Now thanks be to God, who always maketh us to triumph in Christ Jesus, and manifesteth the odour of his knowledge by us in every place.

“And the Saviour Himself washing the feet of the disciples, and despatching them to do good deeds, pointed out their pilgrimage for the benefit of the nations, making them beforehand fair and pure by His power. Then the ointment breathed on them its fragrance, and the work of sweet savour reaching to all was proclaimed; for the passion of the Lord has filled us with sweet fragrance, and the Hebrews with guilt. This the apostle most clearly showed, when he said, "thanks be to God, who always makes us to triumph in Christ, and maketh manifest the savour of His knowledge by us in every place. For we are to God a sweet savour of the Lord, in them that are saved, and them that are lost; to one a savour of death unto death, to the other a savour of life unto life."”

“A whole band of soldiers, Ammon and Zeno and Ptolemy and Ingenuus, and with them an old man Theophilus, had taken their stand before the tribunal. When a certain man was being tried as a Christian and was inclined toward denying the faith, they, standing by, gnashed their teeth, and made signs with their faces, and stretched out their hands and gestured with their bodies. When the attention of all was directed toward them, before any could otherwise seize them, they rushed up first to the bench, saying that they were Christians, so that the governor and his assessors became fearful. Those who were being tried appeared most courageous in the face of what they were about to suffer, while their judges were afraid. And these paraded from the court and rejoiced in their testimony, as God "led them in triumph gloriously."”

“"But thanks be to God, which always causeth us to triumph in Christ, and maketh 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 sendeth up thanks to God. Now what he saith 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 saith, "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 happeneth.' For which cause also he said, "Now thanks be unto God, Which always causeth us to triumph," that is, 'Who maketh us renowned unto all. For what seemeth to be matter of disgrace, being persecuted from every quarter, this appeareth to us to be matter of very great honor.' Wherefore he said not, "Which maketh us seen of all," but, "Which causeth 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 raiseth 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 behooveth 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.' "And which maketh manifest through us the savor of His knowledge in every place." He said above, "Which always causeth us to triumph." Here he saith "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,' saith 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 perceiveth the savor knoweth 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 whithersoever 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.”

“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.”

“Now thanks be unto God which always causeth us to triumph in Christ The Syriac and Theophylact render this “triumphs in us,” i.e. f makes us conspicuous to all A triumph is the procession of a victorious commander through the midst of the city with his trophies and other signs of victory. But those things which seem to us to be suffering and shame are our glory and triumph, says Theophylact Secondly, Anselm understands it of God triumphing over the devil in us or through us. Cf. Col. ii. 15. The Apostle seems to have had to bear sharp persecution in 20 SECOND EPISTLE TO THE CORINTHTANS, C. II. Macedonia, and, indeed, in vii. 5 he says that he had suffered there every kind of tribulation : without were fightings, within were fears ; but God’s grace gloriously and triumphantly overcame them all S. Jerome (Ep. 150 ad Hedibiam, qu. xi.) says beautifully that the Apostle here gives thanks to God for counting him worthy to be the subject of the triumph of His Son over so many persecutions and evils, which he underwent in his task of converting the Gentiles to Christ " For the triumph of God? says S. Jerome, “ is the suffering of the martyrs for the name of Christy the shedding of their blood, and their joy in the midst of torture* For when any one saw the martyrs stand firm, and so perseveringly endure tortures , and glory in their sufferings, the odour of the knowledge of Christ was shed abroad among the Gentiles, and the half unconscious thought would arise that if the Gospel were not true it would never be proof against death.” The preaching of the Gospel therefore triumphs in the Apostles, inasmuch as in it faith overcomes unbelief, truth falsehood, the love of Christ the hatred of the scornful, patience every kind of suffering and persecution, and even death itself”

“Now thanks be unto God,.... The apostle having mentioned the door that was opened for him at Troas, to preach the Gospel with success, calls to mind the great and manifold appearances of God for him and his fellow ministers, in blessing their labours to the conversion of many souls; which causes him to break forth into thanksgiving to God, on this account: what he takes notice of, and is thankful to God for is, that he always causeth us to triumph in Christ; not only had done so, but continued to do so: some versions ascribe this act of triumph to God, as his act, reading the passage thus, "now thanks be unto God, who triumphs over us", or "by us in Christ"; who has conquered us by his grace, and made use of us as instruments for the conversion of sinners; and so first triumphed over us, having subdued us to himself, and then over others by us, in whose hearts the arrows of his word have been sharp and powerful: so the word is used for the person's own act of triumph spoken of, Co2 2:15, but here it signifies, as words do in the Hebrew conjugation "Hiphil", which most commonly denotes an effect upon another, or which is caused and produced in another, and is rightly rendered, "which causeth us to triumph"; and refers not to the triumph of faith, common with the apostles to other believers; though this is in Christ, in his righteousness, death, resurrection, ascension, session at God's right hand, and intercession; and is what God causes, and to whom thanks is to be given for it: but this is a triumph peculiar to ministers of the Gospel, who are made to triumph over men and devils, over the world, the reproaches, persecutions, smiles, and flatteries of it; over wicked men, by silencing them, stopping the mouths of gainsayers, refuting false teachers, and preserving the Gospel pure, in spite of all opposition; and by being made useful to the turning of many souls from darkness to light, and from the power of Satan unto God: and this is in Christ: it is owing to the victory he has got; it is by his strength, it is in his name, for his sake, and because of his glory herein concerned: and always; wherever the ministers of Christ are called to labour, and wherever the Gospel is purely and powerfully preached by them, some good is done; and they are made to triumph over hell and earth, over sin, Satan, and the world; and for all this, thanks is due to God; for he it is that causes them to triumph, or they never could; as will easily appear, if we consider what poor weak instruments they themselves are; what opposition is made against them; what wonderful things are done by them; by what means they triumph, by the preaching of the cross, and that in the midst of the greatest pressures and afflictions. Thanks are also given to God, that he maketh manifest the savour of his knowledge by us in every place; by "his knowledge" is meant, either the knowledge of God, who causes the ministers of the Gospel to triumph; or the knowledge of Christ, in whom they triumph; or rather of both, of the knowledge of God in Christ; and designs the Gospel, which is the means thereof: and which is said to have a "savour" in it, and denotes the acceptableness of it to sensible souls; and the good name, fame, and credit, which Christ has by the faithful ministration of it; and is an allusion to Sol 1:3. Now this, God is said to make manifest; it was hid before, hid in himself, and to the sons of men; it was like a box of ointment shut, but now opened by the preaching of the word, which diffuses a fragrant smell; and therefore he is said to make it manifest "by us": the ministers of the Gospel, who openly, boldly, and faithfully preach it; and "by manifestation of the truth"; spread the savour of it, and that "in every place", where they come; their commission being at large, to go into all the world, and preach the Gospel to every creature.”

“Now, thanks be unto God - His coming dispelled all my fears, and was the cause of the highest satisfaction to my mind; and filled my heart with gratitude to God, who is the Author of all good, and who always causes us to triumph in Christ; not only gives us the victory, but such a victory as involves the total ruin of our enemies; and gives us cause of triumphing in him, through whom we have obtained this victory. A triumph, among the Romans, to which the apostle here alludes, was a public and solemn honor conferred by them on a victorious general, by allowing him a magnificent procession through the city. This was not granted by the senate unless the general had gained a very signal and decisive victory; conquered a province, etc. On such occasions the general was usually clad in a rich purple robe, interwoven with figures of gold, setting forth the grandeur of his achievements; his buskins were beset with pearls, and he wore a crown, which at first was of laurel, but was afterwards of pure gold. In one hand he had a branch of laurel, the emblem of victory; and in the other, his truncheon. He was carried in a magnificent chariot, adorned with ivory and plates of gold, and usually drawn by two white horses. (Other animals were also used: when Pompey triumphed over Africa, his chariot was drawn by elephants; that of Mark Antony, by lions; that of Heliogabalus, by tigers; and that of Aurelius, by deer.) His children either sat at his feet in the chariot, or rode on the chariot horses. To keep him humble amidst these great honors a slave stood at his back, casting out incessant railings, and reproaches; and carefully enumerating all his vices, etc. Musicians led up the procession, and played triumphal pieces in praise of the general; and these were followed by young men, who led the victims which were to be sacrificed on the occasion, with their horns gilded, and their heads and necks adorned with ribbons and garlands. Next followed carts loaded with the spoils taken from the enemy, with their horses, chariots, etc. These were followed by the kings, princes, or generals taken in the war, loaded with chains. Immediately after these came the triumphal chariot, before which, as it passed, the people strewed flowers, and shouted Io, triumphe! The triumphal chariot was followed by the senate; and the procession was closed by the priests and their attendants, with the different sacrificial utensils, and a white ox, which was to be the chief victim. They then passed through the triumphal arch, along the via sacra to the capitol, where the victims were slain. During this time all the temples were opened, and every altar smoked with offerings and incense. The people at Corinth were sufficiently acquainted with the nature of a triumph: about two hundred years before this, Lucius Mummius, the Roman consul, had conquered all Achaia, destroyed Corinth, Thebes, and Chalcis; and, by order of the senate, had a grand triumph, and was surnamed Achaicus. St. Paul had now a triumph (but of a widely different kind) over the same people; his triumph was in Christ, and to Christ he gives all the glory; his sacrifice was that of thanksgiving to his Lord; and the incense offered on the occasion caused the savour of the knowledge of Christ to be manifested in every place. As the smoke of the victims and incense offered on such an occasion would fill the whole city with their perfume, so the odour of the name and doctrine of Christ filled the whole of Corinth and the neighboring regions; and the apostles appeared as triumphing in and through Christ, over devils, idols, superstition, ignorance, and vice, wherever they came.”

“Thanks be to God, who always causeth us to triumph by his grace, so that we every where make manifest the odour of his knowledge, making God known and worshipped, and instructing the people in the faith of Christ, to the advantage and eternal good of those who hearken to us, and are saved; but to the greater condemnation of those, who after they have heard of the truth, by their own fault remain obstinate: so that the preaching of the gospel is to some the odour of death unto death, when they remain dead in their sins, they incur an eternal death: and to them who are converted, the odour of life unto life; they receive the spiritual life of grace in their souls in this world, and an eternal life in the next. (Witham)”

“Now--Greek, "But." Though we left Troas disappointed in not meeting Titus there, and in having to leave so soon so wide a door, "thanks be unto God," we were triumphantly blessed in both the good news of you from Titus, and in the victories of the Gospel everywhere in our progress. The cause of triumph cannot be restricted (as ALFORD explains) to the former; for "always," and "in every place," show that the latter also is intended. causeth us to triumph--The Greek, is rather, as in Col 2:15, "triumphs over us": "leadeth us in triumph." Paul regarded himself as a signal trophy of God's victorious power in Christ. His Almighty Conqueror was leading him about, through all the cities of the Greek and Roman world, as an illustrious example of His power at once to subdue and to save. The foe of Christ was now the servant of Christ. As to be led in triumph by man is the most miserable, so to be led in triumph by God is the most glorious, lot that can befall any [TRENCH]. Our only true triumphs are God's triumphs over us. His defeats of us are our only true victories [ALFORD]. The image is taken from the triumphal procession of a victorious general. The additional idea is perhaps included, which distinguishes God's triumph from that of a human general, that the captive is brought into willing obedience (Co2 10:5) to Christ, and so joins in the triumph: God "leads him in triumph" as one not merely triumphed over, but also as one triumphing over God's foes with God (which last will apply to the apostle's triumphant missionary progress under the leading of God). So BENGEL: "Who shows us in triumph, not [merely] as conquered, but as the ministers of His victory. Not only the victory, but the open 'showing' of the victory is marked: for there follows, Who maketh manifest." savour--retaining the image of a triumph. As the approach of the triumphal procession was made known by the odor of incense scattered far and wide by the incense-bearers in the train, so God "makes manifest by us" (His now at once triumphed over and triumphing captives, compare Luk 5:10, "Catch," literally, "Take captive so as to preserve alive") the sweet savor of the knowledge of Christ, the triumphant Conqueror (Col 2:15), everywhere. As the triumph strikes the eyes, so the savor the nostrils; thus every sense feels the power of Christ's Gospel. This manifestation (a word often recurring in his Epistles to the Corinthians, compare Co1 4:5) refutes the Corinthian suspicions of his dishonestly, by reserve, hiding anything from them (Co2 2:17; Co2 4:2).”