12. Furthermore, when I came to Troas<\/em> ] Another proof is now given of the Apostle’s sincere desire for the well-being of his converts, his distress at the non-arrival of Titus at the time expected. In spite of the opportunity afforded him of preaching the gospel at Troas, his anxiety would not suffer him to rest, but he hurried on to Macedonia, where at length he found Titus, and heard from him the tidings for which he had scarcely dared to hope.<\/p>\n to Troas<\/em> ] Rather, to the Troad, the angle of territory to the south of the Hellespont on which Troy was situated. See Act 16:8<\/span>; Act 16:11<\/span>; Act 20:5 ; 2Ti 4:13<\/span>. “Still, it must have been at the city that the Apostle stayed. It had been built” (upon the ruins of the ancient city, as Dr Schliemann’s discoveries seem to prove) “by Antigonus (Alexander’s lieutenant) under the name of Antigonia Troas, was afterwards called by Lysimachus, another of Alexander’s generals, Alexandria Troas, and was at this time a Roman ‘colonia Juris Italici’ and regarded with great favour by the Roman emperors, as the representative of the ancient Troy, of which it has been supposed to occupy the site.” Stanley. It must be remembered that the Romans, as Virgil’s Aeneid<\/em> testifies, were under the belief that they were the descendants of the ancient Trojans. See Act 16:8<\/span>; Act 20:5-6<\/span> also Conybeare and Howson’s St Paul<\/em>, and Smith’s Dictionary of Geography<\/em>.<\/p>\n to preach Christ’s gospel<\/em> ] Literally, unto<\/strong>, i.e. for the furtherance of the good tidings of Christ<\/strong>. The word gospel<\/em>, as is well known, is derived from the Anglo-Saxon god<\/em>, good, and spell<\/em>, history or narrative. Some have supposed it to have been God’s<\/em> spell or history, but the former derivation accords best with the Greek. Spell<\/em> is now used only to signify the naming the letters of which a word is composed, or of a magical incantation. But both these are derived from the same Anglo-Saxon root.<\/p>\n and a door was opened unto me of the Lord<\/em> ] Door<\/em>, in New Testament phraseology, is equivalent to opportunity<\/em>. See 1Co 16:9<\/span>; Rev 3:8<\/span>. St Paul had come to Troas with the special purpose of preaching the Gospel, and not merely as a traveller. Unusual opportunities offered themselves, but his anxiety about the condition of the Corinthian Church caused him to forego them all. Calvin and Estius discuss the propriety of St Paul’s leaving unused the opportunity offered to him at Troas. But he soon (Act 20:6<\/span>) returned thither, and he evidently had good reason to believe the state of things at Corinth to be the more urgent of the two. It was of more importance to keep those who were called by the name of Christ from disgracing Him, than to bring fresh souls to the knowledge of Him.<\/p>\n Furthermore – <\/B>But (<\/SPAN><\/span> de). This particle is properly adversative; but frequently denotes transition, and serves to introduce something else, whether opposite to what precedes, or simply continuative or explanatory. Here, it is designed to continue or explain the statement before made of his deep affection for the church, and his interest in its affairs. He therefore tells them that when he came to Troas, and was favored there with great success, and was engaged in a manner most likely of all others to interest his feelings and to give him joy, yet he was deeply distressed because he had not heard, as he expected, from them; but so deep was his anxiety that he left Troas and went into Macedonia.<\/P> When I came to Troas – <\/B>This was a city of Phrygia, or Mysia, on the Hellespont, between Troy on the north, and Assos on the south; see note on Act 16:8<\/span>. It was on the regular route from Ephesus to Macedonia. Paul took that route because on his journey to Macedonia he had resolved, for the reasons above stated, not to go to Corinth.<\/P> To preach Christs gospel – <\/B>Greek. For (<\/SPAN><\/span> eis) the gospel of Christ; that is, on account of his gospel; or to promote it. Why he selected Troas, or the region of the Troad (note, Act 16:8<\/span>), as the field of his labors, he does not say. It is probable that he was waiting there to hear from Corinth by Titus, and while there he resolved not to be idle, but to make known as much as possible the gospel.<\/P> And a door was opened unto me – <\/B>see the note, 1Co 16:9<\/span>. There was an opportunity of doing good, and the people were disposed to hear the gospel. This was a work in which Paul delighted to engage, and in which he usually found his highest comfort. It was of all things the most adapted to promote his happiness.<\/P><\/p>\n 2Co 2:12-17<\/span><\/p>\n Furthermore, when I came to Troas.<\/em><\/p>\n<\/p>\n The effect of the gospel ministry<\/strong><\/p>\n Verse 12<\/span>. When I came to Troas<\/B><\/I>] After having written the former epistle, and not having heard what effect it had produced on your minds; though the Lord had opened me a particular door to preach the Gospel, in which I so especially rejoice and glory;<\/P><\/p>\n This Troas<\/B> was either the city, or the whole country, called Troy or Ilium, or the lesser Phrygia. We read of Pauls going thither by sea from Philippi, Act 20:6<\/span>, and of his having been there, 2Ti 4:13<\/span>. He tells us, that the business why he went thither, was to preach the gospel; for it was not the apostles business to stay, as fixed ministers, in any one place, but to carry the gospel up and down the world to several places; which they did by virtue of their general commission to go, preach, and baptize all nations; though sometimes they had a more special call and commission, as Paul had to go into Macedonia. The <\/P> door opened, <\/B>either signifieth the free liberty he had there to preach, or the great success which God gave him in his work; which he elsewhere calleth an effectual door.<\/I> <\/P> <\/p>\n 12.<\/B> Paul expected to meet Titusat Troas, to receive the tidings as to the effect of his firstEpistle on the Corinthian Church; but, disappointed in hisexpectation there,<\/I> he passed on to Macedonia, where he met himat last (2Co 7:5<\/span>; 2Co 7:6<\/span>;2Co 7:7<\/span>) The history<\/I>(Acts) does not record his passing through Troas, in going fromEphesus to<\/I> Macedonia; but it does in coming from<\/I> thatcountry (Ac 20:6<\/span>); also, thathe had disciples there (Ac 20:7<\/span>),which accords with the Epistle<\/I> (2Co2:12<\/span>, “a door was opened unto me of the Lord”). Anundesigned coincidence marking genuineness [PALEY,Hor Paulin<\/I>]. Doubtless Paul had fixed a time with Titus tomeet him at Troas; and had desired him, if detained so as not to beable to be at Troas at that time, to proceed at once to Macedonia toPhilippi, the next station on his own journey. Hence, though a widedoor of Christian usefulness opened to him at Troas, his eagerness tohear from Titus the tidings from Corinth, led him not to stay longerthere when the time fixed was past, but he hastened on to Macedoniato meet him there [BIRKS].<\/P> to <\/B>preach<\/B><\/I><\/B>literally, “for the Gospel.” He had been at Troasbefore, but the vision of a man from Macedonia inviting him to comeover, prevented his remaining there (Ac16:8-12<\/span>). On his return to Asia, after the longer visit mentionedhere, he stayed seven days (Ac20:6<\/span>). <\/P> and<\/B>that is, though<\/I>Paul would, under ordinary circumstances, have gladly stayed inTroas. <\/P> door . . . opened . . . ofthe Lord<\/B>Greek,<\/I> “in<\/I> the Lord,” that is,in His work, and by His gracious Providence.<\/P><\/p>\n Furthermore, when I came to Troas<\/strong>,…. The apostle proceeds, in this latter part of the chapter, to take notice of and remove the charge of ostentation and insincerity in preaching the Gospel, and hints at other reasons of his not coming to Corinth; particularly that he took a journey to Troas, expecting to meet with Titus there, who was to give him an account of the affairs of the church at Corinth, which he was desirous of knowing before he went thither; but missing of Titus, is uneasy, and goes for Macedonia; though he was first detained awhile at Troas, having a good opportunity of preaching the Gospel there, with a prospect of success. Troas was a city of the lesser Asia near the Hellespont, formerly called Troy; of Paul’s being at this place more than once, see 2Ti 4:13<\/span>, and of this place<\/p>\n [See comments on Ac 16:8]<\/span>, and of the church there,<\/p>\n [See comments on Ac 20:7]<\/span>. Hither he came,<\/p>\n to preach Christ’s Gospel<\/strong>; that Gospel, of which Christ is both the author and subject; and is no other than the good news and glad tidings of peace, pardon, righteousness, life, and salvation, by a crucified Jesus; this was his work and business; his heart was in it, he took delight in this service, and it was what he pursued in every place wherever he came; and in this place he had much encouragement; for he adds,<\/p>\n and a door was opened unto me of the Lord<\/strong>; such an one as was opened to him at Ephesus, 1Co 16:9<\/span>; he had a good opportunity of preaching the Gospel to many souls, many were inclined to attend his ministry, from whence he conceived great hopes of doing good; a door of utterance was given to him to preach the Gospel boldly and freely, and a door of entrance for the Gospel to pass into their hearts: all which was not of men, “but of the Lord”; who has the key of David, who opens and no man shuts, shuts and no man opens.<\/p>\n Effects of the Christian Ministry.<\/SPAN><\/SPAN><\/I><\/span><\/P> <\/TD> A. D.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN> 57.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/FONT><\/P> <\/TD> <\/TR> <\/TABLE> 12 Furthermore, when I came to Troas to preach<\/I> Christ’s gospel, and a door was opened unto me of the Lord, 13 I had no rest in my spirit, because I found not Titus my brother: but taking my leave of them, I went from thence into Macedonia. 14 Now thanks be<\/I> unto God, which always causeth us to triumph in Christ, and maketh manifest the savour of his knowledge by us in every place. 15 For we are unto God a sweet savour of Christ, in them that are saved, and in them that perish: 16 To the one we are<\/I> the savour of death unto death; and to the other the savour of life unto life. And who is<\/I> sufficient for these things? 17 For we are not as many, which corrupt the word of God: but as of sincerity, but as of God, in the sight of God speak we in Christ.<\/P> After these directions concerning the excommunicated person the apostle makes a long digression, to give the Corinthians an account of his travels and labours for the furtherance of the gospel, and what success he had therein, declaring at the same time how much he was concerned for them in their affairs, how he had no rest in his spirit,<\/I> when he found not Titus at Troas (v.<\/I><\/span> 13<\/span>), as he expected, from whom he hoped to have understood more perfectly how it fared with them. And we find afterwards (ch.<\/I><\/span> vii. 5-7<\/span>) that when the apostle had come into Macedonia he was comforted by the coming of Titus, and the information he gave him concerning them. So that we may look upon all that we read from this second chapter, v.<\/I><\/span> 12, to <\/span>ch.<\/I><\/span> vii. 5<\/span>, as a kind of parenthesis. Observe here,<\/P> I. Paul’s unwearied labour and diligence in his work, 2Co 2:12<\/span>; 2Co 2:13<\/span>. He travelled from place to place, to preach the gospel. He went to Troas from Philippi by sea (Acts xx. 6<\/span>), and thence he went to Macedonia; so that he was prevented from passing by Corinth, as he had designed, ch.<\/I><\/span> i. 16<\/span>. But, though he was prevented in his design as to the place of working, yet he was unwearied in his work.<\/P> II. His success in his work: A great door was opened to him of the Lord,<\/I> v.<\/span> 12<\/span><\/U><\/I><\/span>. He had a great deal of work to do wherever he came, and had good success in his work; for God made manifest the savour of his knowledge<\/I> by him in every place where he came. He had an opportunity to open the door of his mouth freely, and God opened the hearts of his hearers, as the heart of Lydia (Acts xvi. 14<\/span>), and the apostle speaks of this as a matter of thankfulness to God and of rejoicing to his soul: Thanks be to God, who always causeth us to triumph in Christ.<\/I> Note, 1. A believer’s triumphs are all in Christ. In ourselves we are weak, and have neither joy nor victory; but in Christ we may rejoice and triumph. 2. True believers have constant cause of triumph in Christ, for they are more than conquerors through him who hath loved them, Rom. viii. 37<\/span>. 3. God causeth them to triumph in Christ. It is God who has given us matter for triumph, and hearts to triumph. To him therefore be the praise and glory of all. 4. The good success of the gospel is a good reason for a Christian’s joy and rejoicing.<\/P> III. The comfort that the apostle and his companions in labour found, even when the gospel was not successful to the salvation of some who heard it, v.<\/I><\/span> 15-17<\/span>. Here observe,<\/P> 1. The different success of the gospel, and its different effects upon several sorts of persons to whom it is preached. The success is different; for some are saved by it, while others perish under it. Nor is this to be wondered at, considering the different effects the gospel has. For, (1.) Unto some it is a savour of death unto death.<\/I> Those who are willingly ignorant, and wilfully obstinate, disrelish the gospel, as men dislike an ill savour, and therefore they are blinded and hardened by it: it stirs up their corruptions, and exasperates their spirits. They reject the gospel, to their ruin, even to spiritual and eternal death. (2.) Unto others the gospel is a savour of life unto life.<\/I> To humble and gracious souls the preaching of the word is most delightful and profitable. As it is sweeter than honey to the taste, so it is more grateful than the most precious odours to the senses, and much more profitable; for as it quickened them at first, when they were dead in trespasses and sins,<\/I> so it makes them more lively, and will end in eternal life.<\/P> 2. The awful impressions this matter made upon the mind of the apostle, and should also make upon our spirits: Who is sufficient for these things?<\/I> v.<\/span> 16<\/span><\/U><\/I><\/span>. Tis hikanos<\/B><\/I>–who is worthy<\/I> to be employed in such weighty work, a work of such vast importance, because of so great consequence? Who is able to perform such a difficult work, that requires so much skill and industry? The work is great and our strength is small; yea, of ourselves we have no strength at all; all our sufficiency is of God.<\/I> Note, If men did seriously consider what great things depend upon the preaching of the gospel, and how difficult the work of the ministry is, they would be very cautious how they enter upon it, and very careful to perform it well.<\/P> 3. The comfort which the apostle had under this serious consideration, (1.) Because faithful ministers shall be accepted of God, whatever their success be: We are,<\/I> if faithful, unto God a sweet savour of Christ<\/I> (v.<\/I><\/span> 15<\/span>), in those who are saved and in those also who perish. God will accept of sincere intentions, and honest endeavours, though with many they are not successful. Ministers shall be accepted, and recompensed, not according to their success, but according to their fidelity. Though Israel be not gathered, yet shall I be glorious in the eyes of the Lord,<\/I> Isa. xlix. 5<\/I><\/span>. (2.) Because his conscience witnessed to his faithfulness, v.<\/I><\/span> 17<\/span>. Though many did corrupt the word of God,<\/I> yet the apostle’s conscience witnessed to his fidelity. He did not mix his own notions with the doctrines and institutions of Christ; he durst not add to, nor diminish from, the word of God; he was faithful in dispensing the gospel, as he received it from the Lord, and had no secular turn to serve; his aim was to approve himself to God, remembering that his eye was always upon him; he therefore spoke and acted always as in the sight of God, and therefore in sincerity. Note, What we do in religion is not of God, does not come from God, will not reach to God, unless it be done in sincerity, as in the sight of God.<\/P><\/p>\n To Troas <\/B> ( <\/SPAN><\/span>). Luke does not mention this stop at Troas on the way from Ephesus to Macedonia (Ac 20:1f.<\/span>), though he does mention two other visits there (Acts 16:8<\/span>; Acts 20:6<\/span>).<\/P> When a door was opened unto me <\/B> ( <\/SPAN><\/span>). Genitive absolute with second perfect passive participle of <\/SPAN><\/span>. Paul used this very metaphor in 1Co 16:9<\/span>. He will use it again in Col 4:3<\/span>. Here was an open door that he could not enter. <\/P> <\/p>\n I came to Troas. Bengel remarks : “The whole epistle is an itinerary.” The fact is another illustration of the strong personal feeling which marks the letter. “The very stages of his journey are impressed upon it; the troubles at Ephesus, the repose at Troas, the anxiety and consolation of Macedonia, the prospect of moving to Corinth.” <\/P> Troas. The full name of the city was Alexandria Troas. It was founded by Antigonos, one of the successors of Alexander the Great, and originally called by him Antigonia Troas. It was finished by Lysimachus, another of Alexander ‘s generals, and called by him Alexandria Troas. It stood upon the seashore, about four miles from ancient Troy, and six miles south of the entrance to the Hellespont. It was, for many centuries, the key of the traffic between Europe and Asia, having an artificial port consisting of two basins. Its ruins, with their immense arches and great columns of granite, indicate a city of much splendor. The Romans had a peculiar interest in it, connected with the tradition of their own origin from Troy; and the jus Italicum was accorded it by Augustus, by which its territory enjoyed the same immunity from taxation which attached to land in Italy. Both Julius Caesar and Constantine conceived the design of making it a capital. The ruins enclose a circuit of several miles, and include a vast gymnasium, a stadium, a theatre, and an aqueduct The Turks call it “Old Constantinople.” The harbor is now blocked up. <\/P> A door. See on 1Co 16:9<\/span>.<\/P> <\/p>\n <\/strong><\/p>\n 1) “Furthermore, when I came to Troas to preach Christ’s gospel,”<\/strong> (elthon de eis ten Troada eis to evangellion tou Christou) “Moreover when I came to Troas in the gospel of Christ;” came on his journey from Ephesus to Troas, Act 16:8-11<\/span>; Act 20:1-2<\/span>; 1Co 16:5-9<\/span>; 2Ti 4:13<\/span>. It was here Paul once left his coat and books where he had expected to meet Titus and an unnamed brother.<\/p>\n 2) “And a door was opened unto me of the Lord,”<\/strong> (kai thuras moi aneogmenes en kurio) “and a door of opportunity had been opened to me, by (the) Lord;” though there were many adversaries, a matter Paul had, with maturity, come to take for granted, 1Co 16:9<\/span>; 2Ti 3-12.<\/p>\n 12. When I had come to Troas By now mentioning what he had been doing in the mean time, in what places he had been, and what route he had pursued in his journeyings, he more and more confirms what he had said previously as to his coming to the Corinthians. He says that he had come to Troas from Ephesus for the sake of the gospel, for he would not have proceeded in that direction, when going into Achaia, had he not been desirous to pass through Macedonia. As, however, he did not find Titus there, whom he had sent to Corinth, and by whom he ought to have been informed respecting the state of that Church, though he might have done much good there, and though he had an opportunity presented to him, yet, he says, setting everything aside, he came to Macedonia, desirous to see Titus. Here is an evidence of a singular degree of attachment to the Corinthians, that he was so anxious respecting them, that he had no rest anywhere, even when a large prospect of usefulness presented itself, until he had learned the state of their affairs. Hence it appears why it was that he delayed his coming. He did not wish to come to them until he had learned the state of their affairs. Hence it appears, why it was that he delayed his coming. He did not wish to come to them, until he had first had a conversation with Titus. He afterwards learned from the report brought him by Titus, that matters were at that time not yet ripe for his coming to them. Hence it is evident, that Paul loved the Corinthians so much, that he accommodated all his journeyings and long circuits to their welfare, and that he had accordingly come to them later than he had promised — not from having, in forgetfulness of his promise, rashly changed his plan, or from having been carried away by some degree of fickleness, (2Co 1:17<\/span>,) but because delay was more profitable for them. <\/p>\n A door also having been opened to me. We have spoken of this metaphor when commenting on the last chapter of the First Epistle. (1Co 16:9<\/span>.) Its meaning is, that an opportunity of promoting the gospel had presented itself. (334) For as an opportunity of entering is furnished when the door is opened, so the servants of the Lord make advances when an opportunity is presented. The door is shut, when no prospect of usefulness is held out. Now as, on the door being shut, it becomes us to enter upon a new course, rather than by farther efforts to weary ourselves to no purpose by useless labor, so where an opportunity presents itself of edifying, let us consider that by the hand of God a door is opened to us for introducing Christ there, and let us not withhold compliance with so kind an indication from God. (335) <\/p>\n It may seem, however, as if Paul had erred in this — that disregarding, or at least leaving unimproved, an opportunity that was placed within his reach, he betook himself to Macedonia. “Ought he not rather to have applied himself to the work that he had in hand, than, after making little more than a commencement, break away all on a sudden in another direction?” We have also observed already, that the opening of a door is an evidence of a divine call, and this is undoubtedly true. I answer, that, as Paul was not by any means restricted to one Church, but was bound to many at the same time, it was not his duty, in consequence of the present aspect of one of them, to leave off concern as to the others. Farther, the more connection he had with the Corinthian Church, it was his duty to be so much the more inclined to aid it; for we must consider it to be reasonable, that a Church, which he had founded by his ministry, should be regarded by him with a singular affection (336) — just as at this day it is our duty, indeed, to promote the welfare of the whole Church, and to be concerned for the entire body of it; and yet, every one has, nevertheless, a closer and holier connection with his own Church, to whose interests he is more particularly devoted. Matters were in an unhappy state at Corinth, so that Paul was in no ordinary degree anxious as to the issue. It is not, therefore, to be wondered, if, under the influence of this motive, he left unimproved an opportunity that in other circumstances was not to be neglected; as it was not in his power to occupy every post of duty at one and the same time. It is not, however, at all likely that he left Troas, till he had first introduced some one in his place to improve the opening that had occurred. (337) <\/p>\n (334) Elsner, when commenting on 1 Corinthains 16:9, “ a great door and effectual is opened, ” after quoting a variety of passages from Latin and Greek authors, in which a corresponding metaphor is employed, observes that Rabbinical writers employ in the same sense the term פתח, ( phethach,) a gate. Thus Raschi, when speaking of the question proposed to Hagar by the angel, ( Whence camest thou ? Gen 16:8<\/span>,) remarks: “ Noverat id (angelus) sed (interrogavit) ut פתח, januam, ei daret colloquendi;” — “He (the angel) knew this, but (he proposed the question) that he might afford her an opportunity of speaking to him.” — Ed. <\/p>\n (335) “ Ne refusons point de nous employer en ce que nous pourrons seruir, quand nous voyons que Dieu nous y inuite si liberalement;” — “Let us not refuse to employ ourselves in rendering what service we can, when we see that God invites us so kindly.” <\/p>\n (336) “ Fust aimee de luy d’vne affection singuliere et speciale;” — “Should be loved by him with a singular and special affection.” <\/p>\n (337) “ L’ouuerture que Dieu auoit faite;” — “The opening that God had made.” <\/p>\n CRITICAL NOTES<\/em><\/p>\n 2Co. 2:12<\/span>. Troas<\/strong>.Act. 20:1-6<\/span>. Note, for the Gospel<\/em>, literally exact. Door<\/strong>.Cf. 1Co. 16:9<\/span>, and material there.<\/p>\n 2Co. 2:13<\/span>.See Homily, Conqueror; Captives; Incense. Assumed in the homiletics, with most, that, although festive processions in honour of Bacchus are closely connected with the earliest root of the word triumph<\/em>, yet the word had been borrowed and was in common use for the triumph of a victorious Roman general; which Roman triumph, moreover, alone supplies the figure with the touch of incense<\/em>. [See these points, and nearly all others, dealt with in the various homilies which follow.] Cf. Luk. 20:18<\/span>. Men must build with<\/em> the Stone, or be crushed beneath<\/em> it. Also Luk. 2:24<\/span>. This Child is set for the fall and for the rising again of many. Men fall, or rise, whenever they come into contact with Christ in a faithful Gospel. [Happily, all who rise have first fallen. The fall is the first thing. Men may do both<\/em>; they must<\/em>, in order to a full salvation.] The triumph of Memmius, a century earlier, after the sack of Corinth, had been a very remarkable and famous triumph, certain to be in the minds of Pauls readers.<\/p>\n HOMILETIC ANALYSIS.<\/em>2Co. 2:12-17<\/span><\/em><\/p>\n (Nearly all the details of interpretation of 2Co. 2:14-16<\/span> will be found more fully taken up in the detailed Homiletics which follow.)<\/p>\n I. Paul turning away from an open door!<\/strong><\/p>\n 1. A marvel!<\/em> This is the man who in his former letter could not leave his work at Ephesus because there was a great door and effectual opened to him (1Co. 16:9<\/span>). In this very Troad and its neighbourhood he had on a former journey tried many doors<\/em>, only to find that they were not open<\/em>; closed against him by the Spirit of Jesus (Act. 16:6-8<\/span>). Now the door was open, and apparently he did enter and begin his work, and in a brief while with much success; for on the return journey from Corinth he found a little Church in Troas with whom he spent the Sunday (Act. 19:5-12<\/span>). Yet he put his work down, left the open door, and in restlessness<\/em> of spirit, and in anxiety about Corinth, from which there came no tidings, he crossed over into the Macedonian region to meet Titus, as he hoped, the sooner [as he, in fact, did (2Co. 7:6<\/span>)].<\/p>\n 2. Such a detail<\/em>, with its self-revelation, has no small value<\/em> from the point of view of the historical student. Just such touches as these make it impossible, without a scepticism which puts the sceptic altogether out of court, as not deserving to be listened to, to doubt that we are dealing with a document historically veracious to the last degree, the real letter of a real man, of the date which is professed and claimed; with all the evidential consequences which flow from the genuineness and the contemporary testimony of such a letter from such a competent witness. Such details are<\/em> important credentials<\/em> of a revelation which is nothing if not historic.<\/p>\n 3. But they are parts of the revelation<\/em>.God reveals His mind partly in selected histories and biographies, stories with a purpose, those points being brought out in the telling which best help the purpose of the Divine Narrator. Plainly, then, the highest type of worker is not above moods and almost uncontrollable emotion; such moods and deep emotion as may unsettle him, and even render it impossible for him to continue his work. The peace of God which is to guard heart and thoughts (Php. 4:7<\/span>), standing sentry, as it were, at the hearts door and preventing the entrance of distressing or mischievous thought, is no such mechanical defence as to produce mere insensibility. There is in perfect service no such mechanical labour, no such mechanical fulfilment of duty, as might be got from a machine wound up to do a set task, and going rigorously through with it, without interest or without feeling. But, Paul cannot you trust your work at Corinth in the hands of your Master? After all, is it not more His work than yours? You did your part at Corinth whilst you lived there; you have done your part in this unhappy business about the incestuous man, by writing your letter and by sending Titus. Cannot you now leave the issues, and go quietly on with your work? We know, indeed, that your personal stake in the matter is not small, but we know, too, that your reputation has long ago been put into the hands of your Lord. What the Corinthians will have thought and done, when they got your letter, whether they will obey you, or whether this will have inflamed the factious party into fresh opposition, or even have given them a means of bringing over to their side some who have hitherto been of Paul,we know how little you regard this for your own sake. Cannot you rest in the Lord, and wait patiently for Him? and meanwhile work on, within this open door in the Troad? There is nothing in such thoughts which is not truth, and the high privilege of the life consecrated so entirely to Christ that everything in it, like the man himself, is Christs, not his own. No life was ever more utterly removed from all self-centering thought or work or care than was Pauls: to him to live was Christ<\/strong>. Yet we love him none the worse, nor is he the less valuable a detail of Gods revealed will on such matters, that his very example here checks all unhealthy and exaggerated application of such truths as were just now suggested. There is not the rigid support of, and compliance with, a relentless code which takes no account of human nature. In the illustrative and didactic instance which Paul supplies there is the perfect naturalness and elasticity of simple, real life. No man more certainly than he would subordinate all personal considerations to the interests of the work of Christ. But neither did His Lord expect him not to feel, to feel acutely, to feel with a depth of emotion which was a real disqualification for going on with his work in Troas. We serve a profoundly reasonable Master, Who knows exactly how much to expect from His servants, of submission in days of sorrow, of acquiescence in days of disappointment, of peace and rest as well as trust in days when, naturally, circumstances would keep brain and heart in a whirl of anxiety, or strained to their utmost tension. After all, the work of Christ at Corinth was the main thing at stake. To this, even in Pauls mind, everything else stood second. We love Paul none the less, nor did his Lord, we may well believe, condemn him, that his distress turned him away from an open door<\/em>.<\/p>\n II. Paul in the train of Christs triumph<\/strong>.<\/p>\n 1. Such details as we have been studying are part of Gods Revelation, taken up into it, made the vehicle of a distinct addition to our knowledge of the mind of God, and of His will on such questions of the practical conduct of Christian men. So, similarly, such changes of plan<\/em>, hingeing on such trivial occasions, are all parts of the progress of the Gospel<\/em>. They are all contributory to the great plan of campaign, according to which Christ is subduing the world to Himself. They all fall in with the movement of His march to ultimate victory over things in earth (Php. 2:10<\/span>). They are small details of a great progress whose goal is the day when it shall be proclaimed that the kingdoms of this world are become the kingdoms of Gods Christ (Rev. 11:5<\/span>). It is a progress which seems often retarded. The ground occupied in this very Asia and Troas and Macedonia, is hardly retained for Him to-day. It is often difficult for faith to see any movement at all; more difficult to see any plan at all. The faith which does see the plan, and hold fast to its hope in the triumph, is a grace, the gift of the Spirit of faith. It is one subordinate manifestation of the supreme faith, which that Spirit also alone gives, that Jesus is the Lord (1Co. 12:3<\/span>). If that truth be grasped, all else is held. We see not yet all things put under Him. Though the name of Christ rises ever more loudly above the tumult, the day of victory seems far off. But by the Holy Ghost we know that nothing which ought not to be need be. We look back and see forms<\/em> of evil deadit may be dead for ever. Evil itself lives, and may even seem after some triumph of good to close in more pitilessly than before, but to those who take the large outlook it is clear that progress is being made. To say that the fight is hopeless is to deny the Lordship of Christ. There is danger unfathomable and unending in admitting that any wrong is inevitable, that anything is too hard for the Lord (Editorial, Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
I. <\/strong>The work which the minister undertakes. I came to Troas to preach Christs gospel; God maketh manifest the savour of His knowledge by us; For we are not as many which corrupt the Word of God. According, then, to the apostle, the ministers work consists in the faithful exposition of that Word which contains the knowledge of Christs gospel. In nature we mark the footprints of the Creator, but Gods Word gives us the marvellous embodiment of His providential and redemptive thoughts.<\/p>\n
II. <\/strong>The influence he exerts (2Co 2:15-16<\/span>). Relationship increases responsibility. Who can define the responsibility of the parent? The teacher also assumes mighty responsibilities.<\/p>\n
III. <\/strong>The source of the ministers qualifications for his work. He causeth us to triumph in Christ. (T. Moir, M. A.<\/em>)<\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Matthew Henry’s Whole Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n