Ver. 13. οὐκ ἔσχηκα ἄνεσιν τῷ πν.: I had no relief for my spirit. So he says again (vil. 5) ἐλθόντων ἡμῶν εἰς Μακεδονίαν οὐδεμίαν ἔσχηκεν ἄνεσιν ἡ σὰρξ ἡμῶν. We are not to lay much stress on πνεῦμα being used here and σάρξ there (yet cf. chap. vii. 1); σάρξ in the later passage is used of the whole mortal nature of man, which is subject to distress and disappointment; and πνεῦμα here is a general term for the “mind” (cf. Rom. 1. 9, viii. 6, xii. rx, 1 Cor. ii. 11, ν. 3, xiv. 14, Chap. vii. 1, 13, etc., for St. Paul’s use of πνεῦμα for the human spirit, and see on iii. 6 below). For the tense of ἔσχηκα, see on i. 9.— τῷ μὴ εὑρεῖν κ.τ.λ.: because I found not Titus my brother: but taking my leave of them (sc., the disciples at Troas) I went forth into Macedonia, ἐξέρχεσθαι is the word used in Acts xvi. 10, xx. 1 of ‘going out” of Asia to Macedonia; cf. vill. 17.
Ver. 14. τῷ δὲ Θεῷ χάρις κ.τ.λ.: but thanks be to God, etc. Instead of giving details of the information which Titus
brought to him in Macedonia (chap. vii. 6), he bursts out into a characteristic doxology, which leads him into a long digression, the main topic of the Epistle not coming into view again until vi. 11.— τῷ πάντοτε θριαμβεύοντι : who always, se., even in times of anxiety and distress, leadeth us in triumph in Christ. θριαµ- βεύειν, “το lead as captive in a triumphal procession,” occurs again in this sense Col. ii. 15. The rendering of the A.V.,
‘*which causeth us to triumph,” h yielding a good sense here (and despite the causative force of verbs in ),
must be abandoned, as no clear instance of ϐ ὕειν in such a signification has been produced. The splendid image before the writer's mind is that of a Roman triumph, which, though he had never seen it, must have been iliar to him as it was to every citizen of the Empire. He thinks of God as the Victor (Rev. vi. 2) entering the City into which the glory and honour of the nations (Rev. xxi. 26) is brought; the Apostle as “in Christ"—as a member of the Body of Christ—is one of the captives, by means of whom the knowledge and fame of the Victor is made manifest. He rejoices that he has been so used by God, as would appear from the tidin which Titus has brought him.—«al ὀσμὴν τῆς γνώσεως κ.τ.λ.: and maketh manifest through us the savour of the knowledge of Him (sc., of Christ) in every place, sc., at Corinth as well as in Troas and Macedonia. It is possible that the metaphor of the ὀσμή is suggested by and is part of that of the triumph; «.g., Plutarch (μη. Paul. c. 32) says that the temples were “full of fumigations”
during the passage of the procession. But ὴ cbuBias is a frequent LXX
phrase (see reff.). Ver. 15. ὅτι Χρ. εὐωδία κ.τ.λ.: for