Thomas Aquinas

Having set down the first cause of his delay — namely, that he might not come to them in sadness — he here sets down the second cause, which arises from the fruit he was producing in a certain place. And concerning this he does two things. First he sets down the progress of his journey; second, the effect of that progress, at the place Now thanks be to God, etc. Concerning the first he does two things. First he shows the impediment to bearing fruit which he had at Troas; second he adds his journey into Macedonia, at the place but taking leave, etc.

He says, therefore, when I had come to Troas for the Gospel, that is, to preach Christ — John 15:16: I have appointed you that you should go, etc. — and a door was opened to me, that is, the minds of men were prepared and disposed to receive the words of preaching and Christ. 1 Cor 16:9: a door is opened to me, etc. Apoc 3:20: behold, I stand at the door, etc. But not in just any way — rather, in the Lord, because this very preparation of the human mind is from divine power. For although the readiness by which minds are prepared is the cause of conversion, yet the cause of this very readiness and preparation is God. Lam, last chapter: convert us, O Lord, to you, and we shall be converted.

When, I say, a door was thus opened to me in the Lord, I had no rest for my spirit, that is, I could not do what my spirit willed, that is, dictated. For the spirit is then said to have rest when it accomplishes what it wills, just as the flesh is then said to rest when it has what it desires. Lk 12:19: my soul, you have many good things, etc. The Apostle does not say: I had no rest for my flesh or body, but for my spirit, that is, for my spiritual will, which is that I should establish Christ firmly in the hearts of men. And I was hindered, because I saw hearts prepared and disposed, and I could not preach.

But as to why he had no rest for his spirit, he adds, because I did not find Titus my brother, that is, on account of the absence of Titus, and this for a twofold cause. One cause is that, although the Apostle knew all languages — so that he could say: I thank my God that I speak the language of all of you — yet he was more fluent and skilled in the Hebrew language than in the Greek, whereas Titus was more skilled in Greek. And therefore he wanted to have him present, so that he might preach at Troas. And because he was absent — for the Corinthians had detained him — he says, I had no rest for my spirit.

But since the gifts of God are not imperfect, and the gift of tongues was specially conferred on the apostles for preaching throughout the whole world — Ps 18:5: their sound has gone forth into all the earth, etc. — the other cause is better, which is that many things pressed upon the Apostle to be done at Troas. For on the one hand it pressed upon him to preach to those who were prepared to receive Christ through faith; on the other hand it pressed upon him to resist the adversaries who were hindering; and therefore, because he alone could not do these things, he was distressed at the absence of Titus, who would have pressed on with the preaching and conversion of the good, while the Apostle resisted the adversaries. And he writes this to them specifically also, to intimate that not only the first cause of his delay was from them, but the second as well. For they themselves, on account of their hardness and dissension, had detained Titus for so long a time; and therefore he says, because I did not find Titus a brother — either in Christ, or as a fellow-helper. Prov 18:19: a brother who is helped by a brother, etc.

And because I did not find Titus at Troas, I did not remain there, but, taking leave of them who had been converted and among whom the door had been opened, I set out for Macedonia, where I believed I would find him. The reason for his being in Macedonia is read in Acts 16:9, where it is said that a man of Macedonia, etc.

Next, when he says now thanks be to God, etc., he sets down the profit of his progress, and concerning this he does two things. For first he describes the order of his progress; second he excludes the pseudo-apostles from this progress, at the place for this who is so sufficient, etc. Concerning the first he does two things. First he intimates the profit he was making; second he explains a certain thing he had said, at the place a good odor of Christ, etc.

Concerning the first it should be known that the Apostle attributes the profit and fruit which he was making not to himself, nor to his own virtue, but to God. 1 Cor 15:10: I labored more abundantly than all, not I, but grace, etc. And therefore he says now thanks be to God, that is, I give. 1 Thess 5:18: in all things give thanks. Eph 5:20: giving thanks, etc. Who always makes us triumph in Christ Jesus, that is, makes us triumph in the preaching of Christ against the adversaries.

Here it should be known that preachers of the truth must do two things, namely exhort in sacred doctrine and overcome the one who contradicts. And this in two ways: heretics by disputation, but persecutors by patience. Hence the Apostle touches on these in order here, and therefore he says who triumphs us, as regards those who contradict. Rom 8:37: in all these things we overcome. And 1 Mac 3:19: the victory of war is not in the strength of an army, but from heaven, etc.

And he manifests the odor of his knowledge through us in every place, as regards the exhortation of sacred doctrine. But the Gloss explains the odor of his knowledge as, that is, his Son; but it is better that this be said with reference to the difference between the knowledge of God which the other sciences produce and that which faith produces. For the knowledge of God which is had through the other sciences illuminates the intellect only, showing that God is the first cause, that he is one and wise, etc. But the knowledge of God which is had through faith both illuminates the intellect and delights the affection, because it says not only that God is the first cause, but that he is our savior, that he is redeemer, and that he loves us, that he became incarnate for us — all of which things inflame the affection. And therefore it must be said that the odor of his knowledge, that is, the knowledge of his sweetness, he manifests to the believer through us in every place, because this odor is diffused far and wide. Ecclus 24:23: I as the vine have brought forth fruit, etc. Gen 27:27: behold the odor of the son, etc.

But because some might say: what is the odor of God in every place? For there are many places in which our preaching is not received. Therefore the Apostle explains, saying: I do not care, because whether they receive the preaching or not, nevertheless the knowledge of God is manifested everywhere through us, because we are the good odor of Christ to God, that is, to the honor of God. And he speaks after the likeness of the law, where it is said that the sacrifice is made into a most sweet odor of sweetness to God; as if he were to say: we are the holocaust which is offered to God as an odor of sweetness. And both in those who are being saved, namely so that they do not perish, which is theirs from God, and in those who are perishing, which is theirs from themselves. Hence Hosea 13:9: your destruction, Israel, is from you, etc.

But is the odor the same for the good and the evil? No; rather, to some indeed it is an odor of death unto death, that is, of envy and malice occasionally leading them into eternal death — namely to those who envied the good fame of the Apostle and attacked the preaching of Christ and the conversion of the faithful. Lk 2:34: this one is set for the fall and the rising again, etc. But to others it is an odor of life, of love and good opinion leading them into eternal life — namely to those who rejoice and are converted at the preaching of the Apostle. 1 Cor 1:18: the word of the cross to those who perish, etc. But to those who are saved, etc. Thus, therefore, from the odor of the Apostle the good live, the evil die, just as it is read that at the odor of flowering vines serpents die.

Next, when he says: but for these things who is so sufficient, etc., he excludes the pseudo-apostles from this profit, saying, which of those pseudo-apostles is so sufficient for these things, namely, which we true apostles do? As if he were to say: no one. Ps 138:17: your friends, O God, are exceedingly honored. But against this, Prov 27:2: let a stranger praise you, etc. To this Gregory responds, on Ezekiel, that the saints praise themselves for a twofold cause, and not on account of their own glory and vanity.

The first cause is so that they may not despair in tribulations, as Job did, when his friends strove to lead him into despair: he brought back to memory the good things he had done, so that, comforted, he might not despair. Hence he said: I made a covenant with my eyes, etc. It is also read of a certain holy father that when he was tempted to despair, he brought back to memory the good things he had done, so that he might be comforted; when he was tempted to pride, he brought back to memory the evil things, so that he might be humbled. The second cause is on account of usefulness, namely so that he might be held in greater renown, and his teaching might more quickly be believed. And on account of this cause the Apostle here praises himself. For the Corinthians preferred the pseudo-apostles to him, and condemned him, and therefore did not obey him as they should. Therefore, so that they would not despise him, but obey him, he prefers himself to them and praises himself, and says but for these things who is so sufficient, as we are? Not the pseudo-apostles, because although they preach, yet they adulterate the word of God, which we do not do.

Hence he says we are not as the many, namely the pseudo-apostles, adulterating the word of God, by mixing in contrary things, as heretics do, who although they confess Christ, yet do not say that he is true God. So do the pseudo-apostles, who say that with the Gospel the legal observances must be kept. Likewise not adulterating the word of God, that is, preaching either for the sake of gain, or for the sake of the favor of praise. For in this way adulterous women are so called, when they receive seed from another man for the propagation of offspring. But in preaching, the seed is nothing other than your end or intention, or the favor of one's own glory. If, therefore, your end is gain, if your intention is the favor of your own glory, you adulterate the word of God. This the pseudo-apostles were doing, who preached for the sake of gain. Below, 4:2: nor adulterating the word of God, etc. But the apostles preached neither for the sake of gain, nor their own glory, but for the sake of the praise of God and the salvation of the neighbor.

And therefore he adds but from sincerity, that is, with sincere intention, not for gain, and without admixture of corruption. Above, 1:12: from sincerity, etc. But he sets down a threefold reason for this sincerity. The first reason is taken from the dignity of the one sending; for it befits a messenger of truth to speak true things. And therefore he says from God, that is, with that sincerity which is a worthy proclamation of God. 1 Pet 4:11: if anyone speaks, as the words of God. The second is taken from the authority of the one presiding, before whom he stands. Therefore he says before God, before whom we ought to speak with sincerity. 1 Kings 17:1: the Lord lives, in whose sight I stand, etc. The third is taken from the dignity of the matter of which he speaks. For the preaching of the apostles is about Christ, and therefore it ought to be sincere, just as God himself and Christ are. And therefore he says in Christ alone, not about the legal observances, as the pseudo-apostles do. 1 Cor 2:2: nor did I think that I knew anything among you, except Christ, and him crucified.