Jesus was a pleasing aroma

JESUS WAS A PLEASING AROMA
EDITED BY GLENN PEASE
2 Corinthians2:14-16 14Butthanks be to God, who
always leads us as captivesin Christ'striumphal
processionand uses us to spread the aroma of the
knowledge of him everywhere. 15Forwe are to God
the pleasingaroma of Christamong those who are
being savedand those who are perishing. 16To the one
we are an aroma that brings death; to the other, an
aroma that brings life. And who is equal to such a
task?
BIBLEHUB RESOURCES
The TwofoldIssues Of A PreachedGospel
2 Corinthians 2:15, 16
R. Tuck
Heroes, in the older days of the apostle, were usually greatgenerals, leaders of
mighty armies, conquerors of other nations - men whose "glory" came from
desolatedcities, down-trodden races, wastedharvests, and crushed and

bleeding hearts. And such heroes were permitted to have a "triumph," as it
was called. A triumphal processionwas arrangedin their honour, and to this
event the Roman generals lookedas to the very goalof their ambition.
Magnificentand thrilling scenes theymust have been. The generalwas
received, at the gates of the imperial city, by all that was noble and grave and
venerable among the officials, and he was led from the gate through the
crowdedand shouting streets to the Capitol. First marched the ancientmen,
the grave senators ofthe Romancouncil, headed by a body of magistrates.
Then came the trumpeters, making the air ring againwith their prolonged
and joyous blasts. Then followeda long train of carriages and frames laden
with the spoils brought from battlefields or plundered from conqueredcities,
the articles which were most remarkable for their value, or rarity, or beauty
being fully exposedto view. There might be seenmodels of the forts or cities
which had been captured; gold and silver statues, pictures, handsome vases,
and embroidered stuffs. Then came a band of players on the flute, and then
white bulls and oxen destined for sacrifice;and incense bearer, waving to and
fro their censers,and sending forth their sweetsavour. Then were seencaged
lions and tigers, or monstrous elephants, or other strange creatures, brought
as specimens from the captive lands. And then the processionfilled with
pathos, for there followedthe leaders of the conquered foe, and the long train
of inferior captives, all bound and fettered, and altogethera sad and
humiliating sight. At last came the greatconqueror, standing in a splendid
chariot, drawn by four milk-white horses, magnificently adorned, the
conqueror bearing a royal sceptre, and having his brow encircledwith a
laurel crown. After him marched his greatofficers, the horse soldiers, and the
vast army of foot soldiers, eachone holding aloft a spearadorned with laurel
boughs. And so the processionmovedon through the crowded, shouting
streets until it reachedthe Capitoline hill. There they halted, draggedsome of
those poor captives aside to be killed, and then offeredtheir sacrifices and
begantheir triumphal feast. St. Paul's mind was evidently full of such a scene
as this, and he took his figures from it. He says that God permits us, as
apostles and ministers, always to triumph with Christ. We are, through grace,
always conquering generals. ButSt. Paul fixed his thoughts chiefly on those
miserable, naked, fettered captives, who were going on to death. He could not
help thinking - What was the sound of the clanging trumpet and the piping

flute to them - poor hopeless ones? Whatwas the savour of sweetincense in
the air to them - poor agitatedones? Some among them may indeed have had
the promise of life, and to them the savourof the incense would be sweet;it
would be "life unto life." But so many of them knew what their fate must be;
they dreaded the worst; they trembled as they came nearer to the ascentof the
hill; and as the wind waftedthe savourof the incense to them they could but
sadly feel that it was a savourof "death unto death." And the apostle thought
of his life work of preaching the gospel. It was even thus with the savour of the
gospeltriumph. To some it was death, to others it was life. Not, indeed, at the
arbitrary will of some proud general, but as the necessaryissue of the
relations in which men stand to a preached gospel;for "he that hath the Son
hath life, and he that hath not the Son of God hath not life, but the wrath of
God abideth on him."
I. THE PROPERRESULT OF A PREACHED GOSPELIS LIFE. It was
God's gracious purpose that men, "deadin trespassesand sins," should have
life, and have. it more abundantly. In his Son Jesus Christ life and
immortality are brought to light. In the early days Godset before men life and
death, and, with all holy persuasions, urgedthem to choose life and good. This
was the one absorbing purpose and endeavour of the Lord Jesus. While he
was here he was ever doing one thing - quickening life, restoring life, renewing
life: the life of health to those afflicted, of reasonto those possessedwith
devils, of knowledge to ignorant disciples, and even of the body to those
smitten and dead. And the apostles carriedhis gospelforth into all the world
as the light and life of men. Dwellupon the significance and interest of the
word "life," and explain the new life in Christ Jesus, which the Christian
enjoys.
II. THE MOURNFUL RESULT OF A PREACHED GOSPELOFTENIS
DEATH. Our Lord used forcible but painful figures to express the death of
the impenitent and unbelieving: "outer darkness;" "wailing and gnashing of
teeth;" "wormthat never dies;" "fire that none may quench." We must feel
the force of these things, for no man can worthily explain them. This "death"
was the mournful issue of a preachedgospelwhen the Sonof man was himself

the Preacher. FoolishGadarenesbesoughthim to depart out of their coasts,
and leave them to their night and death. Hardened Capernaum, exaltedeven
to heaven in privilege, must be thrust down to hell. St. Paul must turn from
bigoted and prejudiced Jews, and go to the Gentiles, leaving the very children
of the covenantin a darkness that might be felt. He who came to give life is
practically found to be a Stone of stumbling and a Rock ofoffence. Five
foolish virgins put their hands about their flickering lamps as they cry against
the closeddoor;and this is the simple, awful ending of their story, "The
darkness took them." We do see men hardened under a preachedgospelnow.
Illustrate by the dropping wellat Knaresborough. Waterought to softenand
melt, but these waters, falling upon things, encrust them with stone, and even
turn them into stone. Such may have been the droppings of the "waterof life"
upon us. There are only these two issues. The gospelmust either take us by the
hand and lead us up into the sunlight or it must bid us away down into the
dark. Only two issues, but what issues they are!Life! As we think of that
word, all joy, light, and heaven come into our view. Death!As we speak that
word, all darkness, woe, andhell come into our thoughts. "Who indeed is
sufficient for these things?" - even for the preaching of a gospelwhich must
prove to be a "savourof life unto life or of death unto death." - R.T.

Biblical Illustrator
For we are unto God a sweetsavourof Christ, in them that are savedand in
them that perish.
2 Corinthians 2:15, 16
Dissimilar effects ofthe same thing
Scientific Illustrations and Symbols.
Considerthe totally different effects whichthe same thing has on different
people. An act, simple in itself, will rouse the joys of one and the rage of
another. A substance which is food to one man is poisonto another. The same
medicine which effects a cure in one case will in a similar case in anotherman
aggravate the malady and enhance his sufferings. Look againat the effects of
the tempeston creation. & large number of the existenceson the globe are
terrified. But the seals love above all the tempest, the roaring of the waves, the
whistling of the wind, the mighty voice of the thunder, and the vivid flashings
of the lightning. They delight to see, rolling along in a sombre sky, the great
black clouds which predict torrents of rain. Then it is that they leave the sea
in crowds and come and play about on the shore, in the midst of the fury of
the elements. They are at home in the tempests. It is in these crises ofnature
that they give full play to all their faculties, and to all the activity of which
they are capable. When the weatheris fine and the rest of creationis full of
enjoyment they fall asleep, and resign themselves lazily to the dolce far niente.
(Scientific Illustrations and Symbols.)
The fragrance ofChristian life
R. Johnstone, LL. B.
The life of every Christian should be like the fragrant breeze which, in
tropical waters, tells the mariner, while still far out at sea, that the land from
which it comes is a land of pleasantforests and gardens, where "the spices

flow forth." It should testify, truthfully and clearly, of the sweetnessandgrace
of heaven.
(R. Johnstone, LL. B.)
Gospela savourto Godin them that perish
T. G. Selby.
Round about the very perdition of the impenitent there is a circle and
influences and associations thatare acceptable to God. If you have lost a child
by death, you know what a satisfactionit is to you to remember that all the
medical skill that money could command was brought to bear, all that kind
and unceasing ministrations of tenderness could do to save the precious life
was done. Friends were hour by hour coming to the door ready to help, to
sympathise, to pray; by and by thoughts of these things became a great solace
to you, and you could bow yourself to the inevitable. Your life might have
been shadowedto the very end, if there had been carelessness, neglect,
indifference at any single point; if friends had been slow to help, advise,
condole;if expedients for the salvationof the child could have been
afterwards devised that you never thought of at the time. And so with God, as
He looks upon the seconddeath of those createdin His own image. There is no
sting of regretful reflection. The possible was done to its very lastdetail. All is
quiet contentment and satisfaction. Goddid more than He had ever done for
His universe before. The Sonthought no sacrifice too great. The servants and
disciples of the Son forgotall thoughts of self in their endeavours to save men.
The perdition of the impenitent man is a terrible fact, but round about that
fact there ever gatherunselfish ministries and services upon which God looks
with contentment, and which maintain the unbroken tenor of His blessedness.
(T. G. Selby.)
God glorified in the preaching of the gospel
H. Melvill, B. D.

If you consult the Acts of the Apostles, you will perceive that St. Paul's course,
as a preacher of Christianity, was very diversified; that in some places he
rapidly formed a flourishing Church, while in others he encounteredfierce
persecution, or could make little or no impression on the reigning idolatry. It
is very remarkable that, although defeatwas thus mingled with success, the
apostle could nevertheless break into the exclamation, "Now thanks be unto
God, which always causesus to triumph in Christ, and maketh manifest the
savour of His knowledge by us in every place." You would think from his tone
that he had only to enter a city and its idols trembled and falsehoodgave place
to truth. There is no greatdifficulty in understanding what St. Paul means
when he describes himself and his fellow-labourers as being "unto God a
sweetsavourof Christ." He alludes to a notion common among the heathen,
that God was pleasedwith the smoke which ascendedfrom the sacrifice burnt
on His altars. Indeed, the Scriptures frequently speak of Jehovahin language
borrowedfrom this prevalent opinion. Thus when the waters of the Deluge
had subsided, and Noah standing on a baptized earth, had offered burnt-
offerings of every cleanbeastand fowl, we read — "And the Lord smelled a
sweetsavour;and the Lord saidin His heart, I will not again curse the ground
any more for man's sake."When, therefore, St. Paul speaks ofa "sweet
savour of Christ," we should understand him as referring to the
acceptablenessofthe sacrifice ofChrist, and to its prevalence with God as a
propitiatory offering. And when he speaks ofpreaching as being "unto Goda
sweetsavourof Christ," he means that by setting forth the sacrifice and
causing it to be known, he was instrumental in bringing to God more and
more of that glory which arises from the sin-offering which He provided for
the world. He knew that he preached the gospelto many who would perish, as
well as to many who would be saved; but, nevertheless, he would not admit
that in any case he preachedin vain. He contended, on the contrary, that
whereverthe sacrifice ofChrist was made known, there ascendedfragrant
incense unto God; that God obtained honour from the display of His
attributes, whether men receivedor whether they rejectedthe Redeemer.
Now, we may observe to you, of the gospelof our Lord Jesus Christ, that it is
a revelation of all which is most illustrious in Godhead, and of all that as
sinful creatures we are most concernedin ascertaining. It is a revelationof
those attributes and properties of God which natural theology could but dimly

conjecture, or which it could not at all satisfactorilycombine. He would not
allow that it could at all depend upon the receptionwith which the gospelmay
meet, whether or not God could be glorified by its publication. Why should it?
Suppose it were the pleasure of the Almighty to give some new and striking
exhibition of His existence and majesty to a people that had been indifferent to
those previously and uniformly furnished; suppose that the vault of heaven
were to be spangledwith fresh characters ofthe handwriting of the
everlasting God, far outshining in their brilliancy and beauty the already
magnificent tracery of a thousand constellations, wouldnot God have
splendidly shownforth His being and His power? Would He not have given
such a demonstration of His greatnessas must triumphantly contribute to His
own glory, even if the people for whose sake the overhead canopyhad been
thus gorgeouslydeckedwere to close their eyes againstit. We read, that when
God restedfrom the work of creation, He saw everything that He had made,
and He beheld that it was very good; and He surveyed His own work with
unspeakable pleasure. He saw, He knew it to be good; and if no anthem of
lofty gratulation had ascendedto His throne from intelligent creatures, He
would have reposedin majestic contentment in His vast performances, and
have felt Himself so praised in His deeds, that neither angelnor man could
break the mighty chorus. And why should we not hold the same in regard of
the gospel? We may acknowledge ordespise a manifestation of God; but this
is the utmost we have in our power;we cannotobscure that manifestation; we
cannot despoilit of one of its beams. But St. Paul wishedto put his meaning
somewhatmore explicitly, and therefore he went on to speak oftwo separate
classes, orto show with greaterprecisionhow his position held goodin regard
equally of the savedand the lost. To the one, saith he, "we are a savour of
death unto death," to the other "a savour of life unto life." We do not think it
necessaryto speak atany length of the preacheras a "savourof life unto life,"
to those who flee at his warning from thee wrath which is to come. But what
are we to say to the preacherbeing "a savourof death unto death" to those
who perish in their sins? It is implied in such saying, that the gospeldid but in
some way or another prove injurious — "a savourof death" unto those by
whom it is heard and rejected;and, nevertheless, that this proclamation, even
when thus injurious, brought glory to Christ, or contributed to the display of
His perfections. Now, are these things so? Is the gospelindeed ever injurious

to the hearer? and if injurious, canthose who proclaim it be indeed unto God
"a sweetsavourof Christ"? Yes, the gospelmay prove injurious to the
hearer; but it cannotprove otherwise than glorious to its Author. You are not
to think that the gospelcanbe a neutral thing, operating neither for evil nor
for good. It is easyto come to regard that as an ordinary or unimportant
thing, which is of such frequent occurrence, andto attach no solemn, no
responsible characterto these our weeklyassemblings. But we have every
warrant for asserting that the gospelwhich he is permitted to hear either
improves a man or makes him worse, so that none of you can go awayfrom
God's house preciselywhat you were when you entered it. You have had a
fresh call from God, and if you have againrefused, you have made yourselves
less accessible than ever to the message. There is a self-propagating powerin
all kinds of evil; and every resistance to God's Spirit, operating through the
instrumentality of the Word, makes resistanceeasier. This is not the only case
in which the gospel is "a savour of death unto death." It is so whenever men
abuse Scripture doctrines, wheneverthey pervert them, wheneverthey wrest
them to the giving encouragementto unrighteousness, oruse them as an
argument for procrastination. It was this view of the office of the preacher
which extorted from the apostle those words, "Who is sufficient for these
things?" We are sure that it ought to be perfectly overcoming to a man, to see
himself with an office, in performing which he thus makes himself a witness
againstmultitudes.
(H. Melvill, B. D.)
The two effects ofthe gospel
C. H. Spurgeon.
I. THE GOSPELPRODUCES DIFFERENTEFFECTS. There is scarcely
ever a goodthing in the world of which some little evil is not the consequence.
Let the sun pour down floods of light on the tropics, and the choicestfruits
shall ripen, and the fairest flowers shall bloom, but who does not know that
there the most venomous reptiles are also brought forth? So the gospel,
although it is God's best gift.

1. The gospelis to some men "a savourof death unto death."(1)Many men
are hardened in their sins by hearing it. Those who can dive deepestinto sin,
and have the most quiet consciences, are some who are to be found in God's
own house. There are many who make even God's truth a stalking-horse for
the devil, and abuse God's grace to palliate their sin. There is nothing more
liable to lead men astray than a perverted gospel. A truth perverted is
generallyworse than a doctrine which all know to be false.(2)It will increase
some men's damnation at the last greatday.(a) Becausemen sin against
greaterlight; and the light we have is an excellentmeasure of our guilt. What
a Hottentot might do without a crime would be the greatestsinto me, because
I am taught better. If he who is blind falls into the ditch we canpity him, but
if a man with the light on his eyeballs dashes himself from the precipice and
loses his ownsoul, is not pity out of the question?(b) It must increase your
condemnation if you oppose the gospel. If God devises a scheme of mercy and
man rises up againstit, how greatmust be his sin!(3) It makes some men in
this world more miserable than they would be. How happily could the
libertine drive on his mad career, if he were not told, "The wages ofsin is
death, and after death the judgment!"The gospelis to others "a savour of life
unto life."
(1)Here it confers spiritual life on the dead in trespassesand sins.
(2)In heaven it issues in eternal life.
II. THE MINISTER IS NOT RESPONSIBLE FOR HIS SUCCESS. He is
responsible for what he preaches;he is accountable forhis life and actions,
but he is not responsible for other people. "We are unto God a sweetsavourof
Christ, as well in them that perish as in the saved." An ambassadoris not
responsible for the failure of his embassyof peace, nora fisherman for the
quantity of fish he catches, nor a sowerforthe harvest, but only for the
faithful discharge oftheir respective duties. So the gospelminister is only

responsible for the faithful delivery of his message, forthe due lowering of the
gospelnet, for the industrious sowing of the gospelseed.
(C. H. Spurgeon.)
The opposite effects of the ministry of the gospel
W. Chambers, D. D.
In the language ofthe text we have a description of the very opposite effects of
the ministry of the gospel, and of the consequencesto which they lead. The
same cloud which was dark to the Egyptians was bright to the Israelites.
1. As ministers, we are ordained to be unto God "a sweetsavourof Christ," in
duly administering His sacraments, faithfully preaching His gospel, and in
exemplifying it in our conduct.
2. It is then, instrumentally, by our life and doctrine, that we must diffuse in
our respective spheres ofduty the savourof the knowledge ofChrist. In
doctrine we must show incorruptness, gravity, sincerity.
3. It is by our manner of life also that we must spread the savour of His name
and truth among these who are within the sphere of our influence.
(W. Chambers, D. D.)
The gospelministry
D. Thomas, D. D.

I. ITS MANWARD ASPECT. Consider —
1. Its vivifying influence. It produces new spiritual life in the souls of men.
2. Its deadly influence. There are principles which render it certain that the
men who rejectit will be injured by it. One is founded in eternal justice, and
the other two in the moral constitution of man.(1) The greaterthe mercy
abused the greaterthe condemnation. The Bible is full of this truth. "Unto
whomsoevermuch is given," etc. "If I had not come and spokenunto them,"
etc. "Woe unto thee, Chorazin," etc. "And thou Capernaum," etc. "He that
despisedMoses'law," etc.(2)Man's susceptibility of virtuous impressions
decreases in proportion to his resistance ofthem.(3) Man's moral suffering
will always be increasedin proportion to the consciousnesshe has that he once
had the means of being happy. From these principles the gospelmust prove
"the savour of death unto death" to those who rejectit. The hearing of the
gospelputs a man on a new level in the universe. To have heard its accents is
the most momentous factin the history of man. Do you say you will hear it no
more? But you have heard it. This is a fact which you will ever remember and
feel. If the gospeldoes not save you, better you had never been born.
II. ITS GODWARD ASPECT.In both cases,if we are true to it, "we are unto
God a sweetsavourof Christ." The true ministry is pleasing to God, whatever
may be its results on humanity. If this be so, two inferences seemirresistible.
1. If the gospelministry is in itself grateful to God, it must be in itself an
institution for good, and for goodexclusively. Nevercould an institution in
itself calculatedto deaden and destroy the soul of men be grateful to the heart
of infinite love.(1)While the true gospelministry saves by design, it destroys
in spite of its design. That it is designed to save, who can doubt? "Godso
loved the world," etc. Men can, men do, pervert Divine things. Did God give
steelto be brought into weapons for the destructionof human life? Did He
give corn to be transmuted into a substance to drown the reasonand to

brutalise the man? No! But man, by his perverting power, turns God's
blessings to an improper and pernicious use. So it is with the gospel. He wrests
it to his own destruction.(2)The true gospelministry saves by its inherent
tendency; it injures in spite of that tendency. Is there anything in the
doctrines, precepts, provisions, promises, and warnings, of the gospeladapted
to destroy souls? Was the oceanmade to injure man, because it has terrified
many a mariner and engulfed many a barque? Was the sun createdto injure
man, because by leading to the discoveryof the robber and the assassin, it has
proved their ruin? Was food createdto injure health, because by
intemperance and gluttony, it has brought on disease and death?(3)That the
gospelministry saves by Divine agency;it destroys in spite of that agency. "Ye
do always resistthe Holy Ghost."
2. If the gospelministry is in itself grateful to God, it must be an institution
from which a much largeramount of goodthan of evil will result. If greater
evil resulted from it than good, I cannot believe that it would be grateful to
infinite love. Remember —(1) That the rejectionof the gospeldoes not make
the hell of the rejector;it only modifies and aggravatesit. As a sinner he
would have found a hell, had the sound of the gospelnever greetedhis ears.(2)
The restorative influence which the gospel ministry haft already exerted upon
the race, It has sweptfrom the world innumerable evils; it has planted
institutions amongstus to mitigate human woe, abolish human oppression,
heal human diseases, remove human ignorance, and correcthuman errors;
and it has conductedmillions to heaven.(3)That what the gospelhas done is
but a very small instalment of the goodit is destined to achieve. It is to bless a
nation in a day. There are millennial ages awaiting it, and in the coming
centuries it will be found that the evil which the gospelministry has
occasionedis no more to be compared with the goodwhich it will cause than
the pain which the light of the sun gives to the few tender eyes, with the
streams of blessednessit pours into every part of nature.
(D. Thomas, D. D.)

Savour of death or of life
James Aitken.
In thought stand near those three crossesonCalvary, and see how near to
eachother are blessing and cursing. As you gaze on that sacred, awful scene,
how plainly are revealedto you life and death. Now, whereverthe gospel
messageis made known the effectwill be the same as on Calvary — to some it
will be the savourof life unto life, and to others the savour of death unto
death.
I. Let us look at THE TWO SIDES OF THE GOSPELMESSAGE. The word
gospelwe associatewith all that is lovely, tender, merciful. Now, all this is
quite true; but it is not the whole message. Honestlyreadyour Bibles, and you
will find that it makes known to you salvationand damnation — heavenand
hell. The gospelmessageis, "He that believeth on the Son hath everlasting life;
and he that believeth not shall not see life, but the wrath of God abideth on
him."
II. Now, considerTHE DOUBLE WORKING OF THE GOSPELMESSAGE.
The gift of God must be either acceptedor rejected;there is no alternative.
Thus was it in the days of the apostles;their preaching was either a savour of
life unto life, or of death unto death. But there are some who would raise
objections to the gospelbecause it is thus the savour of death as well as of life.
Better, say they, not to preach the gospelat all. To them we reply, Because
some abuse God's greatestgift, would it be better that the gift had never been
offered? Becausefire sometimes destroys, would it be better that a fire never
were kindled?
(James Aitken.)

Who is sufficient for these things?
Who is sufficient for these things
DeanVaughan.
? (Inaugural Sermon) —
1. St. Paul askedthis question with a miraculous conversionin memory, with
all the signs of a chiefestapostle in possession, witha crown of righteousness
laid up for him in prospect.
2. That which weighedupon St. Paul was —(1) The recollectionofthe issues
for immortal souls, of having the revelation of grace offeredto them (vers. 15,
16).(2)The difficulty of fidelity (ver. 17). It would be easy, he says, to
discharge this greatoffice, if we might make traffic of the Word of God; if we
might throw in here a grain of flattery, and there a scruple of indulgence;
adapt it to the taste of the audience, or take counselconcerning it of the genius
of the age. But to preach the gospelin its fourfold completeness — "as of
sincerity," "as of God," "in the sight of God," "in Christ" — this demands of
the messengerthat loftiest grace ofan incorruptible fidelity.
3. It is easyto say, easierto think, that the first days of the gospelwere more
anxious than our own. We canunderstand how important, difficult, and
perilous it was for the new faith to gain a hearing. And so men sympathise
with the apostles as engagedin an enterprise disproportioned to their
strength; but they have nothing but pity or ridicule for the ministers of to-day,
especiallyif a minister should bewail his insufficiency, or recognisethe need of
Divine help to qualify him for his work. Thoughts such as these throw a very
real stumbling-block in the way of the gospel. The minister himself has to
dread their infection. "Against these things," he has to ask himself, "who is
sufficient?"

4. The difficulties which facedSt. Paul were open and tangible. On the one
side there was Jewishbigotry, and on the other side Greek speculation;here
the charge ofapostasyfrom ancestralsanctities,there of insubordination to
existing authorities; here some definite risk of persecution, there some
insidious corruption of gospelsimplicity by Judaizing admixture or
Alexandrian refinement.
5. But St. Paul was spared some experiences, belonging to an age not his.
When he wrote 2 Timothy 3:1, etc., he scarcelysounded the depths of our sea
of trouble, and nowhere quite prepares us for those developments which are
the phenomena of this latter part of our century, and which draw forth from
our hearts half the cry of the text, viz. —(1) The restless recklessimpatience of
the old, even when the old is God's truth; the insolent disdain of Christ's
ordinance of preaching, exceptin so far as the preacher will fling awayhis
Bible, and prophesy out of his own spirit; the light bandying of sacred
subjects at every socialtable; the choosing and rejecting amongstthe plain
sayings of Scripture, as though eachparticular revelationwere an open
question.(2) The schism of thought, where not of feeling, betweenthe teachers
of the Church and those who ought to be among the taught.(3) The opposite
experience, the surrender of all that is distinctive in the ministerial office, or
the abandonment of all that is at first sight difficult in the Divine revelation.
Not thus will the breach betweenclergyand laity be effectually healed— as
though the Church's commissionwere a thing to be ashamed of, or as though
the one object were to show men that the Bible containednothing which they
might not have known without it.(4) The timidity of the believing in the face of
free thought and scientific discovery. I count it a greatevil when true believers
betray an uneasiness in the presence of true seekers.Truth and the truth can
never really be at variance. Let not the evangelicaldoctrine ever fearlest the
God of creationshould betray it, or leave it nakedto its enemies. Leastof all
let faith think that by hiding its head in the sand it canelude pursuit, or that
by a clamorous outcry, "The gospelin danger," it can breathe either
confidence into its troops or panic into its foes. Let us be brave, with a courage
at once of man and of God. Conclusion:Men have said to me, in the prospect
of this ministry —

1. "You must be careful what you advance. Saynothing which is not sound in
logic, whateverit be in rhetoric. Assume nothing — prove your points." Is the
gospelitself to be, as betweenme and you, an open question? Am I bound,
every time I mention the Incarnation, the Resurrection, the Divinity of Christ,
to prove eachto you by some novel argument? Honestly do I saythis to you, If
that was what you wanted, I am not the man. If you believe not the gospel, I
cannot hope to prove it to you. I am here, a stewardof God's mysteries, to
bring out to you from His storehouse something profitable for doctrine, for
reproof, for correction, for discipline in righteousness.
2. "You will have a criticalaudience. Everything will be discussed." "'Afair
field and no favour' will be the motto of your congregation." The cautionfalls
chillingly upon the ear. I believe not one word of it. Not to judge the preacher,
.but to hear the Word; not to say"The sermon was long," but to say, "On this
day God has provided me with a sweetsolaceofheavenly hope and spiritual
communion; and now I depart, warmed, cheered, edified for anotherweek's
labour, and for the everlasting rest beyond" — this shall be the attitude of
your ear and heart as you listen to the voice of your minister.
(DeanVaughan.)
Difficulties of the pastoraloffice
R. Erskine, D. D.
I. I shall briefly survey SOME OF THE MANY AND IMPORTANT DUTIES
OF THE PASTORALOFFICE. Christcrucified, and salvationthrough Him;
the law, as a schoolmaster, to bring men to Christ; and exhorting the disciples
of Jesus to adorn His doctrine ought to be our chief themes. A comprehensive
knowledge ofChristian faith and practice. Greatskill is requisite to explain
the sublime mysteries of our holy faith, to unfold their mutual connections

and dependencies, and so to demonstrate their certainty, that the sincere lover
of truth may be convinced, and even the captious silenced. Our task, however,
would be comparatively easywere men lovers of truth and holiness. Add to all
this that the genius, spiritual condition, and outward circumstances ofour
hearers are various; and a manner of address proper for some would be
improper for others. But our services are not confined to the pulpit, or to
closetpreparationfor it. It is one important branch of our work, to instruct
and catechisethe young and ignorant in the first principles of religion.
Parochialvisitation, if managedin a way easyto plan, I will not say easyto
execute, would be equally useful. Reconciling differences is a work highly
suitable to the characterofambassadors ofthe Prince of Peace. In private
reproof, what zealfor God, and what tender compassionforperishing souls
are needful to overcome that aversionevery good-natured man must feel, to
tell anotherhe has done amiss. There is another duty incumbent on ministers
as such, more difficult than any I have yet mentioned, and that is, to show
themselves patterns of goodworks (Titus 2:7).
II. I shall now complete the argument by considering THE TEMPTATIONS
AND OPPOSITIONWHICH MAY PROBABLY ARISE TO DIVERT US
FROM THE RIGHT DISCHARGE OF THE DUTIES OF OUR OFFICE.
Ministers, though bound to exemplary holiness, are men of like passions and
infirmities with others, and equally exposedto be seducedby Satan, the world,
and the flesh. But our chief danger arises from indwelling corruption. Our
office obliges us to preach and pray on many occasionswhenour frames are
dull and languid. Discouragementmay have a fatal influence. Once more. As
we grow older aversionto fatigue and love of ease grow upon us. Judge from
the whole of what has been said, if the work of the ministry is so easy, as
many, through ignorance or inadvertency, are apt to imagine.
(R. Erskine, D. D.)
COMMENTARIES

Ellicott's Commentary for English Readers
(15) We are unto God a sweetsavourof Christ.—If we believe this Epistle to
have been written from Philippi, it is interesting to note the recurrence of the
same imagery of a “sweetsavour” in the Epistle to that Church (Philippians
4:18). Here the mind of the writer turns to the sterner, sadder side of the
Roman triumph. Some who appearedin that triumph were on their wayto
deliverance, some on their way to perish (this is the exactrendering of the
words translated savedand lost), and this also has its analogue in the triumph
of Christ. He does not shrink from that thought. In his belief in the
righteousness andmercy of Christ, he is contentto leave the souls of all men
to His judgment. He will not the less do his work as incense-bearer, and let the
“sweetsavour” ofthe knowledge ofGod be waftedthrough the words which it
has been given him to utter. All things are for His glory, for His righteousness
will be seento have been working through all.
BensonCommentary
2 Corinthians 2:15-16. Forwe — The preachers of the gospel, the apostles
especially;are unto God a sweetodour of Christ — He is well pleasedwith
this perfume diffused by us, with this incense of his name and gospel, which
we spread abroad both in them that believe, love, and obey, and are therefore
saved, and in them that obstinately disbelieve, and disobey, and consequently
perish. To the one — Those that believe not; we are the odour of death unto
death — The fragrancy, so rich in itself, insteadof reviving, destroys them,
and is efficacious to bring on death in its most dreadful forms. The gospel,
which we preachto them, finds them dead in sin; that Isaiah, 1 st, under
guilt, and a sentence of condemnation to the seconddeath; and, 2d, in a state
of alienation from the life of God, and carnally minded, which is death,
Ephesians 4:18; Romans 8:6. It offers them acquittance from condemnation,
and the Holy Spirit to unite them to God, and render them spiritually minded,
which is life and peace. But it being disbelieved and rejectedby them, they
become more guilty, and condemned to greaterpunishment, and further
removed from all union with, and conformity to, God. The expression,

therefore, of death unto death, is perfectly just in this point of view; and is still
more so if interpreted of the progress of such from spiritual death on earth to
eternal death in hell. And to the other, we are the odour of life unto life — The
gospelrevives them; acquits them from condemnation; justifies them; and
thereby entitles them to eternal life, Titus 3:7. It also opens an intercourse
betweenGod and their souls, communicates to them the life of grace, with a
continual increase thereof, John 10:10, and then brings them to the life of
glory. This seems an easyexpositionof the passage. ButMacknightthinks that
the apostle alludes here, not to the powerful effects of strong perfumes on
different persons, but to another circumstance, namely, that, in the triumphs
of the ancients, “the captives of greatestnote followedthe triumphal chariotin
chains, and that some of them had their lives granted to them; but others were
put to death immediately after the processionended. Wherefore to such, the
smell of the flowers and of the incense, with which the processionwas
accompanied, was οσμη θανατου εις θανατον, a deadly smelling, ending in
their death. But to those captives who had their lives granted to them, this was
οσμη ζωης εις ζωην, a smell of life; a vivifying, refreshing smell, which ended
in life to them. In allusion,” he adds, “to the method of a triumph, the apostle
represents Christ as a victorious general, riding in a triumphal procession
through the world, attended by his apostles, prophets, evangelists, andother
ministers of the gospel, and followedby all the idolatrous nations as his
captives. Among these, the preachers of the gospeldiffused the smell of the
knowledge ofChrist, which, to those who believed on him, was a vivifying
smell ending in life to them. But to the unbelievers the smell of the knowledge
of Christ was a smell of death, ending in death if they continued in unbelief.”
And who is sufficient for these things — So greatand weighty as they are?
Who is fit to bear such an important charge? Who should undertake it
without trembling? Certainly, as the apostle’s questionimplies, the eternal
destruction of those who perish may be sometimes ascribed, in some measure,
to the ignorance, unfaithfulness, or negligence ofthe minister appointed to
preach the gospelto them, and watch over their souls;in which case, their
blood will be required at his hands. As for instance, 1st, If he does not know
the truth, as it is in Jesus himself. 2d, Does not make it fully knownto others.
3d, Does not do this with seriousnessanddeep concern. 4th, Is not diligent in
this work, in seasonand out of season;constantand persevering. 5th, If he

does not waterthe seedsownwith his prayers, and watch over the souls
committed to his care, as one that must give an account. Who is sufficient? 1st,
Not those who do not know God and his gospelthemselves, and therefore
cannot make them known to others. 2d, Not those who have not God’s honour
at heart, and know not the worth of souls and the importance of saving them.
3d, Not those, of whateverdenomination they may be, who are pursuing
worldly gain, honour, pleasure, or ease. The hireling careth not for the sheep.
4th, Not the careless,negligent, slothful, self-indulgent watchmen. 5th, Not
they to whom Godhas not given just and clearviews of the greatdoctrines of
the gospel, andof God’s will and man’s duty, nor has opened to them a door
of utterance. 6th, Notthose who think themselves sufficient, and engage in this
greatwork depending on their natural abilities, or on the mere aids of human
learning. Fornone are sufficient of themselves, orwithout the powerful
influence of God’s Spirit.
Matthew Henry's Concise Commentary
2:12-17 A believer's triumphs are all in Christ. To him be the praise and glory
of all, while the successofthe gospelis a goodreasonfor a Christian's joy and
rejoicing. In ancient triumphs, abundance of perfumes and sweetodours were
used; so the name and salvationof Jesus, as ointment poured out, was a sweet
savour diffused in every place. Unto some, the gospelis a savour of death unto
death. They rejectit to their ruin. Unto others, the gospelis a savourof life
unto life: as it quickened them at first when they were dead in trespassesand
sins, so it makes them more lively, and will end in eternal life. Observe the
awful impressions this matter made upon the apostle, and should also make
upon us. The work is great, and of ourselves we have no strength at all; all our
sufficiency is of God. But what we do in religion, unless it is done in sincerity,
as in the sight of God, is not of God, does not come from him, and will not
reachto him. May we carefully watchourselves in this matter; and seek the
testimony of our consciences,under the teaching of the Holy Spirit, that as of
sincerity, so speak we in Christ and of Christ.
Barnes'Notes on the Bible

For we are unto God - We who are his ministers, and who thus triumph. It is
implied here that Paul felt that ministers were laboring for God, and felt
assuredthat their labors would be acceptable to him. The object of Paul in the
statement, in this and in the following verses, is undoubtedly to meet the
charges ofhis detractors and enemies. He says, therefore, that whatever was
the result of his labors in regard to the future salvationof people;yet, that his
well-meant endeavors, and labors, and self-denials in preaching the gospel,
were acceptable to God. The measure of God's approbation in the case was
not his success, but his fidelity, his zeal, his self-denial, whatevermight be the
receptionof the gospelamong those who heard it.
A sweetsavor- Like the smell of pleasant incense, orof grateful aromatics,
such as were burned in the triumphal processions ofreturning conquerors.
The meaning is, that their labors were acceptable to God; he was pleasedwith
them, and would bestow on them the smiles and proofs of his approbation.
The word rendered here as "sweetsavor" (εὐωδία euōdia)occurs only in this
place, and in Ephesians 5:2; Philippians 4:18; and is applied to persons or
things well-pleasing to God. It properly means goododor, or fragrance, andin
the Septuagintit is frequently applied to the incense that was burnt in the
public worship of God and to sacrificesin general;Genesis 8:21;Exodus
29:18, Exodus 29:25, Exodus 29:41; Leviticus 1:9, Leviticus 1:13, Leviticus
1:17; Leviticus 2:2, Leviticus 2:9,Leviticus 2:12; Leviticus 3:5, Leviticus 3:16;
Leviticus 4:31, etc. Here it means that the services ofPaul and the other
ministers of religionwere as grateful to God as sweetincense, oracceptable
sacrifices.
Of Christ - That is, we are Christ's sweetsavorto God: we are that which he
has appointed, and which he has devoted and consecratedto God; we are the
offering, so to speak, which he is continually making to God.
In them that are saved- In regard to them who believe the gospelthrough our
ministry and who are saved. Our labor in carrying the gospelto them, and in
bringing them to the knowledge ofthe truth, is acceptable to God. Their

salvationis an objectof his highest desire, and he is gratified with our fidelity,
and with our success. This reasonwhy their work was acceptable to God is
more fully stated in the following verse, where it is said that in reference to
them they were the "savoroflife unto life." The word "saved" here refers to
all who become Christians, and who enter heaven; and as the salvationof
people is an objectof such desire to God, it cannot but be that all who bear the
gospelto people are engagedin an acceptable service, andthat all their efforts
will be pleasing to him, and approved in his sight In regard to this part of
Paul's statement, there canbe no difficulty.
And in them that perish - In reference to them who reject the gospel, and who
are finally lost. It is implied here:
(1) That some would rejectthe gospeland perish, with whatever fidelity and
self-denial the ministers of religion might labor.
(2) that though this would be the result, yet the labors of the ministers of
religion would be acceptable to God. This is a fearful and awful declaration,
and has been thought by many to be attended with difficulty. A few remarks
may present the true sense of the passage, andremove the difficulty from it:
(a) It is not affirmed or implied here that the destruction of those who would
rejectthe gospel, and who would perish, was desired by God or would be
pleasing to him. This is nowhere affirmed or implied in the Bible.
(b) It is affirmed only that the labors of the ministers of religion in
endeavoring to save them would be acceptable and pleasing to God. Their
labors would be in order to save them, not to destroythem.

Their desire was to bring all to heaven - and this was acceptableto God.
Whatevermight be the result, whether successfulor not, yet God would be
pleasedwith self-denial, and toil, and prayer that was honestly and zealously
put forth to save others from death. They would be approved by God in
proportion to the amount of labor, zeal, and fidelity which they evinced.
(3) it would be by no fault of faithful ministers that people would perish. Their
efforts would be to save them, and those efforts would be pleasing to God.
(4) it would be by no fault of the gospelthat people would perish. The regular
and proper tendency of the gospelis to save, not to destroy men; as the
tendency of medicine is to heal them, of food to support the body, of air to give
vitality, of light to give pleasure to the eye, etc. It is provided for all, and is
adapted to all. There is a sufficiency in the gospel. for all people, and in its
nature it is as really suited to save one as another. Whatever may be the
manner in which it is received, it is always in itself the same pure and glorious
system; full of benevolence and mercy. The bitterest enemy of the gospel
cannot point to one of its provisions that is adapted or designedto make
people miserable, and to destroythem. All its provisions are adapted to
salvation;all its arrangements are those of benevolence;all the powers and
influences which it originates, are those which are suited to save, not to
destroy people. The gospelis what it is in itself - a pure, holy, and benevolent
system, and is answerable only for effects whicha pure, holy, and benevolent
system is suited to produce. To use the beautiful language ofTheodoret, as
quoted by Bloomfield: "We indeed bear the sweetodorof Christ's gospelto
all; but all who participate in it do not experience its salutiferous effects. Thus,
to diseasedeyes eventhe light of heaven is noxious; yet the sun does not bring
the injury. And to those in a fever, honey is bitter; yet it is sweetnevertheless.
Vultures too, it is said, fly awayfrom sweetodors of myrrh; yet myrrh is
myrrh though the vultures avoid it, Thus, if some be saved, though others
perish, the gospelretains its own virtue, and we the preachers of it remain just

as we are; and the gospelretains its odorous and salutiferous properties,
though some may disbelieve and abuse it, and perish." Yet:
(5) It is implied that the gospelwould be the occasionofheavier condemnation
to some, and that they would sink into deeperruin in consequence ofits being
preachedto them. This is implied in the expressionin 2 Corinthians 2:16, "to
the one we are a savor of death unto death." In the explanation of this, we
may observe:
(a) That those who perish would have perished at any rate. All were under
condemnation whether the gospelhad come to them or not. None will perish
in consequence ofthe gospel's having been sent to them who would not have
perished had it been unknown. People do not perish because the gospelis sent
to them, but for their own sins.
continued...
Jamieson-Fausset-BrownBible Commentary
15. The order is in Greek, "For(it is) of Christ (that) we are a sweetsavor
unto God"; thus, the "for" justifies his previous words (2Co 2:14), "the savor
of His (Christ's) knowledge."We not only scatterthe savor; but "we are the
sweetsavor" itself(So 1:3; compare Joh 1:14, 16;Eph 5:2; 1Jo 2:27).
in them that are saved—rather, "thatare being saved … that are perishing"
(see on [2307]1Co1:18). As the light, though it blinds in darkness the weak, is
for all that still light; and honey, though it taste bitter to the sick, is in itself
still sweet;so the Gospelis still of a sweetsavor, though many perish through
unbelief [Chrysostom, Homilies, 5.467], (2Co 4:3, 4, 6). As some of the
conquered foes led in triumph were put to death when the processionreached
the capitol, and to them the smell of the incense was the "savorofdeath unto

death," while to those savedalive, it was the "savorof life," so the Gospelwas
to the different classesrespectively.
and in them—in the case ofthem. "Those being saved" (2Co 3:1-4:2): "Those
that are perishing" (2Co 4:3-5).
Matthew Poole's Commentary
For the God whom we serve doth not judge of us, nor will rewardus,
according to our success, but according to our faithfulness and diligence in his
work. We give unto all a goodsavourby our doctrine; and our labours are a
sweetsavourin the nostrils of God, whatever effects they have upon souls.
God acceptethof our labours as to goodmen, to whom we are instruments of
eternal life and salvation;and though others despise the gospel, and refuse the
sweetsound of it, yet as to them also we are a sweetsavourin the nostrils of
God: Though Israelbe not saved, (saith the prophet, Isaiah49:5), yet I shall
be glorified. It is not for any neglectin us, as to our duty, if any perish, but
from their own wilfulness and perverseness.
Gill's Exposition of the Entire Bible
For we are unto God a sweetsavour,....Here a reasonis given, why the savour
of the knowledge ofGod in Christ is made manifest by the ministers of the
Gospel, because theythemselves are a sweetsavour;not that they are so in
themselves, for they have the same corrupt hearts and natures, and complain
of them as other men; but as having the gifts and graces ofthe Spirit of God,
comparable to fragrant and sweetsmelling ointments, Sol1:3, by which they
are enabled to preachthe savoury doctrines of the Gospel, and to adorn and
recommend them by their exemplary lives and conversations:the allusion is to
Aaron and the priests under the law, who were anointed with the anointing
oil, which was poured upon their heads, ran down upon their beards, and
descendedto the skirts of their garments, so that they were all over a perfume,
a sweetsmelland savour; and so are the ministers of the word, being anointed
with that, which the other was typical of. They are saidto be a sweetsavour

of Christ, because they have their gifts, grace, and Gospelfrom him, and he is
the subjectof their ministry; so that this sweetsavourof theirs, is not properly
theirs, but his, whose person, blood, righteousness, sacrifice, grace, andthe
fulness of it, as held forth in the Gospelministry, are sweetand savoury to
believers. Moreover, it is "unto God" they are such a savour, not unto men,
mere carnal men, for with them they are the filth of the world, and the
offscouring of all things; but they are grateful and well pleasing to the Lord,
as their ministrations make for, and show forth his honour and glory: and this
they are
in them that are saved, who are chosenby God unto salvation, for whom
Christ has wrought it out, to whom it is applied by the Spirit of God, who are
heirs of it, and are kept unto it, and for it, by the power of God, and shall
certainly enjoy it: yea, they are a sweetsavour
in them that perish, all mankind are, through sin, in a perishing condition:
some of them shall never perish; but are, and shall be savedwith an
everlasting salvation:others will perish in their sins, to which they are
abandoned; and what sense the ministers of the Gospelare a savour in these is
shown in the following verse.
Geneva Study Bible
{3} Forwe are unto God a sweetsavourof Christ, in them that are saved, and
in them that perish:
(3) He denies that anything should be taken awayfrom the dignity of his
apostleship, because theysaw that it was not receivedwith like successin
every place. But rather very many rejectedand detestedhim, seeing that he
preachedChrist not only as a saviourof those that believe, but also as a judge
of those that condemn him.

EXEGETICAL(ORIGINAL LANGUAGES)
Meyer's NT Commentary
2 Corinthians 2:15 f. Further confirmatory development of the previous καὶ τ.
ὀσμὴν κ.τ.λ., in which, however, Pauldoes not keepto the continuity of the
figure, but, with his versatility of view, now represents the apostolic teachers
themselves as odou.
Χριστοῦ εὐωδία]may mean a perfume produced by Christ, or one filled with
Christ, breathing of Christ. The latter (Calvin, Estius, Bengel, Rückert,
Osiander, and most expositors;comp. also Hofmann) corresponds better with
the previous ὀσμὴ τῆς γνώσεως αὐτοῦ, and is more in keeping with the
emphasis which the prefixed Χριστοῦ has, because otherwise the εὐωδία
would remain quite undefined as regards its essentialquality. The sense ofthe
figurative expressionis: for our working stands in the specific relation to God,
as a perfume breathing of Christ. The image itself is consideredby most
(comp. Ritschl in the Jahrb. für d. Th. 1863, p. 258)as borrowedfrom the
sacrificialfragrance (so also Billroth, Rückert, Olshausen, de Wette,
Osiander, Ewald), on which accountappeal is made to the well-knownὀσμὴ
εὐωδίας of the LXX., ֵ‫י‬‫יח‬ ‫ִנ‬ ֵ‫י‬ ַ, Leviticus 1:9; Leviticus 1:13; Leviticus 1:17, al.
But as Paul, whereverelse he uses the image of sacrifice, marks it distinctly, as
Ephesians 5:2, Php 4:18, and in the present passagethe statedly used ὀσμὴ
εὐωδίας does not stand at all, it is more probable that he was not thinking of
an odour of sacrifice (which several, like Billroth, Ewald, Ritschl, find already
in ὀσμή, 2 Corinthians 2:14), but of the odours of incense that accompanied
the triumphal procession;these are to God a fragrance, redolentto Him of
Christ. That in this is symbolized the relation of the acceptableness to God of
the apostolic working, is seenfrom the very word chosen, εὐωδία, which
Hofmann misconstrues by explaining τῷ θεῷ to God’s service.
καὶ ἐν τοῖς ἀπολλ.]and among those, who are incurring eternaldeath; comp. 2
Corinthians 4:3. See on 1 Corinthians 1:18. Grotius strangelywishes to supply

here κακωδία exvi contrariorum. It is, in fact, the relation to God that is
spokenof, according to which the working of the apostle is to Him εὐωδία,
whether the odour be exhaled among σωζομένοι or ἀπολλυμένοι. Comp.
Chrysostom. To take ἐν in the sense ofoperative on (Osiander) anticipates
what follows. Comp. 2 Corinthians 4:3.—2 Corinthians 2:16 specifies now the
different relation of this odour to the two classes. Paul, however, does not
againuse εὐωδία, but the in itself indifferent ὀσμή, because the former would
be unsuitable for the first half, while the latter suits both halve.
ἐκ θανάτου εἰς θάνατον]an odour, which arises from death and produces
death. The source, namely, of the odour is Christ, and He, according to the
idea of the λίθος τοῦ προσκόμματος(Romans 9:33;1 Peter 2:8; Acts 4:11), is
for those who refuse the faith the author of eternal death.[151]Forthem,
therefore, in accordancewith their inward attitude towards Him, Christ, the
source of the odour, i.e. of the apostolic activity, is death, and also the effectis
death, though Christ in Himself is and works eternallife. Comp. Matthew
21:44;Luke 2:34. Hence Christ, by means of the κρίσις which He brings with
Him, is the source respectivelyof death and life, according as His preaching is
acceptedby one to salvation, is rejectedby another to destruction. In the
latter case the blame of Christ’s being θάνατος, althoughhe is, as respects His
nature and destination, ζωή, lies on the side of man in his resistanceand
stubbornness. Comp. 1 Corinthians 1:23, also John 9:39; John 3:18 f., John
12:48. “Semperergo distinguendum est proprium evangeliiofficium ab
accidentali(ut ita loquar), quod hominum pravitati imputandum est, qua fit,
ut vita illis vertatur in mortem,” Calvin. Comp. Düsterdieck on 1 John, I. p.
166. This, at the same time, in oppositionto Rückert, who objects that the
apostolic activity and preaching can in no way be regardedas proceeding
from θάνατος, and who therefore prefers the Recepta,[152]in which Reiche
and Neanderagree. GregoryofNyssa remarks aptly in Oecumenius:ΚΑΤᾺ
ΤῊΝ ΠΡΟΣΟῦΣΑΝ ἙΚΆΣΤῼ ΔΙΆΘΕΣΙΝ Ἢ ΖΩΟΠΟΙῸς ἘΓΈΝΕΤΟ,Ἢ
ΘΑΝΑΤΗΦΌΡΟς Ἡ ΕὔΠΝΟΙΑ. Quite similar forms of expressionare found
in the Rabbins, who often speak ofan aroma (‫ס‬ ֵ‫,ם‬ see Buxt. Lex. Talm. p.
1494;L. Cappellus on the passage), orodor vitae and mortis, see in Wetstein
and Schoettge.

καὶ πρὸς ταῦτα τίς ἱκανός;] This no longer depends on the ὅτι of 2 Corinthians
2:15 (Hofmann), a connectionto which the interrogatory form would be so
thoroughly unsuitable that no readercould have lighted on it; but after Paul
has expressedthe great, decisive efficacyofhis calling, there comes into his
mind the crowdof disingenuous teachers as a contrastto that exalted
destination of the office, and with the quickly interjectedκαί he hence asks
with emotion: And who is for this (i.e. for the work symbolized in 2
Corinthians 2:15-16)fit? Who is qualified for this? The ΤΊς is intentionally
pushed towards the end of the question, in order to arrest reflectionat the
important ΠΡῸς ΤΑῦΤΑ, and then to bring in the question itself by surprise.
Comp. Herod. v. 33: ΣΟῚ ΔῈ ΚΑῚ ΤΟΎΤΟΙΣΙΤΟῖΣΙΠΡΆΓΜΑΣΙ ΤΊ
ἜΣΤΙ; Plat. Conv. p. 204 D: ὁ ἐρῶν τῶν καλῶν τί ἐρᾷ; Xen. Cyr. iv. 6, 8;
Romans 8:24; Ephesians 4:9; Acts 11:17.
[151]Θάνατος and ζωή are to be understood both times of eternal life and
death. The contrastof σωζομένοι and ἀπολλυμένοι permits no other
interpretation: comp. 2 Corinthians 7:10. Ewaldtakes ἐκ θανάτου of temporal
death and ἐκ ζωῆς of temporal life: from the former we fall into eternal death,
and from the temporal life we come into the eternal.
[152]According to the Recepta, whichHofmann also follows, ὀσμὴ ζωῆς is
life-giving odour, and ὀσμὴ θανάτου is deadly odour; εἰς θάνατ. and εἰς ζ.
would then be solemnadditions of the final result, which actually ensues from
the life-giving deadly powerof the odour. According to Hofmann, the
genitives are intended to mean: in which they get to smell of death and of life
respectively. But comp. expressions like ἄρτος τ. ζωῆς, φῶς τ. ζωῆς, λόγος
ζωῆς, ῥήματα ζωῆς.
Expositor's Greek Testament
2 Corinthians 2:15. ὅτι Χρ. εὐωδία κ.τ.λ.:for we are a sweetsavourof Christ
unto God. Notonly “through us” is the ὀσμή made manifest; we ourselves in

so far as we realise and manifest our membership of Christ are, in fact, that
εὐωδία. The influence of the lives of the saints is sweetand penetrative, like
that of incense. From this verse comes the phrase “the odour of sanctity”.—ἐν
τοῖς σωζομένοις καὶ κ.τ.λ.:among them that are being saved and among them
that are perishing. It is difficult to understand why the American Committee
of Revisers objectedto this rendering, and translated “are saved… perish”.
The force of the presentparticiples ought not to be overlooked(see reff.); men
in this world are either in the way of life or the wayof death, but their final
destiny is not to be spokenof as fixed and irrevocable while they are in the
flesh. Free will involves the possibility alike of falling away from a state of
grace, orof repentance from a state of sin. But for men of either class is a
Christian life lived in their midst, a εὐωδία Χριστοῦ.
Cambridge Bible for Schools andColleges
15. For we are unto God a sweetsavourof Christ] The form of the expression
is here altered in two ways:(1) the Apostle himself now becomes the ‘sweet
savour,’ while (2) the idea of sacrifice is first brought in. The Apostle now uses
the phrase used in the LXX. for a sacrificialodour (see note on last verse). The
ministers of Christ are a sweetsavourof Him, the greatAtoning Sacrifice, not
only because they make Him known, but because they are imbued and
interpenetrated with the spirit of His Sacrifice, ‘always bearing about in the
body the dying of the Lord Jesus.’And this not only in themselves but in those
to whom they minister the Spirit of the Lord (cf. ch. 2 Corinthians 3:3) as soon
as they in their turn begin to display the same spirit, or evenin a certainsense
(see next note) when they do not. See Ephesians 5:2; Php 4:18.
in them that are saved, and in them that perish] The tense in the original
speaks ofno completed work, but is strictly present: those who are in process
of being saved or of perishing. Cf. Luke 13:23;Acts 2:47; 1 Corinthians 1:18;
ch. 2 Corinthians 4:3. The imagery of the triumphal processionis still before
the Apostle. Some of those who took part in it were destined to rewards and
honours, others were doomed to perpetual imprisonment or death. Christ and
His servants are a savour of life unto them who are in the way of salvation,

because through conformity to the spirit of Christ’s sacrifice arises
conformity to His life, a savour of death unto those who are not in the way of
salvation, because a deliverance refused does but make destruction inevitable.
Cf. Matthew 21:44; Luke 2:34; John 3:18-20;John 9:39; John 12:48;John
15:22.
Bengel's Gnomen
2 Corinthians 2:15. Εὐωδία)a sweetsavour, i.e., powerful, grateful to the
godly, offensive to the ungodly. The savour of Christ pervades us, as the odour
of aromatics pervades garments.—ἐν)in the case of.—σωζομένοις·
ἀπολλυμένοις, in them, who are saved;in them, who perish) To which class
eachmay belong, is evident from the manner in which he receives the Gospel.
Of the former class he treats, 2 Corinthians 3:1 to 2 Corinthians 4:2; of the
latter, 2 Corinthians 4:3-6.—ἀπολλυμένοις,in them that are perishing) 2
Corinthians 4:3.
Pulpit Commentary
Verse 15. - We are unto God a sweetsavourof Christ. The undeveloped
metaphor involved in these words is that "we and our preaching diffuse to
God's glory the knowledge ofChrist which is as a sweetsavour." The apostles
are identified with their work;they were as the incense, crushed and burned,
but diffusing everywhere a waft of perfume. St. Paul is still thinking of the
incense burnt in the streets of Rome during a triumph - "Dabimusque Divis
Tura benignis" (Horace, 'Od.,' 4:2.51) - though his expressionrecalls the
"odour of a sweetsmell," of Leviticus 1:9, 13, 17 (comp. Ephesians 5:2); see
on this passagethe excellentnote of Bishop Wordsworth. In them that are
saved, and in them that perish; rather, among those who are perishing and
those who are being saved(comp. Acts 2:47). The odour is fragrant to God,
though those who breathe it may be variously affectedby it.
Vincent's Word Studies
A sweetsavorof Christ (Χριστοῦ εὐωδία)
Compare Ephesians 5:2; Philippians 4:18. As so often in Paul's writings, the
figure shifts; the apostolic teachers themselves being representedas an odor,

their Christian personality redolent of Christ. It is not merely a sweetodor
produced by Christ, but Christ Himself is the savor which exhales in their
characterand work.
PRECEPTAUSTIN RESOURCES
SERIES:Powerthrough Weakness
SERMON:How Do You Smell?
SCRIPTURE:2 Cor. 2:12-17
SPEAKER:MichaelP. Andrus
DATE: October9, 2005
Last Decemberour church staff had its annual Christmas party. We did one
of those white elephant gift
exchanges where a person opens a gift, but if he doesn’t want it, he can take
someone else’s giftor pick
out a new one. Well, the wife of one of our pastors, who shall remain
anonymous for reasons youwill
shortly understand, opened a box of scentedcandles. She was having some
bad sinus trouble, and after
sniffing the candles she said, “I don’t smell very good.” Whatshe meant, of
course, is that she couldn’t
distinguish one odor from another, but her dear, always encouraging, always
uplifting husband (whose

initials are Dick High) immediately remarked, “Maybe you should take a
bath.” And for the rest of the
evening she was the brunt of much good-naturedkidding. In fact, to this day
it is not unusual for one of
the pastors to ask Sheri, “How do you smell today?” (She’s got a wonderful
attitude, by the way, and
tolerates these brutes quite well!). And, by the way, she also gave me
permission to tell this story.
The Scriptures do not often ask us to think about the aroma we exude, but in
2 Corinthians 2 the Apostle
Paul does just that. He challenges us with what I like to call“the doctrine of
smell,” and it has nothing to
do with how our sinuses are working; rather it has everything to do with the
spiritual odor we are
producing. Let’s begin by reading our Scripture text, 2 Cor. 2:12-17:
Now when I went to Troas to preach the gospelof Christ and found that the
Lord had
opened a door for me, I still had no peace of mind, because I did not find my
brother Titus there.
So I said good-by to them and went on to Macedonia.
But thanks be to God, who always leads us in triumphal processionin Christ
and through
us spreads everywhere the fragrance ofthe knowledge ofhim. For we are to
God the aroma of
Christ among those who are being savedand those who are perishing. To the
one we are the smell

of death; to the other, the fragrance of life. And who is equal to such a task?
Unlike so many, we
do not peddle the word of Godfor profit. On the contrary, in Christ we speak
before God with
sincerity, like men sent from God.
Paul found discouragementdespite an open door. (12, 13)
Have you ever done a study of “open doors” in the New Testament? In Acts
14:27 Paul returns from his
first missionary journey to report how God had opened the door of faith to
the Gentiles. In Col. 4:3 he
asks forprayer “that God may open a door for our message.” We might be
tempted to define as open door
as a path that has been clearedof obstacles. Butthat would not be completely
accurate. In 1 Cor. 16:9
Paul is explaining to the Corinthians why he has delayed a planned visit to
them, and he says, “I will stay
on at Ephesus until Pentecost, becausea greatdoor for effective work has
opened to me, and there are
many who oppose me.” Obviously, an open door cannot be equated with an
absence ofobstacles or
opposition; rather an open door is simply a callof Godto share the truth
whether there is opposition or
not.
Returning to 2 Cor. 2:12, 13, we find that Paul has gone to Troas, north of
Ephesus on the coast
of Turkey, and the Lord has opened a door of ministry for him there. But then
in the very next

verse Paul says, “I still had no peace ofmind, because I did not find my
brother Titus there. So I
said good-by to them and went on to Macedonia.”Now Iwant to share a
conviction I have–that
2
Paul was not always right in his actions. When he was writing Scripture he
had the unique
ministry of the inspiration of the Holy Spirit that enabled him to write truth
and nothing but the
truth, but Paul was human and sometimes made mistakes in his personallife,
and I suspectthis
was one of those times.
God opened a door for him to preach the Gospel, but he didn’t take it. Instead
he moved on to
Macedonia, hoping to find his friend Titus so he could get word about how the
church at Corinth
was doing. Was this what we would call a wilful sin or a purposeful act of
disobedience? No, I
don’t think so. I suspectit was more in the nature of a lack of faith that
gripped him in a weak
moment and causedhim to seek his own personalpeace ofmind overa
ministry opportunity. But
at leasthe was honestabout it. Paul makes no pretense of invincibility. He
says in effect, “I was
so worried I couldn’t concentrate on ministry, and I left.” I like what J. Philip
Arthur says about
this incident:

If the church of Christ is to survive well into the third millennium, one vital
component of her well-being will be the quality of her leadership. (Now you
might
expectArthur to say, “We need leaders who take advantage of the doors God
opens,” but
he doesn’t. Instead here’s what he says). Which would you prefer–a leader
who exudes
an aura of strength, or one who makes no attempt to concealhis weaknesses?
Which of
the two is more likely to rely on God? And what about ourselves? How far are
we like
Paul? Are we real, or do we pretend?i
Paul was honestabout his weakness. ButI discovera very encouraging truth
in the next verse,
namely that God doesn’tabandon us when we fail to walk through open
doors. He doesn’t say,
“Well, I gave you an opportunity and you didn’t take it, so I’m through with
you.” Thank
goodness!On the contrary, God keeps opening doors for us, leading us,
guiding us, encouraging
us, especiallywhen He perceives that our hearts are right toward Him.
Paul found encouragementin the continual leading of a sovereignGod. (14-
16a)
Verse 14 reads, “But thanks be to God who always leads us . . .” We don’t
always follow, but
God always leads. We don’t always see the path clearly, but God works all
things after the

counselof His own will and for our good. We usually see His leading easier
after the factthan
during the process, but it’s always there. I’ll share a case in point. Two years
ago this past week I
had a greatdeal of unrest in my own heart about the ministry in St. Louis
where I had been
serving for almost 20 years. I was in Arkansas on my study month and had
driven to Kansas City
for a speaking engagement. Since I was so close to Wichita I calledDan
Wilson to see if I could
stop by for a visit and spend the night. He said it would be great because a few
of the Elders
wanted to meet with me anyway.
To make a long and complicated story as short and simple as possible, out of
that meeting came
an invitation to return to Wichita as interim pastor. That was not an easy
decision;I wrestleda
lot trying to discern God’s will in the matter. There were so many issues to
consider–shouldwe
walk awayfrom 20 years’worth of relationships in St. Louis, what about our
four grandkids who
lived a mile from us, how long would it be before the searchcommittee found
a new pastorand
3
then what, should we buy a home in the face of such uncertainty, etc.? As has
often happened in

my life, I had to make a decisionwithout a clearunderstanding as to what the
will of God was.
But I see God’s leading in retrospectvery clearly. I am absolutelyconvinced
today that this is
where we should be at this point in our lives. We have fallen in love all over
againwith this
church and even with Wichita. Would God have blessedus if we had stayedin
St. Louis?
Probably. But I am so thankful that He led us as He did.
Twenty-five years ago I found a book that has been on my Top Ten list ever
since–Decision
Making and the Will of God, by Gary Friesenand Robin Paxson, a fellow-
student from seminary
and a fellow-Free Church pastor. The theme of the book is that finding the
will of God is not like
aiming at a targetand suffering His second-bestorthird-best if we miss the
bull’s eye. Ratherit
is primarily making sure that our decisions are in keeping with the
parameters of His Word, and
then using the wisdom he has given us and the godly counselors He has put in
our path to make a
wise decision. I believe that’s the principal way God leads His people.
Paul was thankful for God’s leading in two primary ways:
God leads us to promised victory in Christ. “Godalways leads us in triumphal
processionin Christ.” Christus Victor was the battle cry of the early church.
The picture Paul

paints here is one of the ancient Roman legions coming back from victory
againstone of their
enemies.iiWhen a Roman generalgained a significantvictory over the
barbarians who menaced
the borders of the empire, the emperor would rewardhis achievementby
granting him a parade
in his honor. The victorious generalwould ride in a chariot at the head of a
long procession
thronged by cheering crowds. Behind him came the regiments in their finest
uniforms, their
standards adorned with new battle honors. Then came wagons loadedwith
the spoils of war, and
bringing up the rear were captured enemy soldiers in chains, destined for
executionor slavery.
To Paul the progress ofthe Gospelresembledone of these triumphal
processions. Obviouslyhe
is taking the long view, because atany given point of time there may be as
much that looks like
defeatas looks like victory in the ministry, but he knew that ultimately Christ
would be
victorious. He knew that he was participating as a common foot-soldierin a
parade that focused
glory and honor on his commander.
God leads us to spreadeverywhere the fragrance ofthe knowledge ofChrist.
Firstcentury parades could not only be heard and seen; they could also be
smelled. It was the custom
of the Romans to burn incense on either side of the processionalroute, and the
generaland his

troops would make their way through clouds of it. Paul continues his
illustration: “Godalways
leads us in triumphal processionin Christ and through us spreads everywhere
the fragrance of
the knowledge ofhim.”
Spreading the fragrance speaks ofinfluence, and we need to realize that
everywhere we go we
are influencing the world’s attitude toward Christ. That is a solemn
responsibility. If our lives are
attractive, if we care about people because they are createdin the image of
God, if we are hard
workers and responsible citizens, we will tend to draw people to the Savior.
On the other hand, if
4
we are obnoxious, selfish, greedy, negative, or manipulative, and if at the same
time people are
aware that we claim to be followers of Christ, we cando irreparable harm to
His cause. Whether
we like it or not, everyday we are spreading the fragrance of the knowledge of
Him.
However, it is to God that the fragrance ofour lives is ultimately directed.
Look at verse 15:“For
we are to God the aroma of Christ.” Although we share the Gospelwith
people, it is in reality
God who is our audience. Pleasing Him should be the passionof our lives. It
was for Paul. Again

and againHe stresses thathe is not a man-pleaserbut a God-pleaser. For
example, in 1 Thes.
2:4-6 he claims, “We are not trying to please men but God, who tests our
hearts. You know we
never used flattery, nor did we put on a mask to coverup greed–Godis our
witness. We were not
looking for praise from men, not from you or anyone else.” And in Galatians
1:10 he asks, “Am I
now trying to win the approval of men, or of God? Or am I trying to please
men? If I were still
trying to please men, I would not be a servant of Christ.”
The fact that our ultimate responsibility is to smell goodto Godis a critical
conceptfor us to
grasp, because Paulwarns us that people will reactdifferently to us depending
upon where they
are coming from, or better, where they are going, and we can easily
discouragedby this fact if
we don’t keepour focus on God. Let’s read the rest of verse 15 and 16, too.
“Forwe are to God
the aroma of Christ among those who are being saved and those who are
perishing. To the one
we are the smell of death; to the other, the fragrance oflife.”
To the soldiers and the jubilant spectators ofthe Romanvictory parade, the
smell of incense was
associatedwith the heady excitementof victory. However, to the prisoners of
war bringing up

the rear, the same scenthad a vastly different significance. The very bestthey
could hope for
was slavery; more likely execution. What spoke of successand celebrationto
one group spoke of
defeatand death to the other.
I think Paul is trying to communicate this basic truth: We shouldn’t smell the
same to everyone.
We should smell like death to those who hate Christ and His truth; we should
smell like life to
those who see their need of a Saviorand respond. Let me explore that idea a
little further with
you by noting that sadly many professing Christians smell the same all the
time.
1. Sadly some people stink it up spiritually all the time. There are those who
profess the name
of Christ but smell like death to everyone–believerandunbeliever alike. I
can’t help but think of
the Phelps family and their followers up in Topeka. With their signs that
“Godhates faggots”
and their bitter denunciations of anyone who doesn’tfollow their narrow
portrayal of
Christianity, they have an impact for Christ that is almostuniversally
negative–to both believers
and unbelievers alike. I cannot imagine how anyone could come to know the
God of grace
through that kind of approach. Other Christians stink it up with their
demanding personalities,

their sour-puss attitudes, their legalism, their laziness.
2. Others are so sweetit’s sickening. You’ve met Christians who are just
sugary sweetwith
everyone and about everything. In the October3 issue of U. S. New & World
Report there is an
interview with the “smilin’ preacher,” JoelOsteenofLakewoodChurch in
Houston, who never
5
preaches anything but encouragement. He wouldn’t denounce sin if it hit him
upside the head. In
fact, in this interview he comments about why he doesn’t preach against
abortion or
homosexuality: “I think (these sorts of political issues)divide us . . . . I know
people are always
asking, ‘What do you think, is this right?’ but I just think we’ve got to be
open. I have always
said, ‘I’m not here to convict people or to condemn them.’” Well, I also don’t
think the pastor’s
job is to condemn people, but if they don’t hear what’s right and wrong from
their pastor, where
are they supposed to hear it?
Such an attitude exudes an aroma that is inoffensive to anyone. Even an
agnostic, a humanist, or
a hedonist can enjoy the smell. But in the process does that personunderstand
anything about the
Gospelor the demands for discipleship?

3. Friends, Paul was willing to smell like death to some in order to be the
fragrance of
Christ to others. Verse 16: “To the one (the committed unbeliever) we are the
smell of death; to
the other, (the seekerafterGod) the fragrance of life.” In our church in St.
Louis there were
severalwomenwho were extremely allergic to perfume, so we had to establish
a fragrance-free
zone for them. While L’aire de Temp or Passionis a delightful fragrance to
most people, it was
sickening to them and potentially deadly. In the spiritual realm, the same
phenomenon takes
place. Some will be attractedto us; others will reactwith disgust, finding
Christ and His Gospel
repugnant.
Let me summarize this way: If everyone hates us, there is probably a love,
grace, ormercy
deficiency in your life; if everyone loves us, there is probably a truth
deficiency. There should be
enough grace and mercy evident in our actions that people whose hearts have
been softenedby
the Holy Spirit will see the beauty of Christ in us, will be attracted to Him,
and will respond to
the Gospelwhenwe tell them that God loves them. At the same time there
should be enough
bold truth emanating from our mouths that people who have been blinded by
Satanto the truth of

the Gospelor have consciouslychosento live godless lives will recoil from us
and even hate us.
And friends, I would be the lastone to tell you that this balance is easyto
maintain. I couldn’t
tell you how often I have offended sincere seekersaftertruth with my poor
representationof
Christ, or how often I have made God’s enemies comfortable by smelling
sweetwhenwhat they
needed was bold truth. I am only slightly comforted by the fact that the
Apostle Paul struggled
similarly. In fact, he asks atthe end of verse 16:“And who is equal to such a
task?”
Paul found awe in his calling. (16b, 17)
To smell right to the right audience actually may be one of the most difficult
assignments in the
Christian life. The way we live our lives and the way we share our faith has
tremendous
consequences. The weightof lostsouls is heavy, and any thoughtful Christian
will find himself
asking the same question Paul asks here:“Who is equal to such a task?” In
the next chapter Paul
will answerhis own question when he states that by ourselves we are not
sufficient; “our
sufficiency comes from God.” But here he teaches us by setting up a contrast
betweenhow he
responds to this task and how so many false teachers do it: “And who is equal
to such a task?

Unlike so many, we do not peddle the word of God for profit. On the contrary,
in Christ we
6
speak before God with sincerity, like men sent from God.”
The response ofso many to the challenge ofspreading the fragrance of Christ
is to forget that
their ultimate task is to please God, to forgetthat He is the principal audience,
to even forget that
our goalis to influence the lostfor Christ. Instead they look at ministry as a
business and a way
of getting rich.
Paul refused to market his faith for profit. Please notice how he introduces
this
thought: “Unlike so many, we do not peddle the word of God for profit.” Paul
was apparently a
rare bird in that there were no dollar signs in his ministry plans. In fact, he
generallyrefused
even to acceptgifts for his services;insteadhe chose to be bi-vocational;i.e. he
earned his own
living expenses by making tents so that the could offer the Gospeltotally free.
But not even Paul
expectedother preachers to do that. This was his own personalchoice and he
made it clearthat it
was perfectly alright for other ministers to be paid for their services. It’s one
thing, however, to
be paid, even paid well, for a job welldone, and it’s quite another to peddle
one’s ministry for

profit. This has been a common tragedy down through the centuries among
the people of God.
Balaamwas a prophet turned profiteer back in the days of Israel’s wandering
in the desert. He
was a very interesting case, becauselike a lot of ministers he said the right
things about greed,
but his heart was not in it. Some of you may remember the story. Balak the
king of Moab asked
Balaamthe prophet to put a curse on the Israelites, who were camped nearby
and seemedto be a
threat to him. For a fee, of course. Balaamsaidhe needed to consult with the
Lord, who told him
in no uncertain terms not to do it, so he declined the offer. Balak was not
easilydiscouraged
however, and offeredto pay Balaamhandsomely for a curse. And Balaam
answeredbeautifully:
“Evenif Balak gave me his palace filled with silver and gold, I could not do
anything greator
small to go beyond the command of the LORD my God” (Numbers 22:18).
Wow, how canyou beat that for commitment and obedience!But then he
made a fateful, and
almost fatal, mistake by adding, “Now stayhere tonight as the others did, and
I will find out
what else the LORD will tell me.” He didn’t need to hear anything else from
the Lord; God had
already made His will perfectly well-known. I believe Balaamwas trying to
finagle and

manipulate the situation in order to get his commission. So God sentan angel
to take his life, and
it was sparedonly when his donkey balked in the road and subsequently
lectured him–a
fascinating story.
Nor is this the only example in Scripture of greedgetting the bestof God’s
servants. Elisha’s
servant, Gehazi, secretlyrequestedpayment for his master’s ministry to
Naamanthe leper and
ended up as a leper himself due to the judgment of God. God sends Ezekielto
denounce the
spiritual shepherds of Israel:
“Sonof man, prophesy againstthe shepherds of Israel; prophesy and say to
them:
‘This is what the SovereignLORD says:Woe to the shepherds of Israelwho
only take
care of themselves!Should not shepherds take care of the flock? You eatthe
curds, clothe
yourselves with the wooland slaughterthe choice animals, but you do not take
care of
the flock.”
7
Even today, or perhaps I should say especiallytoday, it’s a common thing for
pastors to hear the
call of God when a bigger church with a higher salaryhas a vacancy. It’s not
unusual for megachurchpastors to rake in millions of dollars in book sales–
for books written on church time. And

the temptation to greedis not just affecting preaching pastors. Two years ago
in St. Louis we
contacteda well-knownChristian musician who sings while playing the
piano–no entourage or
orchestra or sets to haul around. We askedif he would come and do a night of
worship at our
church. Sure, he said, for $22,000, plus expenses, plus a percentage ofticket
sales. We weren’t
even wanting to sell tickets–justofferour people an opportunity to worship,
and we would have
paid him generouslyto do so. But $22,000?!!! Give me a break!
Ministry should not be for sale. Paul’s sure wasn’t.
His preaching was Christ-centered, God-honoring, and sincere. “Onthe
contrary,”
says Paul (i.e., in contrast to these profit merchants), “in Christ we speak
before God with
sincerity, like men sent from God.” He spoke in Christ, i.e. with Christ as his
chief subject, his
chief object, his chief motivator. He spoke before God, as one sent from God,
always aware that
he was an ambassadorwithout any authority of his own but rather with a
solemn responsibility to
convey his Master’s message accurately, faithfully, and completely. And he
spoke with sincerity.
Paul did not tailor his words to the reactionof his hearers, he did not conceal
his true motives, he
did not pervert the truth in order to curry favor and gain financially.

Conclusion:Well, let me return to the question I posedin my sermon title:
“How do you smell?”
I’m not asking, of course, aboutyour olfactory senses–whetherornot your
sinuses are clogged;
rather I’m thinking of how you impact the people around you. Do you exude
the smell of life and
the smell of death, depending upon the spiritual condition of the people
around you?
You know something? Christ Himself has a dual effecton people. Peterquotes
the OT in 1 Peter
2:6-8 when he says:
“See, I lay a stone in Zion,
a chosenand precious cornerstone,
and the one who trusts in him
will never be put to shame.”
Now to you who believe this stone is precious. But to those who do not believe,
[it is]“A
stone that causes mento stumble and a rock that makes them fall.”
Is Jesus a precious stone to you, or is He a stumbling stone? He can be the
former if you will
right now recognize your sin before God, acceptthe fact that Jesus died in
your place to forgive
your sins, and then receive Him as your personalSavior.
____________

i. J. Philip Arthur, Strength in Weakness, 59.
ii. Much of the description of Roman victory parades here is based upon
Arthur’s book
WILLIAM BARCLAY
IN THE TRIUMPHOF CHRIST (2 Corinthians 2:12-17)
2:12-17 When we had come to Troas to tell the goodnews of Christ, even
when a door of opportunity stoodopen to us in the Lord, I had no rest for my
spirit, because I did not find Titus, my brother, there. But thanks be to God
who at all times leads us in the train of his triumph in Christ, and who,
through us, displays the perfume of the knowledge ofhim in every place;for
we are the sweetscentofChrist in God to those who are destined for salvation
and to those who are destined for destruction. To the one we are a perfume
from death, to the other a perfume from life to life. And who is adequate for
these tasks? We do not, as so many do, make a traffic of the word of God but,
as from utter purity of motives, as from God, in the very presence of God in
Christ we speak.
Paul begins by telling how his anxiety to know what was happening in Corinth
made him so restless that he could not wait in Troas, although a fruitful field
was there, and sent him off to meet Titus who had not yet arrived. Then comes
his shout of triumph to God who brought all things to a happy ending.
2 Corinthians 2:14-16 are difficult to understand by themselves, but when set
againstthe background which was in Paul's thoughts they become a vivid

picture. Paul speaks ofbeing led in the train of the triumph of Christ; and
then he goes on to speak ofbeing the sweetscentof Christ to men, to some the
perfume of death and to others the perfume of life.
In his mind is the picture of a RomanTriumph and of Christ as a universal
conqueror. The highest honour which could be given to a victorious Roman
generalwas a Triumph. To attain it he must satisfycertain conditions. He
must have been the actualcommander-in-chief in the field. The campaign
must have been completely finished, the region pacified and the victorious
troops brought home. Five thousand of the enemy at leastmust have fallen in
one engagement. A positive extension of territory must have been gained, and
not merely a disasterretrieved or an attack repelled. And the victory must
have been won over a foreign foe and not in a civil war.
In a Triumph the processionofthe victorious generalmarched through the
streets of Rome to the Capitol in the following order. First came the state
officials and the senate. Then came the trumpeters. Then were carried the
spoils taken from the conquered land. Forinstance, when Titus conquered
Jerusalem, the seven-branchedcandlestick, the golden table of the shew-bread
and the golden trumpets were carried through the streets ofRome. Then came
pictures of the conqueredland and models of conquered citadels and ships.
There followedthe white bull for the sacrifice which would be made. Then
there walkedthe captive princes, leaders and generals in chains, shortly to be
flung into prison and in all probability almostimmediately to be executed.
Then came the lictors bearing their rods, followedby the musicians with their
lyres; then the priests swinging their censers withthe sweet-smelling incense
burning in them. After that came the generalhimself. He stood in a chariot
drawn by four horses. He was clad in a purple tunic embroidered with golden
palm leaves, and over it a purple toga markedout with golden stars. In his
hand he held an ivory sceptre with the Roman eagle atits top, and over his
head a slave held the crownof Jupiter. After him rode his family; and finally
came the army wearing all their decorations and shouting Io triumphs! their

cry of triumph. As the processionmoved through the streets, all decorated
and garlanded, amid the cheering crowds, it made a tremendous day which
might happen only once in a lifetime.
That is the picture that is in Paul's mind. He sees Christ marching in triumph
throughout the world, and himself in that conquering train. It is a triumph
which, Paul is certain, nothing can stop.
We have seenhow in that procession there were the priests swinging the
incense-filledcensers. To the victors the perfume from the censers wouldbe
the perfume of joy and triumph and life; but to the wretched captives who
walkedso short a distance ahead it was the perfume of death, standing for the
past defeatand their coming execution. So Paul thinks of himself and his
fellow apostles preaching the gospelof the triumphant Christ. To those who
will acceptit, it is the perfume of life, as it was to the victors; to those who
refuse it, it is the perfume of death, as it was to the vanquished.
Of one thing Paul was certain--not all the world could defeatChrist. He lived
not in pessimistic fear, but in the glorious optimism which knew the
unconquerable majesty of Christ.
Then once more comes the unhappy echo. There were those who saidthat he
was not fit to preach Christ. There were those who said worse, that he was
using the gospelas an excuse to line his own pockets. AgainPaul uses the
word eilikrineia (Greek #1505)for purity. His motives will stand the
penetrating rays of the sun; his messageis from God, it will stand the very
scrutiny of Christ himself Paul never fearedwhat men might say, because his
consciencetoldhim that he had the approval of God and the "Welldone!" of
Christ.

-Barclay's Daily Study Bible (NT)
BRIAN BELL
2 Corinthians 2 8-29-12
The Fragrance ofChrist!
I. Slide#1 Intro:
A. Slide#2 Ever hear the phrase, “they shoottheir own wounded”, in
reference to the church?
1. Many times it might be said of “any” type of church discipline, that
someone doesn’t
like. But here before us is an example of a church doing exactlythat.
B. Slide#3 Outline: Feelings;Forgiveness;Fragrance.
II. Slide#4 FEELINGS!(1-4)
A. Quick refresher on why Paul didn’t come to Corinth, but wrote them
instead.
1. He wrote hoping the church would getsome matters straightened out
before he
visited them.
B. Paul’s goalwas never to knock a man down, but to help him to getup!
III. Slide#5 FORGIVENESS!(5-11)
A. Slide#6 GeneralOglethorpe(Gov. OfGeorgia)once saidto John Wesley, “I
never forgive and I

never forget.” To which Wesleyreplied, “Then, Sir, I hope you never sin.”
B. Background:Read1 Cor.5:1,2.
1. The church previously oustedan immoral and unrepentant believer.
C. (5,6)This man no longerneeded discipline but needed forgiveness.
D. Slide#7 Too severe – Martin Luther could scarcelybearto pray the Lord’s
Prayer because his
own father had been so stern that the word father painted a picture of grim
terror to him. He
used to say, “Spare the rod spoil the child – yes; but, beside the rod keepan
apple, to give the
child when he has done well.”
E. Slide#8 This young man’s punishment obviously led to Repentance...which
should have lead
them to Forgiveness,so as to prevent him from being swallowedup by too
much sorrow!
1. Next, comfort needs to be given which will rebuild dignity.
2. Lastly, is to reaffirm them of your love, which will give them purpose &
direction to
their life.
F. Majority – Oh, & just know, there will always be a minority that will never
be satisfied, &
always cry, “still insufficient!”
G. Note the 3 action words in vs.7,8![forgive, comfort, reaffirm]
H. (7) They are warned here to forgive & bring comfort.
I. (8) Reaffirm your love to him!

1
1. Slide#9 Story of reaffirming: Andor Foldes, before he died in 1992, recalled
how
praise made all the difference for him early in his career. His first recollection
of an
affirming word was at age 7 when his father kissedhim and thanked him for
helping in the garden. He remembers it over 6 decades later, as though it were
yesterday. But the accountof anotherkiss that changedhis life says a great
deal
about our inner need for purpose.
At age 16, living in Budapest, Foldes was alreadya skilledpianist. But he was
at his
personalall-time low because ofa conflict with his piano teacher. In the midst
of that
very troubled year, however, one of the most renownedpianists of the day
came to
the city to perform. Emil von Sauerwas not only famous because of his
abilities at
the piano, but he could also claim the notoriety of being the lastsurviving
pupil of
Franz Liszt.
Sauerrequested that young Foldes play for him. Foldes obligedthe master
with
some of the most difficult works of Bach, Beethoven, andSchumann. When he
finished, Sauerwalkedover to him and kissedhim on the forehead.

“My son,” he said, “whenI was your age I became a student of Liszt. He
kissedme
on the foreheadafter my first lesson, saying, ‘Take goodcare ofthis kiss - it
comes
from Beethoven, who gave it me after hearing me play.’ I have waited for
years to
pass on this sacredheritage, but now I feelyou deserve it.”
2. To love to preach is one thing - To love those to whom we preach, quite
another!
3. “The goalof discipline is not removal; it’s restoration& reconciliation.”1
4. “Our forgiveness shouldbe as swift as our discipline is severe.”
a) David waited2 years to restore Absalom! – 2 Sam 14.
5. Is there anyone you still hold in bondage who has repented?
J. (11)Unforgiveness invites Satanto take advantage of us.
K. Satanthe destroyeris quick to move in where there is a void of love &
forgiveness. Quickly
filling that opening w/bitterness & division.
1. And his movements are all by our invitation!
2. Slide#10 “The devil is like a mad dog that’s chained up. He’s powerless to
harm us
when we are outside his reach, but once we enter his circle, we expose
ourselves
againto injury or harm.”2
a) How sad for those who have pitched their tent right dead center in Satan’s
campground…

Oh, & no reservations needed!“Come & pitch your tent any time!”
b) Are you living in Unforgiveness? Are your words void of love?
2
1 Charles Swindoll, pg.32.
2 Aurelius Augustine, Leadership, Vol.9, no.2.
3. Don’t be ignorant of his devices!
IV. Slide#11 FRAGRANCE!(12-17)
A. (12) Again, an open door doesn’t always necessitate us walking through it.
[A need doesn’t
constitute a call!]
1. Paul felt more compelled to find Titus then to minister in Troas!
2. Do you wait on hearing from the Lord, or do you just jump out on every
opportunity?
B. Slide#12 (13)Titus gets the Pauline Service Award with 20 years as Paul's
co-worker.
1. Paul trusted him to take the $ collectedto the poor in Jerusalem.
2. He also picked Titus to deliver this very letter to Corinth(8:16,17).
C. (14) Notice the change here! – From, no rest in my spirit(13) to an
incredible outburst of
emotions & Praise!
D. From this verse through 6:10 Paul takes us the deepestinto his ministry.
E. Slide#13 A Roman Triumph!
1. The Roman Triumph (triumpus) was a civil ceremonyand religious rite of
ancient

Jesus was a pleasing aroma

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