sam chaiyim leyisrael, “They are a savour of lives to the Israelites:” vesam hammaveth leomoth haolam, “And a savour of death to the people of this world.” The learned reader may see much more to this effect in Schoettgen. The apostle’s meaning is plain: those who believe and receive the Gospel are saved; those who reject it, perish. The meaning of the rabbins is not less plain: the Israelites received the law and the prophets as from God, and thus possessed the means of salvation; the Gentiles ridiculed and despised them, and thus continued in the path of death. 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. For how can they escape who neglect so great a salvation? The sun which nourishes the tree that is planted in a good soil, decomposes and destroys it if plucked up and laid on the surface.
That the saved, , and they that perish, mean those who receive and obey the Gospel, and those who reject it and live and die in sin, needs no proof. No other kinds of reprobate and elect, in reference to the eternal world, are known in the BOOK of GOD, though they abound in the books of men. The Jews were possessed with such an exalted opinion of their own excellence that they imagined that all the love and mercy of God were concentrated among themselves, and that God never would extend his grace to the Gentiles.
Such sentiments may become JEWS but when we find some Gentiles arrogating to themselves all the salvation of God, and endeavouring to prove that he has excluded the major part even of their own world-the Gentiles, from the possibility of obtaining mercy; and that God has made an eternal purpose, that the death of Christ shall never avail them, and that no saving grace shall ever be granted to them, and that they shall infallibly and eternally perish; what shall we say to such things? It is Judaism in its worst shape: Judaism with innumerable deteriorations. The propagators of such systems must answer for them to God.
Who is sufficient for these things?] Is it the false apostle that has been labouring to pervert you? Or, is it the men to whom God has given an extraordinary commission, and sealed it by the miraculous gifts of the Holy Ghost? That this is the apostle’s meaning is evident from the following verse.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
As sweet smells, which are to some pleasant and comfortable, are to others pernicious and deadly; so it is with the sweet savour of the gospel. The report which we in all places make of Christ, to some, through their unbelief and hardness of heart, and fondness of their lusts, proveth but
the savour of death unto death, hardening their hearts to their eternal ruin and destruction; but to such who, being ordained to eternal life, believe our reports, and embrace the gospel, and live up to the precepts and rule of it, our preaching proves a cause of spiritual and of eternal life, to which that leadeth.
And who is sufficient for these things? And oh how great a work is this! What man, what angel, is sufficient for it? It is a mighty work to preach the gospel as we ought to preach it.
Fuente: English Annotations on the Holy Bible by Matthew Poole
16. savour of death unto death . . .of life unto lifean odor arising out of death (amere announcement of a dead Christ, and a virtually lifelessGospel, in which light unbelievers regard the Gospel message), ending(as the just and natural consequence) in death (to theunbeliever); (but to the believer) an odor arising out oflife (that is, the announcement of a risen and livingSaviour), ending in life (to the believer) (Mat 21:44;Luk 2:34; Joh 9:39).
who is sufficient for thesethings?namely, for diffusing aright everywhere the savor ofChrist, so diverse in its effects on believers and unbelievers. Hehere prepares the way for one purpose of his Epistle, namely, tovindicate his apostolic mission from its detractors at Corinth, whodenied his sufficiency. The Greek order puts prominentlyforemost the momentous and difficult task assigned to him, “Forthese things, who is sufficient?” He answers his own question(2Co 3:5; 2Co 3:6),”Not that we are sufficient of ourselves, but oursufficiency is of God, who hath made us able (Greek,‘sufficient’) ministers,” &c.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
To the one we are the savour of death unto death,…. Who are for death, or appointed to it; see Jer 43:11. What the apostle says of the Gospel, and Gospel ministers, the Jews his countrymen used frequently to say of the law, and to which he seems to refer;
“saith Rabba f, to them that go on the right hand of it, (the law,) it is , “the savour of life”; but to them that go on the left hand of it, it is , “the savour of death”.”
Again g,
“everyone that studies in the law for the sake of it, to him it becomes , “the savour of life”, according to Pr 3:18, but everyone that studies in the law, not for the sake of it, to him it becomes , “the savour of death”;”
once more h,
“if a man is worthy or righteous, to him the law becomes
, “the savour of life”; but if he is not righteous, it becomes to him , “the savour of death”:”
and this they not only say of the written law, but also of their oral law i, and are not contented with those general descriptions of persons to whom the law is so, but particularly mention the Gentiles;
“the words of the law (say they k) are , “the savour of life”, to the Israelites; and , “the savour of death”, to the nations of the world:”
that the law should be the savour of death, since it is the ministration of it, and cannot give life, see Ga 3:21, is no wonder; but that the Gospel and the ministers of that, should be the savour of death unto death, may seem strange, but so it is. These preach up salvation by the death of Christ, and so are the sweet savour of the death of Christ; but this being despised and rejected by the sons of men, is “unto the death”, and issues in the eternal death of the despisers and rejecters of it; likewise this doctrine preached by them, strikes with death all a man’s wisdom, righteousness, and holiness, and declares that life and salvation are only by Christ and his righteousness; and besides, is attended with persecution and death, and therefore is foolishness to them that perish; and so becomes “the savour of death unto death”; a savour, but not a sweet savour, nor the sweet savour of Christ; a sweet savour indeed to God, whose justice, holiness, power, and wisdom, are displayed in the death and righteous destruction of sinners, but not to them:
to the other, the savour of life unto life; those who are ordained to eternal life. The Gospel preached by Christ’s faithful ministers is the means of quickening souls, and giving them “spiritual life”; and of supporting and maintaining that life, and of nourishing them up unto “eternal life”; and so becomes “the savour of life” spiritual, “unto life” eternal. The Alexandrian copy, and some others, and so the Ethiopic version, read both clauses, “from death to death, and from life to life”; with which compare Ro 1:17, and then the meaning may be, either as Grotius observes, that the ill report of the Gospel from men dead in sin, brings death to those who give credit to it; and the good report of it from God, the author of life, to which may be added from ministers, who are alive in a spiritual sense, is the means of life to others: or they are the means of adding death to death, death eternal, to death spiritual, or moral; death for sin, to death in sin, the Gospel being despised; and of increasing spiritual life, the comforts of it; and of adding eternal life to spiritual life: upon the whole of which, the apostle makes this exclamation,
and who is sufficient for these things; the meaning of which is either, who is able to search and find out the reason of this different influence of the Gospel ministry upon the souls of men? no man can do it; it must be ascribed to the sovereign will and pleasure of God, who hides the Gospel from some, and reveals it to others; or who is sufficient for the preaching of the Gospel? no man is sufficient of himself, very insufficient in the best sense, and none so but by the grace of God, and gifts of his Spirit; or who is sufficient to give success to the Gospel when preached? none can do this; Paul may plant, and Apollos water, but it is God alone that gives the increase.
f T. Bab. Sabbat, fol. 88. 2. g Taanith, fol. 7. 1. h Yoma, fol 72. 2. i Zohar in Gen. fol. 19. 3. k Vajikra Rabba, fol. 147. 1. Debarim Rabba, fol. 233. 3. Shirhashirim Rabba, fol. 9. 4.
Fuente: John Gill’s Exposition of the Entire Bible
From death unto death ( ). From one evil condition to another. Some people are actually hardened by preaching.
And who is sufficient for these things? ( ?). Rhetorical question. In himself no one is. But some one has to preach Christ and Paul proceeds to show that he is sufficient.
For we are not as the many ( ). A bold thing to say, but necessary and only from God (3:6).
Fuente: Robertson’s Word Pictures in the New Testament
To the one a savor, etc. [] . Returning to the word used in ver. 14, which is more general than eujwdia sweet savor, denoting an odor of any kind, salutary or deadly, and therefore more appropriate here, where it is used in both senses. The two words are combined, Eph 5:2; Phi 4:18.
Of death [ ] . Rev., better, giving the force of the preposition, proceeding from, wafted from death. The figure is carried out with reference to the different effects of the Gospel, as preached by the apostles, upon different persons. The divine fragrance itself may have, to Christ ‘s enemies, the effect of a deadly odor. The figure was common in rabbinical writings. Thus : “Whoever bestows labor on the law for the sake of the law itself, it becomes to him a savor of life; and whoever does not bestow labor on the law for the law ‘s sake, it becomes a savor of death.” ” Even as the bee brings sweetness to its own master, but stings others, so also are the words of the law; a saving odor to the Israelites, but a deadly odor to the Gentiles. ” These are specimens of a great many.
Some find here an allusion to a revolting feature of the Roman triumph. Just as the procession was ascending the Capitoline Hill, some of the captive chiefs were taken into the adjoining prison and put to death. “Thus the sweet odors which to the victor – a Marius or a Julius Caesar – and to the spectators were a symbol of glory and success and happiness, were to the wretched victims – a Jugurtha or a Vercingetorix – an odor of death” (Farrar). 141 Sufficient [] . See on Rom 14:23.
Fuente: Vincent’s Word Studies in the New Testament
1) “To the one we are the saviour of death unto death,” (ois men osme ek thanatou eis thanaton) “to the latter (the unsaved, we are) an odor (smell) or aroma out of death unto death,” a smell of death, stifling toward death; the Jews termed this an “aroma of evil,” to death, 1Co 1:18; 1Co 1:22; 1Co 1:24; Joh 9:39-41; Joh 3:19; Joh 15:22.
2) “And to the other the savour of life unto life,” (ois de osme ek zoes eis zoen) “to the former (those saved) a fragrance, smell or aroma out of life unto life,” to those believing Christ arose, is alive, to give life, sustain men who believe in eternal life, life evermore, Joh 10:27-29; Joh 5:24.
3) “And who is sufficient for these things,” (kai pros tauta tis hikanos;) “and who (is) competent to or toward (performance of) these things?” of being a bearer of the message of eternal triumph or eternal ruin, defeat? He later explains “not that we are sufficient of ourselves -but our sufficiency is (exists from) God,” 2Co 3:5.
Fuente: Garner-Howes Baptist Commentary
16. And who is sufficient for these things? This exclamation is thought by some (349) to be introduced by way of guarding against arrogance, for he confesses, that to discharge the office of a good Apostle (350) to Christ is a thing that exceeds all human power, and thus he ascribes the praise to God. Others think, that he takes notice of the small number of good ministers. I am of opinion, that there is an implied contrast that is shortly afterwards expressed. “Profession, it is true, is common, and many confidently boast; but to have the reality, is indicative of a rare and distinguished excellence. (351) I claim nothing for myself, but what will be discovered to be in me, if trial is made.” Accordingly, as those, who hold in common the office of instructor, claim to themselves indiscriminately the title, Paul, by claiming to himself a peculiar excellence, separates himself from the herd of those, who had little or no experience of the influence of the Spirit.
(349) Among these is Chrysostom, who, when commenting upon this passage, says: ᾿Επειδὴ μεγάλα ἐφθέγξατο, ὃτι θυσία ἐσμὲν τοῦ῎῝ ’ Χριστοῦ῎῝ ’ καὶ εὐωδία, καὶ θριαμβευόμεθα πανταχοῦ πάλιν μετριάζει τῷ῎῝ ’ θεῷ῎῝ ’ πάντα ἀνατίθει διὸ καὶ φησὶ, καὶ πρὸς” ταῦτα τίς” ἱκανός; τὸ γὰρ πᾶν τοῦ῎῝ ’ Χριστοῦ, φησιν, εστιν οὐδὲν ἡμέτερον ὁρᾶς’”ἐπεναντίας” ψευδαποστόλοις” φθεγγόμενον οἱ μὲν γὰρ καυχῶνται ὡς” παρ ᾿ ἑαυτῶν εἰσφέροντές” τι εἰς” τὸ κήρυγμα οὗτος” δὲ διὰ τοῦτό φησι καυχᾶσθαι, ἐπειδὴ οὐδὲν αὐτοῦ῎῝ 8217;φησιν εἶναι. — “Having uttered great things — that we are an offering, and a sweet savor of Christ, and that we are made to triumph everywhere, he again qualifies this by ascribing everything to God. Accordingly he says: And who is sufficient for these things? For everything, says he, is Christ’s — nothing is ours: you see that he expresses himself in a manner directly opposite to that of the false apostles. For these, indeed, boast, as if they of themselves contributed something towards their preaching, while he, on the other hand, says, that he boasts on this ground — because nothing, he says, is his.” — Ed.
(350) “ Loyale et fidele Apostre;” — “A loyal and faithful Apostle.”
(351) “ C’est vne vertu excellente, et bien clair semee;” — “It is a distinguished excellence, and very thin sown.”
Fuente: Calvin’s Complete Commentary
(16) To the one we are the savour of death unto death.As with other instances of St. Pauls figurative language, we note the workings of a deeply, though unconsciously, poetic imagination. Keeping the image of the triumph in his mind, he thinks of the widely different impression and effect which the odour of the incense would work in the two classes of the prisoners. To some it would seem to be as a breath from Paradise, giving life and health; to others its sweetness would seem sickly and pestilential, coming as from a charnel house, having in it the savour of death, and leading to death as its issue.
And who is sufficient for these things?The question forced itself on St. Pauls mind as it forces itself on the mind of every true teacher, Who can feel qualified for a work which involves such tremendous issues? If we ask how it was that he did not draw back from it altogether, the answer is found in other words of his: God has made us able (sufficient) ministers of the New Testament (2Co. 3:6); our sufficiency is of God (2Co. 3:5). It is obvious that even here he assumes his sufficiency, and gives in the next verse the ground of the assumption.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
16. Savour of death unto death An odour savouring of, and tending unto, and resulting in, death. Unpardoned prisoners, who were to be executed on the arrival of the victor at the Capitol, were often in the procession. To them the odour was redolent of death and pointed unto death. Others were to be spared; and to them the incense was fragrant of life and prophetic unto life. The impenitent hearers of the gospel represent the condemned captives.
Sufficient things Literally, and for these things who is adequate? These things refer to the preaching of the gospel, with its fearful alternatives of life and death eternal. The apostle began the paragraph at 2Co 2:14; as a pean, but it ends in a wail. He would that all might be rescued unto life, but what sufficiency has man for such a result?
Fuente: Whedon’s Commentary on the Old and New Testaments
16 To the one we are the savour of death unto death; and to the other the savour of life unto life. And who is sufficient for these things?
Ver. 16. The savour of death ] Aristotle writeth, that vultures are killed with oil of roses. Swine (saith Pliny) cannot live in some parts of Arabia, by reason of the sweet scent of aromatical trees there growing in every wood. Tigers are enraged with perfumes. Vipera interficitur palmis, Snakes are killed with palm dates, saith Pausanias. Moses killed the Egyptian, saved the Israelite. Obededom was blessed for the ark, the Philistines were cursed. The sun of the gospel shining upon one that is ordained to eternal life reviveth and quickeneth him; but lighting upon a child of death it causeth him to stink more abominably. Gregory in his Morals saith that “this word is like the planet Venus, which unto some is Lucifer, a bright morning star arising in their hearts, whereby they are roused up, and stirred from iniquity; but to the other is Hesperus, an evening star, whereby they are brought to bed, and laid asleep in impiety.” Oecumenius tells us, that the fragrance of precious ointment is wholesome for doves, but kills the beetle, columbam vegetal, scarabaeum necat, &c.
And who is sufficient ] And yet now who is it almost that thinks not himself sufficient for that sacred and tremendous function of the ministry “Who am I?” saith Moses; “Who am I not?” saith our upstart. Bradford was hardly persuaded to become a preacher. Latimer leaped when he laid down his bishopric, being discharged, as he said, of such a heavy burthen. Luther was wont to say, that if he were again to choose his calling, he would dig, or do anything rather than take upon him the office of a minister; so said reverend Mr Whately of Banbury once in my hearing.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
16 a.] to the one (the latter) an odour arising from death and tending to death: to the others (the former) an odour arising from life and tending to life . The odour was, CHRIST, who to the unbelieving is Death , a mere announcement of a man crucified, and working death by unbelief: but to the believing, Life , an announcement of His Resurrection and Life, and working in them life eternal, by faith in Him. The double working of the Gospel is set forth in Mat 21:44 ; Luk 2:34 ; Joh 9:39 .
Fuente: Henry Alford’s Greek Testament
16 b.] In order to understand the connexion, we must remember that the purpose of vindicating his apostolic commission is in the mind of Paul, and about to be introduced by a description of the office, its requirements, and its holders. This purpose already begins to press into its service the introductory and apologetic matter, and to take every opportunity of manifesting itself. In order then to exalt the dignity and shew the divine authorization of his office, he asks this question: And (see remarks at 2Co 2:2 ) for (to accomplish) these things (this so manifold working in the believers and unbelievers, this emission of the every where), who is sufficient? He does not express the answer, but it is too evident to escape any reader, indeed it is supplied in terms by ch. 2Co 3:5 , , .
Meyer remarks that is put first, in the place of emphasis, to detain the attention on its weighty import, and then purposely put off till the end of the question, to introduce the interrogation unexpectedly; as in Herod. 2:33, . ; Plato, Symp. p. 204, ;
Fuente: Henry Alford’s Greek Testament
2Co 2:16 . . . .: to the one a savour from death unto death; to the other a savour from life unto life ; and yet it is the same in both cases; cf. Luk 2:34 . may be illustrated by Rom 1:17 , (see also chap. 2Co 3:18 ); emphasis is gained, according to the Hebrew idiom, by repeating the important word. The Rabbinical parallels given by Wetstein and others show that the metaphor of this verse was common among Jewish writers they called the Law an aroma vitae to the good, but an aroma mortis to the evil. : who then is sufficient for these things? sc. , to fill such a part as has been just described (for see on 2Co 2:2 above). St. Paul’s answer is not fully expressed, but the sequence of thought is this: “it might be thought that no one is sufficient for such a task; and yet we are, for we are not as the many,” etc.; an answer which he is careful to explain and qualify in 2Co 2:5 of the next chapter, lest he should be accused of undue confidence.
Fuente: The Expositors Greek Testament by Robertson
life. Greek. zoe. App-170.
for. Greek. pros. App-104.
Fuente: Companion Bible Notes, Appendices and Graphics
16 a.] to the one (the latter) an odour arising from death and tending to death: to the others (the former) an odour arising from life and tending to life. The odour was, CHRIST,-who to the unbelieving is Death, a mere announcement of a man crucified,-and working death by unbelief: but to the believing, Life, an announcement of His Resurrection and Life,-and working in them life eternal, by faith in Him. The double working of the Gospel is set forth in Mat 21:44; Luk 2:34; Joh 9:39.
Fuente: The Greek Testament
2Co 2:16. , the savour of death) They reckon us [and our Gospel message] as a thing dead; hence they meet with death as the natural and just consequence.- , whilst to the former) who are being saved. This verse, if we compare the antecedents and consequents, has a chiasmus.[13]- ; and who is sufficient for these things?) Who? i.e. but few, viz., we. This sentiment [idea] is modestly hinted at, and is left to be perceived and acknowledged by the Corinthians; comp. the next verse. Paul asserts at considerable length both his own sufficiency () and that of the few in the following chapter, and repeats this very word, 2Co 2:5-6, of that ch., so that his adversaries seem either expressly or in sense [virtually] to have denied, that Paul was sufficient.
[13] See App.
Fuente: Gnomon of the New Testament
2Co 2:16
2Co 2:16
to the one a savor from death unto death;-The one class already dead in trespasses and sins, sinking deeper and approaching nearer, by every successive resistance of the truth, to the second death. Evil men and impostors shall wax worse and worse, deceiving and being deceived. (2Ti 3:13).
to the other a savor from life unto life.-These are already alive unto God through Jesus Christ, and through faith in his name, having that life invigorated and developed by every successive welcome given to the word of life, and were thus led from one degree of salvation to another. [In neither case is the final issue as yet seen-the saved are but saved from their past sins and are guarded through faith unto a salvation ready to be revealed in the last time (1Pe 1:5); the lost are neither wholly nor finally lost, but are on the way to it.]
[It is indeed a solemn truth that in the scheme of redemption nothing that God has done or said is indifferent. Everything is a two-edged sword. All Christian privileges, all means of grace, are, according as they are used, either blessings or curses, either an odor of life unto life eternal or of death eternal, to those to whom they come. This double effect of the gospel is set forth in the words of Simeon, when he took the child Jesus in his arms and said: Behold, this child is set for the falling and the rising of many in Israel (Luk 2:34), and in the words of the Lord himself, For judgment came I into this world, that they that see not may see; and that they that see may become blind. (Joh 9:39). ]
And who is sufficient for these things?-Who is prepared for such wonderful issues as these? [The question forced itself on Pauls mind as it forces itself on the mind of every true minister of the word of truth. Who can feel qualified for a work which involves such tremendous issues? In himself no one is. But some one must preach the gospel, for the Lord Jesus, after his resurrection, said: Go ye into all the world, and preach the gospel to the whole creation (Mar 16:15), and Paul knew that that responsibility rested upon him, for the Lord appeared unto him and said: For to this end have I appeared unto thee, to appoint thee a minister and a witness both of the things wherein thou hast seen me, and of the things wherein I will appear unto thee; delivering thee from the people, and from the Gentiles, unto whom I send thee. (Act 26:16-17). And for this reason Paul accepted the responsibility, and said: Not that we are sufficient of ourselves, to account anything as from ourselves; but our sufficiency is from God; who also made us sufficient as ministers of a new covenant. (2Co 3:5-6). It is obvious that he here assumes his sufficiency, and proceeds to give the ground of the assumption.]
Fuente: Old and New Testaments Restoration Commentary
the savour of death: Luk 2:34, Joh 9:39, Act 13:45-47, Act 20:26, Act 20:27, 1Pe 2:7, 1Pe 2:8
who: 2Co 3:5, 2Co 3:6, 2Co 12:11, 1Co 15:10
Reciprocal: Exo 3:11 – General Exo 4:21 – I will harden Exo 5:21 – our savour Exo 14:20 – General Num 5:27 – if she be defiled Num 11:14 – General Deu 1:12 – General 1Ki 3:9 – who is able 1Ch 15:26 – God 2Ch 1:10 – for who can 2Ch 2:6 – who am I then Pro 18:21 – Death Pro 27:9 – Ointment Isa 6:10 – the heart Isa 28:13 – that Jer 23:29 – like as Hos 11:2 – they called Hos 14:9 – but Mat 10:13 – General Luk 10:6 – it shall Luk 12:47 – knew Joh 3:19 – this Joh 12:48 – the word 1Co 1:18 – to 2Co 2:14 – the savour 2Co 4:3 – it is 2Co 7:9 – that ye Phi 4:18 – an 1Ti 5:8 – and is Jam 1:5 – any 1Pe 3:20 – by
Fuente: The Treasury of Scripture Knowledge
MANS INSUFFICIENCY
Who is sufficient for these things?
2Co 2:16
St. Paul occupied so peculiar a position that it cannot be doubted that he stood in need of peculiar assistance and guidance. His life was laborious, his duties were responsible, his difficulties were many, his influence was vast. Every true Christian, however slender his abilities, however obscure his position, feels in need of grace. He is constantly asking, Who is sufficient for these things?
I. Insufficiency of human strength for spiritual service.In the case of St. Paul this insufficiency was very conspicuous. It was his office to preach to civilised and barbarian, to Jews in the synagogue, to Gentiles in the market-place, to Christians in upper rooms; to travel and to brave dangers by land and sea; to endure imprisonment, stripes, and violence; to defend himself and the Gospel before magistrates and before multitudes; to expound the truth, to combat error, to oppose false teachers, to detect false brethren; to write epistles both to fellow-labourers and to congregations; to direct and control the actions of Christian communities. Well might he exclaim, Who is sufficient for these things? This insufficiency is as real, if not as obvious, in the case of Christians in ordinary stations of life, and of Christian labourers called to ordinary service. To maintain a Christian character and to display a Christian spirit, to present a witness of power to the truth, to commend the Gospel by argument, by persuasion, by conductall this cannot be done by the use of resources merely human.
II. Sufficiency of divine strength and grace.
(a) This sufficiency is imparted by the clear manifestation of Divine truth on Gods part, and by its clear apprehension on ours. Not by entrusting a secret, but by revealing great truths and principles, does the Lord qualify His servants for their work. Here was the instrument for St. Pauls work, the weapon for his warfare. And here all Christs servants must seek their sufficiency. Pastors and evangelists, teachers and parents, should bear this in mindthat their competency for their several ministries depends first upon their grasping Christian truth, and embodying it in their spiritual life, and using it as their means of spiritual service.
(b) This sufficiency again is enjoyed by the sympathetic reception on our part of the Holy Spirits grace. Strength, wisdom, forethought, gentleness, and patience are all needed in the service of the Redeemer. These are the fruits of the Spirits presence and operation. Christian labourers need a heart open heavenwards to receive all sacred influences by prayer, by fellowship with God, by true receptiveness of attitude. A Divine, unseen, but mighty agency is provided for all true servants of Christ. Assured of this, they may well lose sight of their personal weakness and ignorance and utter inadequacy, and be content and glad to be participators in the sufficiency which is of God.
Fuente: Church Pulpit Commentary
2Co 2:16. God does not wish that any soul will be lost, yet if the Gospel is rejected, it will become a savour (odor) of something that is deadly. The same Gospel will act as a life-giving odor for those who inhale it with sincerity. Hence the true preacher of God’s word has the assurance that whether his hearer accepts or rejects it, the result will be as God expected it, and thereby it will “not return unto Him void” (Isa 55:11). The results of preaching the truth of God will be the same regardless of who does the preaching. However, it was especially true of the apostles since they were the ones who first preached it and did it by direct inspiration. That is why Paul asserts that he is sufficient (qualified) for these things.
Fuente: Combined Bible Commentary
2Co 2:16. to the one a savour from death unto death; to the other a savour from life unto life:the one class, already dead in trespasses and sins, sinking deeper, and approaching nearer, by every successive resistance of the truth, to the second death; the other, already alive unto God through Jesus Christ, and through faith in His name, having that life invigorated and developed by every successive welcome given to the word of life ministered by us, towards that goal where, as life eternal, it shall need no more of our help. The idea here expressed, though indicated in 2Co 7:10 (Godly sorrow worketh repentance unto salvation) and in 1Co 1:18 and other places, is nowhere so explicitly and solemnly expressed as here. In neither case, says the apostle, is the final issue as yet seen: the saved are but partially saved here, though on the way to it; the lost are neither wholly nor finally lost, but are on the way to it. No wonder that, in view of such transcendent issues, he adds, And who is sufficient for these things?
Fuente: A Popular Commentary on the New Testament
to the one a savor from death unto death; to the other a savor from life unto life. And who is sufficient for these things?
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Verse 16
The savor of death unto death; by being the means of greatly aggravating their sin. For the guilt and condemnation of the sinner is in proportion to the light and the privileges which he enjoys.–For these things; for such high responsibilities.
Fuente: Abbott’s Illustrated New Testament
2:16 To the one [we are] the savour of death unto death; and to the other the savour of life unto life. {4} And who [is] sufficient for these things?
(4) Again, he dismisses all suspicion of arrogance, attributing all things that he did to the power of God, whom he serves sincerely, and with honest affection. And he makes them witnesses of this, even to the sixth verse of the next chapter 2Co 2:17 to 2Co 3:6 .