2 Corinthians 2:16

16. ἐκ θανάτου … ἐκ ζωῆς (אABC, Copt. Aeth., Clem. Orig.). In both places ἐκ is omitted (?as difficult) DFGKL, Vulg. Arm., Chrys. Iren-Lat.

16. οἶς μὲν ὀσμὴ ἐκ θανάτου εἰς θάνατον, οἶς δὲ ὀσμὴ ἐκ ζωῆς εἰς ζωήν. Note the chiasmus: the clauses balance what precedes in the reverse order. Comp. 2 Corinthians 4:3; 2 Corinthians 6:8; 2 Corinthians 9:6; 2 Corinthians 13:3. A savour from death unto death … a savour from life unto life. Inaccuracy about the definite article is a common defect in the A.V. Sometimes, as here (‘the savour’), it is inserted where there is no article in the Greek (2 Corinthians 3:3; 2 Corinthians 3:15; 2 Corinthians 6:2; 2 Corinthians 11:13; 2 Corinthians 11:15; Luke 6:16; John 4:27; Acts 8:5); very often it is ignored where it is in the Greek (2 Corinthians 2:6; 2 Corinthians 12:13; 1 Corinthians 9:5; Philippians 1:14; Romans 5:15-19; Colossians 1:19; Hebrews 11:10; Revelation 7:13-14, &c.); sometimes it is mistranslated ‘that’ or ‘this’ (2 Corinthians 3:17; 2 Corinthians 7:11; John 1:21; John 1:25; John 6:14; John 6:48; John 6:69; Acts 9:2; Acts 19:9; Acts 19:23; Acts 24:22). The ἐκ in both places is to be retained: see critical note. It has probably been omitted because of the difficulty of seeing how Χριστοῦ εὐωδία can proceed ἐκ θανάτου. The meaning seems to be this. The two kinds of recipients are in an incomplete condition, the one tending to salvation, the other to perdition. The sweet savour of Christ comes to both, and it confirms each class in its original tendency. In the one case there is a progress from death potential to death realized, in the other a progress from life potential to life realized. The coming of Christ, whether in person or in the preaching of the Gospel, involves a κρίσις, a sundering of those who are ready for Him from those who are not (John 1:5; John 3:19; John 9:39; John 18:37; Luke 2:34; 1 Peter 2:7). For ἐκ … εἰς comp. Romans 1:17; Psalms 83 (84):8.

καὶ πρὸς ταῦτα τίς ἱκανός; And for these things (first with emphasis) who is sufficient? Comp. οὗτος δὲ τί; (John 21:21). For the καί see on 2 Corinthians 2:2. With dramatic suddenness S. Paul presses on his readers the tremendous responsibility of having to carry a message with this double power, which to some of those who hear it may result in death. The question is preparatory to an inquiry into the office and character of an Apostle as a vindication of his own conduct. See 2 Corinthians 3:4-6 for the answer. Is quis tam (Vulg.) a corruption of quisnam?