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Selected Verse: 2 Corinthians 2:15 - King James

Verse	Translation	Text
2Co 2:15	King James	For we are unto God a sweet savour of Christ, in them that are saved, and in them that perish:

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
The order is in Greek, "For (it is) of Christ (that) we are a sweet savor unto God"; thus, the "for" justifies his previous words (Co2 2:14), "the savor of HIS (Christ's) knowledge." We not only scatter the savor; but "we are the sweet savor" itself (Sol 1:3; compare Joh 1:14, Joh 1:16; Eph 5:2; Jo1 2:27). in them that are saved--rather, "that are being saved . . . that are perishing" (see on Co1 1:18). 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 Gospel is still of a sweet savor, though many perish through unbelief [CHRYSOSTOM, Homilies, 5.467], (Co2 4:3-4, Co2 4:6). As some of the conquered foes led in triumph were put to death when the procession reached the capitol, and to them the smell of the incense was the "savor of death unto death," while to those saved alive, it was the "savor of life," so the Gospel was to the different classes respectively. and in them--in the case of them. "Those being saved" (2Co. 3:1-4:2): "Those that are perishing" (Co2 4:3-5).

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

The order is in Greek, "For (it is) of Christ (that) we are a sweet savor unto God"; thus, the "for" justifies his previous words (Co2 2:14), "the savor of HIS (Christ's) knowledge." We not only scatter the savor; but "we are the sweet savor" itself (Sol 1:3; compare Joh 1:14, Joh 1:16; Eph 5:2; Jo1 2:27).

in them that are saved--rather, "that are being saved . . . that are perishing" (see on Co1 1:18). 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 Gospel is still of a sweet savor, though many perish through unbelief [CHRYSOSTOM, Homilies, 5.467], (Co2 4:3-4, Co2 4:6). As some of the conquered foes led in triumph were put to death when the procession reached the capitol, and to them the smell of the incense was the "savor of death unto death," while to those saved alive, it was the "savor of life," so the Gospel was to the different classes respectively.

and in them--in the case of them. "Those being saved" (2Co. 3:1-4:2): "Those that are perishing" (Co2 4:3-5).

Notes on the Bible, by Albert Barnes, [1834]
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 assured that 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 of his detractors and enemies. He says, therefore, that whatever was the result of his labors in regard to the future salvation of 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, whatever might be the reception of the gospel among those who heard it. A sweet savor - Like the smell of pleasant incense, or of grateful aromatics, such as were burned in the triumphal processions of returning conquerors. The meaning is, that their labors were acceptable to God; he was pleased with them, and would bestow on them the smiles and proofs of his approbation. The word rendered here as "sweet savor" (εὐωδία euōdia) occurs only in this place, and in Eph 5:2; Phi 4:18; and is applied to persons or things well-pleasing to God. It properly means good odor, or fragrance, and in the Septuagint it is frequently applied to the incense that was burnt in the public worship of God and to sacrifices in general; Gen 8:21; Exo 29:18, Exo 29:25, Exo 29:41; Lev 1:9, Lev 1:13, Lev 1:17; Lev 2:2, Lev 2:9,Lev 2:12; Lev 3:5, Lev 3:16; Lev 4:31, etc. Here it means that the services of Paul and the other ministers of religion were as grateful to God as sweet incense, or acceptable sacrifices. Of Christ - That is, we are Christ's sweet savor to God: we are that which he has appointed, and which he has devoted and consecrated to 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 gospel through our ministry and who are saved. Our labor in carrying the gospel to them, and in bringing them to the knowledge of the truth, is acceptable to God. Their salvation is an object of his highest desire, and he is gratified with our fidelity, and with our success. This reason why 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 "savor of life unto life." The word "saved" here refers to all who become Christians, and who enter heaven; and as the salvation of people is an object of such desire to God, it cannot but be that all who bear the gospel to people are engaged in an acceptable service, and that all their efforts will be pleasing to him, and approved in his sight In regard to this part of Paul's statement, there can be 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 reject the gospel and 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, and remove the difficulty from it: (a) It is not affirmed or implied here that the destruction of those who would reject the 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 destroy them. Their desire was to bring all to heaven - and this was acceptable to God. Whatever might be the result, whether successful or not, yet God would be pleased with 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 gospel that people would perish. The regular and proper tendency of the gospel is 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 designed to make people miserable, and to destroy them. 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 gospel is what it is in itself - a pure, holy, and benevolent system, and is answerable only for effects which a pure, holy, and benevolent system is suited to produce. To use the beautiful language of Theodoret, as quoted by Bloomfield: "We indeed bear the sweet odor of Christ's gospel to all; but all who participate in it do not experience its salutiferous effects. Thus, to diseased eyes even the 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 sweet nevertheless. Vultures too, it is said, fly away from sweet odors of myrrh; yet myrrh is myrrh though the vultures avoid it, Thus, if some be saved, though others perish, the gospel retains its own virtue, and we the preachers of it remain just as we are; and the gospel retains its odorous and salutiferous properties, though some may disbelieve and abuse it, and perish." Yet: (5) It is implied that the gospel would be the occasion of heavier condemnation to some, and that they would sink into deeper ruin in consequence of its being preached to them. This is implied in the expression in Co2 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 gospel had come to them or not. None will perish in consequence of the gospel's having been sent to them who would not have perished had it been unknown. People do not perish because the gospel is sent to them, but for their own sins. (b) It is in fact by their own fault that people reject the gospel, and that they are lost. They are voluntary in this; and, whatever is their final destiny, they are not under compulsion. The gospel compels no one against his will either to go to heaven, or to hell. (c) People under the gospel sin against greater light than they do without it. They have more to answer for. It increases their responsibility. If, therefore, they reject it, and go down to eternal death, they go from higher privileges; and they go, of course, to meet a more aggravated condemnation. For condemnation will always be in exact proportion to guilt; and guilt is in proportion to abused light and privileges. (d) The preaching of the gospel, and the offers of life, are often the occasion of the deeper guilt of the sinner. Often he becomes enraged. He gives vent to the deep malignity of his soul. He opposes the gospel with malice and infuriated anger, His eye kindles with indignation, and his lip curls with pride and scorn. He is profane and blasphemous; and the offering of the gospel to him is the occasion of exciting deep and malignant passions against God, against the Saviour, against the ministers of religion. Against the gospel, people often manifest the same malignity and scorn which they did against the Saviour himself. Yet this is not the fault of the gospel, nor of the ministers of religion. It is the fault of sinners themselves; and while there can be no doubt that such a rejection of the gospel will produce their deeper condemnation, and that it is a savor of death unto death unto them; still the gospel is good and benevolent, and still God will be pleased with those who faithfully offer its provisions, and who urge it on the attention of people.

Notes on the Bible, by Albert Barnes, [1834]

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 assured that 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 of his detractors and enemies. He says, therefore, that whatever was the result of his labors in regard to the future salvation of 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, whatever might be the reception of the gospel among those who heard it.

A sweet savor - Like the smell of pleasant incense, or of grateful aromatics, such as were burned in the triumphal processions of returning conquerors. The meaning is, that their labors were acceptable to God; he was pleased with them, and would bestow on them the smiles and proofs of his approbation. The word rendered here as "sweet savor" (εὐωδία euōdia) occurs only in this place, and in Eph 5:2; Phi 4:18; and is applied to persons or things well-pleasing to God. It properly means good odor, or fragrance, and in the Septuagint it is frequently applied to the incense that was burnt in the public worship of God and to sacrifices in general; Gen 8:21; Exo 29:18, Exo 29:25, Exo 29:41; Lev 1:9, Lev 1:13, Lev 1:17; Lev 2:2, Lev 2:9,Lev 2:12; Lev 3:5, Lev 3:16; Lev 4:31, etc. Here it means that the services of Paul and the other ministers of religion were as grateful to God as sweet incense, or acceptable sacrifices.

Of Christ - That is, we are Christ's sweet savor to God: we are that which he has appointed, and which he has devoted and consecrated to 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 gospel through our ministry and who are saved. Our labor in carrying the gospel to them, and in bringing them to the knowledge of the truth, is acceptable to God. Their salvation is an object of his highest desire, and he is gratified with our fidelity, and with our success. This reason why 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 "savor of life unto life." The word "saved" here refers to all who become Christians, and who enter heaven; and as the salvation of people is an object of such desire to God, it cannot but be that all who bear the gospel to people are engaged in an acceptable service, and that all their efforts will be pleasing to him, and approved in his sight In regard to this part of Paul's statement, there can be 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 reject the gospel and 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, and remove the difficulty from it:

(a) It is not affirmed or implied here that the destruction of those who would reject the 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 destroy them.

Their desire was to bring all to heaven - and this was acceptable to God. Whatever might be the result, whether successful or not, yet God would be pleased with 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 gospel that people would perish. The regular and proper tendency of the gospel is 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 designed to make people miserable, and to destroy them. 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 gospel is what it is in itself - a pure, holy, and benevolent system, and is answerable only for effects which a pure, holy, and benevolent system is suited to produce. To use the beautiful language of Theodoret, as quoted by Bloomfield: "We indeed bear the sweet odor of Christ's gospel to all; but all who participate in it do not experience its salutiferous effects. Thus, to diseased eyes even the 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 sweet nevertheless. Vultures too, it is said, fly away from sweet odors of myrrh; yet myrrh is myrrh though the vultures avoid it, Thus, if some be saved, though others perish, the gospel retains its own virtue, and we the preachers of it remain just as we are; and the gospel retains its odorous and salutiferous properties, though some may disbelieve and abuse it, and perish." Yet:

(5) It is implied that the gospel would be the occasion of heavier condemnation to some, and that they would sink into deeper ruin in consequence of its being preached to them. This is implied in the expression in Co2 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 gospel had come to them or not. None will perish in consequence of the gospel's having been sent to them who would not have perished had it been unknown. People do not perish because the gospel is sent to them, but for their own sins.

(b) It is in fact by their own fault that people reject the gospel, and that they are lost. They are voluntary in this; and, whatever is their final destiny, they are not under compulsion. The gospel compels no one against his will either to go to heaven, or to hell.

(c) People under the gospel sin against greater light than they do without it. They have more to answer for. It increases their responsibility. If, therefore, they reject it, and go down to eternal death, they go from higher privileges; and they go, of course, to meet a more aggravated condemnation. For condemnation will always be in exact proportion to guilt; and guilt is in proportion to abused light and privileges.

(d) The preaching of the gospel, and the offers of life, are often the occasion of the deeper guilt of the sinner. Often he becomes enraged. He gives vent to the deep malignity of his soul. He opposes the gospel with malice and infuriated anger, His eye kindles with indignation, and his lip curls with pride and scorn. He is profane and blasphemous; and the offering of the gospel to him is the occasion of exciting deep and malignant passions against God, against the Saviour, against the ministers of religion. Against the gospel, people often manifest the same malignity and scorn which they did against the Saviour himself. Yet this is not the fault of the gospel, nor of the ministers of religion. It is the fault of sinners themselves; and while there can be no doubt that such a rejection of the gospel will produce their deeper condemnation, and that it is a savor of death unto death unto them; still the gospel is good and benevolent, and still God will be pleased with those who faithfully offer its provisions, and who urge it on the attention of people.

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]
saved (See Scofield) - (Rom 1:16).

Vincent's Word Studies, by Marvin R. Vincent [1886]
A sweet savor of Christ (Χριστοῦ εὐωδία) Compare Eph 5:2; Phi 4:18. As so often in Paul's writings, the figure shifts; the apostolic teachers themselves being represented as an odor, their Christian personality redolent of Christ. It is not merely a sweet odor produced by Christ, but Christ Himself is the savor which exhales in their character and work.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
For we - The preachers of the gospel. Are to God a sweet odour of Christ - God is well - pleased with this perfume diffused by us, both in them that believe and are saved, treated of, Co2 3:1; Co2 4:2; and in them that obstinately disbelieve and, consequently, perish, treated of, Co2 4:3-6.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
For we are unto God a sweet savor of Christ - The apostle still alludes to the case of a triumph; the conqueror always represented the person of Jupiter; as even the heathens supposed that God alone could give the victory: and as the punishment of death was inflicted on some of the captives, who had often rebelled and broken leagues and covenants; so others were spared, made tributaries, and often became allies. Alluding to this, the apostle says: We are a sweet savour to God - we have fulfilled his will in faithfully proclaiming the Gospel, and fighting against sin. And as he has determined that those who believe shall be saved, and those who believe not shall perish, we are equally acceptable to him though we unsuccessfully preach the Gospel to some who obstinately reject it, and so perish, as we are in preaching to others who believe, and are saved.

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⁶ For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ.

¹⁸ For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God.

²⁷ But the anointing which ye have received of him abideth in you, and ye need not that any man teach you: but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in him.

² And walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweetsmelling savour.

¹⁶ And of his fulness have all we received, and grace for grace.

¹⁴ And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.

³ Because of the savour of thy good ointments thy name is as ointment poured forth, therefore do the virgins love thee.

¹⁴ 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.

¹⁶ To the one we are the savour of death unto death; and to the other the savour of life unto life. And who is sufficient for these things?

³¹ And he shall take away all the fat thereof, as the fat is taken away from off the sacrifice of peace offerings; and the priest shall burn it upon the altar for a sweet savour unto the LORD; and the priest shall make an atonement for him, and it shall be forgiven him.

¹⁶ And the priest shall burn them upon the altar: it is the food of the offering made by fire for a sweet savour: all the fat is the LORD'S.

⁵ And Aaron's sons shall burn it on the altar upon the burnt sacrifice, which is upon the wood that is on the fire: it is an offering made by fire, of a sweet savour unto the LORD.

¹² As for the oblation of the firstfruits, ye shall offer them unto the LORD: but they shall not be burnt on the altar for a sweet savour.

⁹ And the priest shall take from the meat offering a memorial thereof, and shall burn it upon the altar: it is an offering made by fire, of a sweet savour unto the LORD.

² And he shall bring it to Aaron's sons the priests: and he shall take thereout his handful of the flour thereof, and of the oil thereof, with all the frankincense thereof; and the priest shall burn the memorial of it upon the altar, to be an offering made by fire, of a sweet savour unto the LORD:

¹⁷ And he shall cleave it with the wings thereof, but shall not divide it asunder: and the priest shall burn it upon the altar, upon the wood that is upon the fire: it is a burnt sacrifice, an offering made by fire, of a sweet savour unto the LORD.

¹³ But he shall wash the inwards and the legs with water: and the priest shall bring it all, and burn it upon the altar: it is a burnt sacrifice, an offering made by fire, of a sweet savour unto the LORD.

⁹ But his inwards and his legs shall he wash in water: and the priest shall burn all on the altar, to be a burnt sacrifice, an offering made by fire, of a sweet savour unto the LORD.

⁴¹ And the other lamb thou shalt offer at even, and shalt do thereto according to the meat offering of the morning, and according to the drink offering thereof, for a sweet savour, an offering made by fire unto the LORD.

²⁵ And thou shalt receive them of their hands, and burn them upon the altar for a burnt offering, for a sweet savour before the LORD: it is an offering made by fire unto the LORD.

¹⁸ And thou shalt burn the whole ram upon the altar: it is a burnt offering unto the LORD: it is a sweet savour, an offering made by fire unto the LORD.

²¹ And the LORD smelled a sweet savour; and the LORD said in his heart, I will not again curse the ground any more for man's sake; for the imagination of man's heart is evil from his youth; neither will I again smite any more every thing living, as I have done.

¹⁸ But I have all, and abound: I am full, having received of Epaphroditus the things which were sent from you, an odour of a sweet smell, a sacrifice acceptable, wellpleasing to God.

² And walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweetsmelling savour.

¹⁶ For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek.

¹⁸ But I have all, and abound: I am full, having received of Epaphroditus the things which were sent from you, an odour of a sweet smell, a sacrifice acceptable, wellpleasing to God.

² And walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweetsmelling savour.

³ But if our gospel be hid, it is hid to them that are lost:
⁴ In whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them.
⁵ For we preach not ourselves, but Christ Jesus the Lord; and ourselves your servants for Jesus' sake.
⁶ For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ.

² But have renounced the hidden things of dishonesty, not walking in craftiness, nor handling the word of God deceitfully; but by manifestation of the truth commending ourselves to every man's conscience in the sight of God.

¹ Do we begin again to commend ourselves? or need we, as some others, epistles of commendation to you, or letters of commendation from you?