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gossip which resounds over every exposure of sin?

      (3) But, lastly, the devil finds his advantage in the dissensions of Christians. What an opportunity he would have had in Corinth, had strained relations continued between the Apostle and the Church! What opportunities he has everywhere, when tempers are on edge, and every movement means friction, and every proposal rouses suspicion! The last prayer Christ prayed for His Church was that they might all be one: to be one in Him is the final security against the devices of Satan. What a frightful commentary the history of the Church is on this prayer! What frightful illustrations it furnishes of the devil's gain out of the saints' quarrels! There are plenty of subjects, of course, even in Church life, on which we may naturally and legitimately differ; but we ought to know better than to let the differences enter into our souls. At bottom, we should be all one; it is giving ourselves away to the enemy, if we do not, at all costs, "keep the unity of the Spirit in the bond of peace."

      VII

       CHRIST'S CAPTIVE

      "Now when I came to Troas for the Gospel of Christ, and when a door was opened unto me in the Lord, I had no relief for my spirit, because I found not Titus my brother: but taking my leave of them, I went forth into Macedonia. But thanks be unto God, which always leadeth us in triumph in Christ, and maketh manifest through us the savour of His knowledge in every place. For we are a sweet savour of Christ unto God, in them that are being saved, and in them that are perishing; to the one a savour from death unto death; to the other a savour from life unto life. And who is sufficient for these things? For we are not as the many, corrupting the Word of God: but as of sincerity, but as of God, in the sight of God, speak we in Christ." – 2 Cor. ii. 12-17 (R.V.).

      In this passage the Apostle returns from what is virtually, if not formally, a digression, to the narrative which begins in chap. i. 8 f., and is continued in i. 15 f. At the same time he makes a transition to a new subject, really though not very explicitly connected with what goes before – namely, his independent and divinely granted authority as an apostle. In the last verses of chap, ii., and in chap. iii. 1-4, this is treated generally, but with reference in particular to the success of his ministry. He then goes on to contrast the older and the Christian dispensation, and the character of their respective ministries, and terminates the section with a noble statement of the spirit and principles with which he fulfilled his apostolic calling (chap. iv. 1-6).

      Before leaving Ephesus, Paul had apparently made an appointment to meet Titus, on his return from Corinth, at Troas. He went thither himself to preach the Gospel, and found an excellent opportunity for doing so; but the non-arrival of his brother kept him in such a state of unrest19 that he was unable to make that use of it which he would otherwise have done. This seems a singular confession, but there is no reason to suppose that it was made with a bad conscience. Paul was probably grieved that he had not the heart to go in at the door which had been opened to him in the Lord, but he did not feel guilty. It was not selfishness which made him turn away, but the anxiety of a true pastor about other souls which God had committed to his care. "I had no relief for my spirit," he says; and the spirit, in his language, even though it be a constituent of man's nature, is that in him which is akin to the divine, and receptive of it. That very element in the Apostle, in virtue of which he could act for God at all, was already preoccupied, and though the people were there, ready to be evangelised, it was beyond his power to evangelise them. His spirit was absorbed and possessed by hopes and fears and prayers for the Corinthians; and as the human spirit, even when in contact with the divine, is finite, and only capable of so much and no more, he was obliged to let slip an occasion which he would otherwise have gladly seized. He probably felt with all missionaries that it is as important to secure as to win converts; and if the Corinthians were capable of reflection, they might reflect with shame on the loss which their sin had entailed on the people of Troas. The disorders of their wilful community had engrossed the Apostle's spirit, and robbed their fellow-men across the sea of an apostolic ministry. They could not but feel how genuine was the Apostle's love, when he had made such a sacrifice to it; but such a sacrifice ought never to have been required.

      When Paul could bear the suspense no longer, he said good-bye to the people of Troas, crossed the Thracian Sea, and advanced into Macedonia to meet Titus. He did meet him, and heard from him a full report of the state of matters at Corinth (chap. vii. 5 ff.); but here he does not take time to say so. He breaks out into a jubilant thanksgiving, occasioned primarily no doubt by the joyful tidings he had just received, but widening characteristically, and instantaneously, to cover all his apostolic work. It is as though he felt God's goodness to him to be all of a piece, and could not be sensitive to it in any particular instance without having the consciousness rise within him that he lived and moved and had his being in it. "Now to God be thanks, who always leadeth us in triumph in Christ."

      The peculiar and difficult word in this thanksgiving is θριαμβεύοντι. The sense which first strikes one as suitable is that which is given in the Authorised Version: "God which always causeth us to triumph." Practically Paul had been engaged in a conflict with the Corinthians, and for a time it had seemed not improbable that he might be beaten; but God had caused him to triumph in Christ – that is, acting in Christ's interests, in matters in which Christ's name and honour were at stake, the victory (as always) had remained with him; and for this he thanks God. This interpretation is still maintained by so excellent a scholar as Schmiedel, and the use of θριαμβεύειν in this transitive sense is defended by the analogy of μαθητεύειν in Matt. xxviii. 19.

      But appropriate as this interpretation is, there is one apparently fatal objection to it. There is no doubt that θριαμβεύειν is here used transitively, but we have not to guess, by analogy, what it must mean when so used; there are other examples which fix this unambiguously. One is found elsewhere in St. Paul himself (Col. ii. 15), where θριαμβεύσας αὐτοὺς indubitably means "having triumphed over them." In accordance with this, which is only one out of many instances,20 the Revisers have displaced the old rendering here, and substituted for it, "Thanks be to God, which always leadeth us in triumph." The triumph here is God's, not the Apostle's; Paul is not the soldier who wins the battle, and shouts for victory, as he marches in the triumphal procession; he is the captive who is led in the Conqueror's train, and in whom men see the trophy of the Conqueror's power. When he says that God always leads him in triumph in Christ, the meaning is not perfectly obvious. He may intend to define, as it were, the area over which God's victory extends. In everything which is covered by the name and authority of Christ, God triumphantly asserts His power over the Apostle. Or, again, the words may signify that it is through Christ that God's victorious power is put forth. These two meanings, of course, are not inconsistent; and practically they coincide.

      It cannot be denied, I think, if this is taken quite rigorously, that there is a certain air of irrelevance about it. It does not seem to be to the purpose of the passage to say that God always triumphs over Paul and those for whom He speaks, or even that He always leads them in triumph. It is this feeling, indeed, which mainly influences those who keep to the rendering of the Authorised Version, and regard Paul as the victor. But the meaning of θριαμβεύοντι is not really open to doubt, and the semblance of irrelevance disappears if we remember that we are dealing with a figure, and a figure which the Apostle himself does not press. Of course in an ordinary triumph, such as the triumph of Claudius over Caractacus, of which St. Paul may easily have heard, the captives had no share in the victory; it was not only a victory over them, but a victory against them. But when God wins a victory over man, and leads his captive in triumph, the captive too has an interest in what happens; it is the beginning of all triumphs, in any true sense, for him. If we apply this to the case before us, we shall see that the true meaning is not irrelevant. Paul had once been the enemy of God in Christ; he had fought against Him in his own soul, and in the Church which he persecuted and wasted. The battle had been long and strong; but not far from Damascus it had terminated in a decisive victory for God. There the mighty man fell, and the weapons of his warfare perished. His pride, his self-righteousness, his sense of superiority to others and of competence to attain to the righteousness of God, collapsed for ever, and he rose from the earth to be the slave of Jesus Christ. That was the

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