2 Corinthians 2:16
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?
Original Language Analysis
οἷς
To
G3739
οἷς
To
Strong's:
G3739
Word #:
1 of 17
the relatively (sometimes demonstrative) pronoun, who, which, what, that
μὲν
the one
G3303
μὲν
the one
Strong's:
G3303
Word #:
2 of 17
properly, indicative of affirmation or concession (in fact); usually followed by a contrasted clause with g1161 (this one, the former, etc.)
θάνατον
death
G2288
θάνατον
death
Strong's:
G2288
Word #:
4 of 17
(properly, an adjective used as a noun) death (literally or figuratively)
εἰς
unto
G1519
εἰς
unto
Strong's:
G1519
Word #:
5 of 17
to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etc.); also in adverbial phrases
θάνατον
death
G2288
θάνατον
death
Strong's:
G2288
Word #:
6 of 17
(properly, an adjective used as a noun) death (literally or figuratively)
οἷς
To
G3739
οἷς
To
Strong's:
G3739
Word #:
7 of 17
the relatively (sometimes demonstrative) pronoun, who, which, what, that
εἰς
unto
G1519
εἰς
unto
Strong's:
G1519
Word #:
11 of 17
to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etc.); also in adverbial phrases
καὶ
And
G2532
καὶ
And
Strong's:
G2532
Word #:
13 of 17
and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words
πρὸς
for
G4314
πρὸς
for
Strong's:
G4314
Word #:
14 of 17
a preposition of direction; forward to, i.e., toward (with the genitive case, the side of, i.e., pertaining to; with the dative case, by the side of,
Cross References
John 9:39And Jesus said, For judgment I am come into this world, that they which see not might see; and that they which see might be made blind.Luke 2:34And Simeon blessed them, and said unto Mary his mother, Behold, this child is set for the fall and rising again of many in Israel; and for a sign which shall be spoken against;1 Corinthians 15:10But by the grace of God I am what I am: and his grace which was bestowed upon me was not in vain; but I laboured more abundantly than they all: yet not I, but the grace of God which was with me.
Historical Context
Ancient rhetoric prized the orator's skill in persuasion. Paul's confession of inadequacy contradicted rhetorical culture's confidence. He rejects both sophistic manipulation (peddling God's word, v. 17) and self-sufficient eloquence. True ministry acknowledges dependence on God's Spirit, not human technique or charisma.
Questions for Reflection
- How does recognizing the Gospel's life-or-death stakes affect preaching and evangelism?
- Why is feeling inadequate for ministry actually a qualification rather than disqualification?
- How does the Gospel's inherent power differ from persuasive human rhetoric?
Analysis & Commentary
To the one we are the savour of death unto death; and to the other the savour of life unto life—The doubled phrases ek thanatou eis thanaton (ἐκ θανάτου εἰς θάνατον, "from death unto death") and ek zōēs eis zōēn (ἐκ ζωῆς εἰς ζωήν, "from life unto life") suggest movement and intensification. For those rejecting the Gospel, spiritual death deepens into eternal death; for believers, spiritual life progresses toward eternal life. The same message accelerates both trajectories.
And who is sufficient for these things?—Paul's question kai pros tauta tis hikanos (καὶ πρὸς ταῦτα τίς ἱκανός, "and for these things who is adequate?") expresses the weight of ministry. The rhetorical answer is "no one"—apart from divine enabling (3:5-6). Preaching that determines eternal destinies creates crushing responsibility. Only false ministers approach this casually. Paul's question invites verses 17 and 3:1-6's answer: sufficiency comes from God, not human adequacy. Recognizing insufficiency paradoxically qualifies for ministry, while self-confidence disqualifies.