THEOSISJohn Chrysostom
So that they should not think that the Apostle laments and murmurs at being compelled by God to be in this place or that, he sends up thanksgiving to God. The meaning of his words is this: “Everywhere there are afflictions, everywhere distress.
I came to Asia, and there I was burdened beyond strength. I came to Troas, and there I did not find my brother. I did not go to you, and this caused me no small grief, indeed a very great one, both because many of you had sinned and because, for this reason, I could not see you.”
“To spare you,” he says, “I did not come again to Corinth” (2 Cor 1:23). Therefore, lest in speaking this way he seem to murmur against God, the Apostle adds: “In these afflictions we not only do not lose heart, but even rejoice.
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And what is chief, we rejoice not only because of future rewards, but also because of present ones. For by enduring afflictions we acquire praise and glory for ourselves even in this life.
Therefore we are so far from lamenting and murmuring that we even call the afflictions that happen to us a triumph, and we boast in them.” In this sense the Apostle said, “Thanks be to God, who always makes us triumph in Christ,” that is, who makes us glorious before all.
Though it seems dishonorable to others that we endure persecution everywhere, for us this is the greatest honor. That is why he did not say, “who makes us known,” but “who makes us triumph,” wishing to show that these persecutions serve for us throughout the whole earth as glorious monuments of unceasing victories over the devil.
Having pointed to the Giver of victories, he next states the cause of these victories and thereby encourages his hearers. “Not only,” he says, “are victories given to us by God, but also in Christ,” that is, through Christ and the preaching.
“And when we win victories,” he says, “we who bear the sign of victory cannot fail to be glorified, since we do indeed bear it. For this reason we are known and powerful everywhere.
‘And through us He spreads the fragrance of the knowledge of Himself in every place.’” Above the Apostle said, “who always makes us triumph.” Now he says, “in every place,” indicating that every place and time are filled with apostolic struggles.
Here he uses a new metaphor, borrowed from a fragrant scent. “We become known to all,” he says, “just like those who carry costly myrrh.” By costly myrrh he means the knowledge of Christ.
And he did not simply say “knowledge,” but “the fragrance of knowledge,” because such is our present knowledge. It is not entirely clear, nor perfectly unveiled. Therefore, in the First Epistle, he said, “Now we see in a mirror dimly” (1 Cor 13:12).
Here he calls the knowledge of Christ “the fragrance of knowledge.” One who smells a fragrance knows that fragrant myrrh is somewhere present. Yet he cannot know what this myrrh is in itself, unless he has first had occasion to see it.
So it is with us. We know that God is. But what He is in essence, we do not know. “Therefore,” he says, “we are like a royal censer. Wherever we go, everywhere we pour forth heavenly myrrh and spiritual fragrance.”
In saying this, the Apostle had a twofold intention. First, he wished to show the power of the preaching: through the enemies who plot against them, they are only glorified still more. Persecutions give the whole world the opportunity to see their victories and smell the fragrance of their preaching.
Second, he wished to persuade the Corinthians to endure afflictions and temptations courageously. Through this they will acquire ineffable glory even before the recompense in heaven.