The Meaning of 2 Corinthians 2:14 Explained

2 Corinthians 2:14

KJV: Now thanks be unto God, which always causeth us to triumph in Christ, and maketh manifest the savour of his knowledge by us in every place.

YLT: and to God are thanks, who at all times is leading us in triumph in the Christ, and the fragrance of His knowledge He is manifesting through us in every place,

Darby: But thanks be to God, who always leads us in triumph in the Christ, and makes manifest the odour of his knowledge through us in every place.

ASV: But thanks be unto God, who always leadeth us in triumph in Christ, and maketh manifest through us the savor of his knowledge in every place.

KJV Reverse Interlinear

Now  thanks  [be] unto God,  which always  causeth  us  to triumph  in  Christ,  and  maketh manifest  the savour  of his  knowledge  by  us  in  every  place. 

What does 2 Corinthians 2:14 Mean?

Verse Meaning

This outburst of praise sprang from Paul"s deep-seated conviction that God"s working in and through him, regardless of the appearance of the set-back just mentioned, proceeded on triumphantly. This viewpoint is one of the great emphases of this epistle. Jesus Christ is without exception continuing to advance in His work. He is building His church and the gates of hell are not prevailing against it ( Matthew 16:18). Because Paul and the Corinthians were in Christ they shared in this triumph.
"The major objection to the hypothesis that 2 Corinthians 2:14 is the beginning of a new letter, one of several said to have been combined to create2Corinthians, is the fact that such a letter has no clearly defined ending....
"The thesis of this article is that it was the resonances of the term "Macedonia" in213that switched Paul"s thoughts into the channel evidenced in214-17." [1]
Paul compared the irresistible advance of the gospel, in spite of temporary setbacks, to a Roman triumph.
"Christ undertook a battle not rightly his; we share in a triumph not rightly ours." [2]
Paul compared the wafting of fragrant incense, as the triumph proceeded through the streets of Rome, to God disseminating the knowledge of Himself through the apostles.
"The metaphor is at the same time triumphal and antitriumphal. It is as God leads his servants as prisoners of war in a victory parade that God spreads the knowledge of Christ everywhere through them. Whereas in such victory processions the prisoners would be dejected and embittered, from this captive"s lips comes only thanksgiving to God, his captor. Here is restated the power-in-weakness theme (cf. 2 Corinthians 1:3-11) that pervades the letter." [3]

Context Summary

2 Corinthians 2:12-17 - The Savor Of The Knowledge Of Christ
Paul, in 2 Corinthians 2:14-16, imagines himself as part of his Master's procession passing through the world. First he is a captive in Christ's conquering train; then he is one of the incense-bearers, scattering fragrant perfume; then he conceives of his life as being in itself that perfume. As the captives in a triumphal procession would be divided into two bodies, of which one company was doomed to die while the other was spared, so inevitably all who come in contact with Christ, either directly in the preaching of the gospel or indirectly in the lives of His people, are influenced either for evil or for good.
The Apostle fancies himself challenged to furnish letters of commendation and he repudiates the claim. "No," he cries, "the lives and testimonies of those whom I have won for God, are all the credentials that I require!" Every Christian should be a clearly written and legible tractlet, circulating for the glory of God. Men will not read the evidences for Christianity as contained in learned treatises, but they are keen to read us. God alone can suffice us to sustain this searching scrutiny. [source]

Chapter Summary: 2 Corinthians 2

1  Having shown the reason why he came not to them,
6  he requires them to forgive and to comfort that excommunicated person,
10  even as he himself upon true repentance had forgiven him;
12  declaring why he departed from Troas to Macedonia,
14  and the happy success which God gave to his preaching in all places

Greek Commentary for 2 Corinthians 2:14

But thanks be unto God [τωι δε τεωι χαρις]
Sudden outburst of gratitude in contrast to the previous dejection in Troas. Surely a new paragraph should begin here. In point of fact Paul makes a long digression from here to 2 Corinthians 6:10 on the subject of the Glory of the Christian Ministry as Bachmann points out in his Kommentar (p. 124), only he runs it from 2:12-7:1 (Aus der Tiefe in die Hohe, Out of the Depths to the Heights). We can be grateful for this emotional outburst, Paul‘s rebound of joy on meeting Titus in Macedonia, for it has given the world the finest exposition of all sides of the Christian ministry in existence, one that reveals the wealth of Paul‘s nature and his mature grasp of the great things in service for Christ. See my The Glory of the Ministry (An Exposition of II Cor. 2:12-6:10). [source]
Always [παντοτε]
The sense of present triumph has blotted out the gloom at Troas. Leadeth in triumph (τριαμβευοντι — thriambeuonti). Late common Koiné{[28928]}š word from τριαμβος — thriambos (Latin triumphus, a hymn sung in festal processions to Bacchus). Verbs in ευω — ̇euō (like ματητευω — mathēteuō to make disciples) may be causative, but no example of τριαμβευω — thriambeuō has been found with this meaning. It is always to lead in triumph, in papyri sometimes to make a show of. Picture here is of Paul as captive in God‘s triumphal procession. The savour In a Roman triumph garlands of flowers scattered sweet odour and incense bearers dispensed perfumes. The knowledge of God is here the aroma which Paul had scattered like an incense bearer. [source]
Leadeth in triumph [τριαμβευοντι]
Late common Koiné{[28928]}š word from τριαμβος — thriambos (Latin triumphus, a hymn sung in festal processions to Bacchus). Verbs in ευω — ̇euō (like ματητευω — mathēteuō to make disciples) may be causative, but no example of τριαμβευω — thriambeuō has been found with this meaning. It is always to lead in triumph, in papyri sometimes to make a show of. Picture here is of Paul as captive in God‘s triumphal procession. [source]
The savour [την οσμην]
In a Roman triumph garlands of flowers scattered sweet odour and incense bearers dispensed perfumes. The knowledge of God is here the aroma which Paul had scattered like an incense bearer. [source]
Causeth to triumph [θριαμβεύοντι]
This rendering is inadmissible, the word being habitually used with the accusative (direct objective) case of the person or thing triumphed over, and never of the triumphing subject. Hence, to lead in triumph. It occurs only here and Colossians 2:15. It is not found in any Greek author later than Paul's date. It is derived from θρίαμβος ahymn to Bacchus, sung in festal processions, and was used to denote the Roman “triumph,” celebrated by victorious generals on their return from their campaigns. The general entered the city in a chariot, preceded by the captives and spoils taken in war, and followed by his troops, and proceeded in state along the sacred way to the Capitol, where he offered sacrifices in the temple of Jupiter. He was accompanied in his chariot by his young children, and sometimes by confidential friends, while behind him stood a slave, holding over his head a jewelled crown. The body of the infantry brought up the rear, their spears adorned with laurel. They shouted “triumph!” and sang hymns in praise of the gods or of their leader. Paul describes himself and the other subjects of Christ's grace under the figure of this triumphal pomp, in which they are led as trophies of the Redeemer's conquest. Render, as Rev., which always leadeth us in triumph in Christ. Compare 2 Corinthians 10:5. [source]
The savor of His knowledge []
According to the Greek usage, savor and knowledge are in apposition, so that the knowledge of Christ is symbolized as an odor communicating its nature and efficacy through the apostle's work, “permeating the world as a cloud of frankincense” (Stanley). For a similar usage see on 2 Corinthians 1:22. The idea of the Roman triumph is still preserved in this figure. On these occasions the temples were all thrown open, garlands of flowers decorated every shrine and image, and incense smoked on every altar, so that the victor was greeted with a cloud of perfume. Compare Aeschylus on the festivities at the return of Agamemnon from Troy:“The altars blaze with gifts;And here and there, heaven high the torch uplifts Flame, - medicated with persuasions mild,-DIVIDER-
With foul admixture unbeguiled - -DIVIDER-
Of holy unguent, from the clotted chrism-DIVIDER-
Brought from the palace, safe in its abysm.”“Agamemnon,” 91-96, Browning's Translation. [source]

Reverse Greek Commentary Search for 2 Corinthians 2:14

Luke 1:30 Grace [χάριν]
From the same root as χαίρω ,to rejoice. I. Primarily that which gives joy or pleasure; and hence outward beauty, loveliness, something which delights the beholder. Thus Homer, of Ulysses going to the assembly: “Athene shed down manly grace or beauty upon him” (“Odyssey,” ii., 12); and Septuagint, Proverbs 1:9; Proverbs 3:22. Substantially the same idea, agreeableness, is conveyed in Luke 4:22, respecting the gracious words, lit., words of grace, uttered by Christ. So Ephesians 4:29. II. As a beautiful or agreeable sentiment felt and expressed toward another; kindness, favor, good-will. 2 Corinthians 8:6, 2 Corinthians 8:7, 2 Corinthians 8:9; 2 Corinthians 9:8; Luke 1:30; Luke 2:40; Acts 2:47. So of the responsive sentiment of thankfulness. See Luke 6:32, Luke 6:33, Luke 6:34:; Luke 17:9; but mostly in the formula thanks to God; Romans 6:17; 1 Corinthians 15:57; 2 Corinthians 2:14; 2 Timothy 1:3. III. The substantial expression of good-will; a boon, a favor, a gift; but not in New Testament. See Romans 5:15, where the distinction is made between χάρις , grace, and δωρεὰ ἐν χάριτι , a gift in grace. So a gratification or delight, in classical Greek only; as the delight in battle, in sleep, etc. IV. The higher Christian signification, based on the emphasis offreeness in the gift or favor, and, as commonly in New Testament, denoting the free, spontaneous, absolute loving-kindness of God toward men, and so contrasted with debt, law, works, sin. The word does not occur either in Matthew or Mark. [source]
Romans 9:1 In Christ []
Not by Christ, as the formula of an oath, Christ being never used by the apostles in such a formula, but God. Romans 1:9; 2 Corinthians 1:23; 2 Corinthians 11:31; Philemon 1:8. For this favorite expression of Paul, see Galatians 2:17; 1 Corinthians 1:2; 2 Corinthians 2:14, 2 Corinthians 2:17; 2 Corinthians 12:19, etc. [source]
2 Corinthians 2:16 To the one a savor, etc. [ὀσμὴ]
Returning to the word used in 2 Corinthians 2:14, which is more general than εὐωδία sweetsavor, denoting an odor of any kind, salutary or deadly, and therefore more appropriate here, where it is used in both senses. The two words are combined, Ephesians 5:2; Philemon 4:18. [source]
2 Corinthians 6:10 Yet making many rich [πολλους δε πλουτιζοντες]
Old word from πλουτος — ploutos (wealth), to enrich. Spiritual riches Paul has in mind as in 1 Corinthians 1:5 (cf. Matthew 5:37). As having nothing and yet possessing all things (ως μηδεν εχοντες και παντα κατεχοντες — hōs mēden echontes kai panta katechontes). Contrast between μηδεν — mēden (nothing) and παντα — panta (all things, cf. 1 Corinthians 3:22) and εχω — echō (to have) and κατεχω — katechō (to hold down, to hold fast). Play on words (simple and compound) as in 2 Corinthians 3:2; 2 Corinthians 4:8. Climax of Paul‘s panegyric on the Christian ministry. He now resumes the thread of the story broken off in 2 Corinthians 2:14. [source]
2 Corinthians 6:10 As having nothing and yet possessing all things [ως μηδεν εχοντες και παντα κατεχοντες]
Contrast between μηδεν — mēden (nothing) and παντα — panta (all things, cf. 1 Corinthians 3:22) and εχω — echō (to have) and κατεχω — katechō (to hold down, to hold fast). Play on words (simple and compound) as in 2 Corinthians 3:2; 2 Corinthians 4:8. Climax of Paul‘s panegyric on the Christian ministry. He now resumes the thread of the story broken off in 2 Corinthians 2:14. [source]
Ephesians 5:2 A sweet smelling savor [ὀσμὴν εὐωδίας]
Rev., correctly, odor of a sweet smell. See on 2 Corinthians 2:14, 2 Corinthians 2:15, 2 Corinthians 2:16. The Septuagint, in Leviticus 1:9, uses this phrase to render the Hebrew, a savor of quietness. For ( εἰς ) expresses design, that it might become, or result: so that it became. [source]
Ephesians 4:8 Captivity []
Abstract for the body of captives. See on Luke 4:18. The captives are not the redeemed, but the enemies of Christ's kingdom, Satan, Sin, and Death. Compare on Colossians 2:15, and 2 Corinthians 2:14. [source]
Colossians 2:15 Triumphing over them [θραιμβεύσας αὐτοὺς]
See on 2 Corinthians 2:14. If we take this phrase in the sense which it bears in that passage, leading in triumph, there seems something incongruous in picturing the angelic ministers of the law as captives of war, subjugated and led in procession. The angels “do His commandments and hearken unto the voice of His word.” But while I hold to that explanation in 2Corinthians, I see no reason why the word may not be used here less specifically in the sense of leading a festal procession in which all share the triumph; the heavenly ministers, though set aside as mediators, yet exulting in the triumph of the one and only Mediator. Even in the figure in 2Corinthians, the captives rejoice in the triumph. Compare Revelation 19:11. Our knowledge of the word θριαμβεύω is not so extensive or accurate as to warrant too strict limitations in our definition. [source]
Colossians 2:15 He made a show of them [εδειγματισεν]
First aorist active indicative of δειγματιζω — deigmatizō late and rare verb from δειγμα — deigma (Judges 1:7), an example, and so to make an example of. Frequent in the papyri though later than παραδειγματιζω — paradeigmatizō and in N.T. only here and Matthew 1:19 of Joseph‘s conduct toward Mary. No idea of disgrace is necessarily involved in the word. The publicity is made plain by “openly” Triumphing over them on it (τριαμβευσας αυτους εν αυτωι — thriambeusas autous en autōi). On the Cross the triumph was won. This late, though common verb in Koiné{[28928]}š writers (εκτριαμβευω — ekthriambeuō in the papyri) occurs only twice in the N.T., once “to lead in triumph” (2 Corinthians 2:14), here to celebrate a triumph (the usual sense). It is derived from τριαμβος — thriambos a hymn sung in festal procession and is kin to the Latin triumphus (our triumph), a triumphal procession of victorious Roman generals. God won a complete triumph over all the angelic agencies (αυτους — autous masculine regarded as personal agencies). Lightfoot adds, applying τριαμβευσας — thriambeusas to Christ: “The convict‘s gibbet is the victor‘s car.” It is possible, of course, to take αυτωι — autōi as referring to χειρογραπον — cheirographon (bond) or even to Christ. [source]
1 Thessalonians 1:8 In every place []
A rhetorical exaggeration, signifying the whole known world. It is explained by the extensive commercial relations of Thessalonica. Comp. Romans 1:8; Colossians 1:6, Colossians 1:23, 2 Corinthians 2:14. [source]
2 Timothy 1:3 I thank [χαριν εχω]
“I have gratitude.” As in 1 Timothy 1:12. Robinson cites examples of this phrase from the papyri. It occurs also in Luke 17:9; Acts 2:47. Χαρις — Charis in doxologies Paul uses (1 Corinthians 15:57; 2 Corinthians 2:14; 2 Corinthians 8:16; 2 Corinthians 9:15; Romans 6:17; Romans 7:25). His usual idiom is ευχαριστω — eucharistō (1 Corinthians 1:4; Romans 1:8; Philemon 1:4; Philemon 1:3) or ευχαριστουμεν — eucharistoumen (1 Thessalonians 1:2; Colossians 1:3) or ου παυομαι ευχαριστων — ou pauomai eucharistōn (Ephesians 1:16) or ευχαριστειν οπειλομεν — eucharistein opheilomen (2 Thessalonians 1:3). [source]

What do the individual words in 2 Corinthians 2:14 mean?

To however God [be] thanks the [One] always leading in triumph us in - Christ and the fragrance of the knowledge of Him making manifest through us every place
Τῷ δὲ Θεῷ χάρις τῷ πάντοτε θριαμβεύοντι ἡμᾶς ἐν τῷ Χριστῷ καὶ τὴν ὀσμὴν τῆς γνώσεως αὐτοῦ φανεροῦντι δι’ ἡμῶν παντὶ τόπῳ

δὲ  however 
Parse: Conjunction
Root: δέ  
Sense: but, moreover, and, etc.
Θεῷ  God 
Parse: Noun, Dative Masculine Singular
Root: θεός  
Sense: a god or goddess, a general name of deities or divinities.
χάρις  [be]  thanks 
Parse: Noun, Nominative Feminine Singular
Root: χάρις  
Sense: grace.
τῷ  the  [One] 
Parse: Article, Dative Masculine Singular
Root:  
Sense: this, that, these, etc.
πάντοτε  always 
Parse: Adverb
Root: πάντοτε  
Sense: at all times, always, ever.
θριαμβεύοντι  leading  in  triumph 
Parse: Verb, Present Participle Active, Dative Masculine Singular
Root: θριαμβεύω  
Sense: to triumph, to celebrate a triumph.
ἡμᾶς  us 
Parse: Personal / Possessive Pronoun, Accusative 1st Person Plural
Root: ἐγώ  
Sense: I, me, my.
τῷ  - 
Parse: Article, Dative Masculine Singular
Root:  
Sense: this, that, these, etc.
Χριστῷ  Christ 
Parse: Noun, Dative Masculine Singular
Root: Χριστός  
Sense: Christ was the Messiah, the Son of God.
ὀσμὴν  fragrance 
Parse: Noun, Accusative Feminine Singular
Root: ὀσμή  
Sense: a smell, odour.
τῆς  of  the 
Parse: Article, Genitive Feminine Singular
Root:  
Sense: this, that, these, etc.
γνώσεως  knowledge 
Parse: Noun, Genitive Feminine Singular
Root: γνῶσις  
Sense: knowledge signifies in general intelligence, understanding.
αὐτοῦ  of  Him 
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.
φανεροῦντι  making  manifest 
Parse: Verb, Present Participle Active, Dative Masculine Singular
Root: φανερόω  
Sense: to make manifest or visible or known what has been hidden or unknown, to manifest, whether by words, or deeds, or in any other way.
δι’  through 
Parse: Preposition
Root: διά  
Sense: through.
ἡμῶν  us 
Parse: Personal / Possessive Pronoun, Genitive 1st Person Plural
Root: ἐγώ  
Sense: I, me, my.
παντὶ  every 
Parse: Adjective, Dative Masculine Singular
Root: πᾶς  
Sense: individually.
τόπῳ  place 
Parse: Noun, Dative Masculine Singular
Root: τόπος 
Sense: place, any portion or space marked off, as it were from surrounding space.