2 Corinthians 2:12-13
Now when I came to Troas for the gospel of Christ, and when a door was opened unto me in the Lord, I had no relief for my spirit, because I found not Titus my brother.
These words seem on the one hand to be unworthy of Paul, if because of a brother’s absence he threw away so great an opportunity of saving; and on the other, to hang apart from the context. What then? Will ye that we should first prove that they hang upon the context, or, that he has said nothing unworthy of himself? As I think, the second, for so the other point also will be easier and clearer.
How then do these (words) hang upon those before them? Let us recall to mind what those were, and so we shall perceive this. What then were those before? What he said at the beginning. I would not have you, says he, ignorant concerning our affliction which befell us in Asia, that we were weighed down exceedingly, beyond our power. Now having shown the manner of his deliverance, and inserted the intermediate matter, he is of necessity led to teach them again that in yet another way he had been afflicted. How, and in what way? In not finding Titus. Fearful indeed, and enough to prostrate the soul, is it even to endure trials; but when there is none to comfort and that can help to bear the burden, the tempest becomes greater. Now Titus is he, whom further on he speaks of as having come to him from them, and of whom he runs through many and great praises, and whom he said he had sent. With the view then of showing that in this point also he had been afflicted for their sakes, he said these things.
That the words then in question hang on what went before is from all this plain. And I will attempt to prove also that they are not unworthy of Paul. For He does not say that the absence of Titus impeded the salvation of those who were about to come over, nor yet that he neglected those that believed on this account, but that he had no relief, that is, ‘I was afflicted, I was distressed for the absence of my brother;’ showing how great a matter a brother’s absence is; and therefore he departed thence. But what means, when I came to Troas, for the Gospel? he says not simply ‘I arrived,’ but ‘so as to preach.’ But still, though I had both come for that and found very much to do, (for a door was opened unto me in the Lord,) I had, says he, no relief, not that for this he impeded the work. How then says he,
2 Corinthians 2:13. Taking my leave of them, I went from thence?
That is, ‘I spent no longer time, being straitened and distressed.’ And perhaps the work was even impeded by his absence. And this was no light consolation to them too. For if when a door was opened there, and for this purpose he had come; yet because he found not the brother, he quickly started away; much more, he says, ought ye to make allowance for the compulsion of those affairs which lead us and lead us about everywhere, and suffer us not according as we desire either to journey, or to tarry longer among those with whom we may wish to remain. Whence also he proceeds in this place again to refer his journeyings to God, as he did above to the Spirit, saying,
2 Corinthians 2:14
But thanks be to God, which always causes us to triumph in Christ, and makes manifest through us the savor of His knowledge in every place.
For that he may not seem as though in sorrow to be lamenting these things, he sends up thanks to God. Now what he says is this: ‘Every where is trouble, every where straitness. I came into Asia, I was burdened beyond strength. I came to Troas, I found not the brother. I came not to you; this too bred in me no slight, yea rather, exceeding great dejection, both because many among you had sinned, and because on this account I see you not. For, To spare you, he says, I came not as yet unto Corinth. That then he may not seem to be complaining in so speaking, he adds, ‘We not only do not grieve in these afflictions, but we even rejoice; and, what is still greater, not for the sake of the rewards to come only, but those too even which are present. For even here we are by these things made glorious and conspicuous. So far then are we from lamenting, that we even call the thing a triumph; and glory in what happens.’ For which cause also he said, Now thanks be unto God, Which always causes us to triumph, that is, ‘Who makes us renowned unto all. For what seems to be matter of disgrace, being persecuted from every quarter, this appears to us to be matter of very great honor.’ Wherefore he said not, Which makes us seen of all, but, Which causes us to triumph: showing that these persecutions set up a series of trophies against the devil in every part of the world. Then having mentioned along with the author, the subject also of the triumph, he thereby also raises up the hearer. ‘For not only are we made to triumph by God, but also in Christ; ’ that is, on account of Christ and the Gospel. ‘For seeing it behooves to triumph, all need is that we also who carry the trophy are seen of all, because we bear Him. For this reason we become observed and conspicuous.’
- 2 Corinthians 2:14. And which makes manifest through us the savor of His knowledge in every place.
He said above, Which always causes us to triumph. Here he says in every place, showing that every place and every time is full of the Apostles’ labors. And he uses yet another metaphor, that of the sweet savor. For ‘like as those who bear ointment, so are we,’ says he, ‘manifest to all’; calling the knowledge a very precious ointment. Moreover, he said not, ‘the knowledge;’ but the savor of the knowledge; for such is the nature of the present knowledge, not very clear nor uncovered. Whence also he said in the former Epistle, For now we see in a mirror darkly. And here he calls that which is such a savor. Now he that perceives the savor knows that there is ointment lying somewhere; but of what nature it is he knows not yet, unless he happens before to have seen it. ‘So also we. That God is, we know, but what in substance we know not yet. We are then, as it were, a Royal censer, breathing wherever we go of the heavenly ointment and the spiritual sweet savor.’ Now he said this, at once both to set forth the power of the Preaching, in that by the very designs formed against them, they shine more than those who prosecute them and who cause the whole world to know both their trophies and their sweet savor: and to exhort them in regard to their afflictions and trials to bear all nobly, seeing that even before the Recompense they reap this glory inexpressible.